Shawna Atteberry

The Baker Who Also Writes and Teaches

Short Hops: MLK, Immigration, and a Poem

Sally has a beautiful, haunting poem about The Samaritan Woman up on her site.

Instead of simply celebrating Martin Luther King Day, Dustin Wax at Lifehack has a list of things we can do to continue making King’s dream a reality in 12 Ways to Make MLK’s Dream a Reality. Here are a couple of them:

Re-examine what you “know”: It turns out our minds are full of racist stereotypes, even among the most saintly people. We act every day on things we “know” are true, without realizing that those “facts” are grounded only in stereotypes, not reality. Consider:

  • The lowest violent crime rates in the US are found in Hispanic neighborhoods.
  • White teens are more likely to use and sell drugs than any other teenagers — even drugs like crack that we associate with minorities.
  • Almost all school shootings have been carried out by white students.

None of these facts conforms to our expectations, which are shaped more by the stereotypes we’ve internalized and the sensationalist media than by actual experience.

Think community: Kant’s Categorical Imperative states: “Act only according to that maxim whereby you can at the same time will that it should become a universal law”. What he meant in a nutshell was that you should act the way you wish everyone would act. Don’t just ask yourself if your behavior is in your own best interest, but if it also makes your community better (which, if you think about it, is also in your best interest).

In The Outrage of Outsiders: Why So Many People Dislike Christians (Hat tip to Gord), Journey with Jesus has an article about a three year study that resulted in David Kinnaman’s book unChristian: What a New Generation Really Thinks about Christianity… and Why It Matters. He found that an overwhelming majority of young adults view Christianity with quite a bit of hostility. They see us as judgmental, bigoted, and extremely critical and unaccepting. All I can say is can you blame them? When you have people constantly telling you (or yelling at you) that you’re going to hell for one reason or another, I’d have to say you wouldn’t like them. May be the church (particularly the evangelical church) needs to take its cue from Jesus and the Christians in the New Testament instead of the “hellfire and brimstone” preachers of the 30s and 40s revivials.

Following the example of Jesus, the first Christians broke down social barriers. They disregarded religious taboos that judged people as ritually clean or unclean, worthy or unworthy, respectable or disrespectable. They subverted normal social hierarchies of wealth, ethnicity, religion, and gender in favor of a radical egalitarianism before God and with each other: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28).

In a word, the first believers were generous. They demonstrated authentic transparency, not moral superiority or ulterior motives. Like their Lord, they exuded compassion rather than condemnation. They lived out of gratitude not fear, and had a reputation for empathy rather than fault-finding. The first followers of Jesus were people of self-sacrifice, not self-interest. They insisted that God was like a tender father, not a vindictive tyrant, and encouraged every person without exception to believe what the psalmist said: “This I know, that God is for me” (Psalm 56:9).

Pastor Dan over at Street Prophets reminds the right-wing, anti-immigration crew that they Can’t Fool the Faithful: Immigration is a Moral Issue, Not a Political Football. American Christians are going to have to decide are we going to be Americans first or Christian?

Pastors and people in the pews know that inhumane raids, deportations, local anti-immigration ordinances, and racist sentiment against various groups of immigrants fly in the face of the Lord’s admonitions to not “oppress the stranger” (Ex. 23:9) or “pervert the judgment of the stranger” (Deut. 24:17). Instead, the Lord taught us to “love the stranger as ourselves” (Lev. 19:34), and “allow the stranger to live among us” (Lev. 25:35). Christ’s teachings in the New Testament reaffirm the Lord’s commandments of inclusion by urging us to welcome the stranger. He promises that as we provide for the stranger (or “alien,” NIV), we are serving Him (Matt. 25:35-40). How many of these politicians really want to deport Jesus?

And may be those anti-immigration people need to remember who the illegal immigrants of 300 years ago were. Bet the Native Americans wished they had built a big, honking wall right after we started showing up. (I saw a great cartoon of this, but I don’t remember where. If you know, leave a link in the comments, and I’ll update this post.)

Published by Shawna on | Permalink

A Roundup of Decluttering, "Wars," and Where Was Jesus Really Born?

I am slowly getting back around to blogs and reading online in general. Here are some of the posts and articles that have caught my eye.

There’s a lot going on this time of the year, and if your mind is cluttered with things to do before Tuesday, then Leo Babauta has an article for you. 15 Can’t-Miss Ways to Declutter Your Mind has several different ways to get things off your mind, so you can have some peace of mind:

Identify the essential. This one is practically a mantra here at Zen Habits. (Can you imagine it? All of us here at Zen Habits, sitting on a mat in lotus position, chanting slowly: “Identify the essential … identify … the essen … tial …”) But that’s because it’s crucial to everything I write about: if you want to simplify or declutter, the first step is identifying what is most important. In this case, identify what is most important in your life, and what’s most important for you to focus on right now. Make a short list for each of these things.

Eliminate. Now that you’ve identified the essential, you can identify what’s not essential. What things in your life are not truly necessary or important to you? What are you thinking about right now that’s not on your short list? By eliminating as many of these things as possible, you can get a bunch of junk off your mind.

Let go. Worrying about something? Angry about somebody? Frustrated? Harboring a grudge? While these are all natural emotions and thoughts, none of them are really necessary. See if you can let go of them. More difficult than it sounds, I know, but it’s worth the effort.

It’s beginning to sound a lot like Christmas: Oh no not another war on Christmas! (Don’t people realize that Christmas is NOT the only holiday in December?) One of the battles on the supposed “war on Christmas” is a movie this year. Kathleen Falsani reviews The Golden Compass and comes to this conclusion: Golden Compass Doesn’t Point to War on Christmas.

I haven’t read Pullman’s books, which by all accounts include explicit anti-religious, and anti-Catholic in particular, themes. I have, however, seen the film and if those themes were present, they flew right over my head, not unlike the heroic witches who prophesied the birth of Lyra, a child who would someday decide the fate of the world.

The movie is a jumble of heretofore-unknown characters and existential ideas that don’t quite hold together and that are entirely lost amid the fury of big-budget special effects. The message of “The Golden Compass,” if there is one in its celluloid incarnation, was lost on me. And I would venture a guess that any child who would see the film — and with its PG-13 rating for violence, no young child should — would miss the point, whatever it is, as well.

I agree with Falsani’s assessment of what Christians should be doing:

The Bible tells us that in order to love a broken world back to wholeness, an omnipotent God decides to come to Earth, not as a king or a great warrior, but in the form of a helpless infant born in a stable to an unwed teenage mother from an oppressed religious and ethnic group. There are signs and wonders announcing the Christ child’s birth — miraculous movement in the heavens, angels appearing to shepherds in fields, three mystical magi traveling from the East with exotic gifts of gold, frankincense and myrrh, and prophesies foretold and fulfilled. Good triumphs over evil and love over hate, all through the birth of one baby boy in a backwater town in the Middle East more than 2,000 years ago.

I defy Hollywood to come up with a more powerful, enduring tale than that one.

Christians would be better served telling and retelling the real Christmas story, without wasting time on brickbats and boycotts. Make big-budget films about it, write powerful books, make beautiful music and create enduring artwork that reflects the spirit of that story, the greatest ever told.

Jesus didn’t get defensive about ideas and stories that paled in comparison to the one he was telling. His followers shouldn’t be, either.

So, next year, when December rolls around and nervous Nellies begin shrieking about the latest Operation Secular Menace threatening to upend Christmas and its true meaning, please stick your fingers in your ears and repeat after me: Fa la la la la la la la la.

Yes! Finally someone has written about this! Ben Witherington questions where Joseph and Mary stayed on that night when Jesus was born in No Room in the What?

When it came time for Mary to deliver the baby, the Greek of Luke’s text says, “she wrapped him in cloth and laid him in a corn crib, as there was no room in the guest room.” Yes, you heard me right. Luke does not say there was no room in the inn. Luke has a different Greek word for inn (pandeion), which he trots out in the parable of the Good Samaritan. The word he uses here (kataluma) is the very word he uses to describe the room in which Jesus shared the Last Supper with his disciples — the guest room of a house.

Archeology shows that houses in Bethlehem and its vicinity often had caves as the back of the house where they kept their prized ox or beast of burden, lest it be stolen. The guest room was in the front of the house, the animal shelter in the back, and Joseph and Mary had come too late to get the guest room, so the relatives did the best they could by putting them in the back of the house.

******************************************************************

Bethlehem was a one-stoplight town, and we don’t have a shred of archaeological evidence that there ever was a wayfarer’s inn in that little village in Jesus’ day. All this silliness about ‘no room at the Holiday Inn’ for the holy family or the world giving Jesus the cold shoulder is not at all what Luke is talking about. It’s a story about no inn in the room! It’s a story about a family making do when more relatives than expected suddenly show up on the doorstep. It’s a story most of us can relate to in one way or another.

Not to mention Mary would have had a little more privacy in the back of the house than in the guest room. People always think it’s so horrible that Mary and Joseph had to be in the “barn” (and let’s face it, that’s the way most of us pictured it). But they were in the home of family or friends. Thank you Ben. I’ve been saying this for years, and Christians treat me like a heretic. Now I can say I’m not the only one who thinks this what really happened and can point them to Ben’s article.

Published by Shawna on | Permalink

A New Name for a New Ministry

During our meeting yesterday, those of us starting new ministries in the neighborhoods of Chicago decided to name the umbrella group we will all fall under Grace Fellowship Church of the Nazarene. The church starting in my home on January 6 is now the South Loop Grace Fellowship. We will be starting at 11:00 a.m. at 40 E. 9th St. #1305. For more information click here. If you have any questions, please feel free to call me.

Published by Shawna on | Permalink

Office Hours

Due to the holidays and all the craziness of my life, I have decided to cancel office hours for the rest of the year. I will be back at Hi Tea on January 3 and Cafe Mediterrea on January 7. If you need to talk to me before then please feel free to contact me and make an appointment.

Published by Shawna on | Permalink

Made in the Image of Godde: Female

Gifted for Leadership’s most recent post is What Our Feminity Means. Here is an excerpt that sums up the entire post:

The benefits of modesty aside, femininity became a new way to behave, a role I played, a corset I wrapped around my soul and tightened down to get approval. Femininity quickly became something I did to get what I needed or wanted in life. It was something to use, not something I owned.

I don’t think this is what Godde intended when he created Woman. In Genesis 1 Godde wanted to splash more of the Trinity onto Earth. So Godde made Man and Woman to mirror Godde’s image (Gen 1:27). Femininity in its truest, original sense was one way Godde’s image appeared, and this image was not weak, catty, emotionally crazy, or inferior because Godde is none of these things. Femininity wasn’t a role Eve played to get what she needed; femininity was part of who she was. Even after Eden, as broken image bearers, we reflect God. If a child is humble, she mirrors her Godde. If a man is gentle, he mirrors his Godde. If women are feminine in the original sense, we reflect our Godde.

My main problem with this is that “feminine” and “femininity” are social and sociological constructs, not biblical or theological terms. Genesis 2:26-28 states:

Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” So God created humankind in his image, in the image of God he created them; male and female he created them. God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.”

Godde did not make “masculine” and “feminine” in Godde’s likeness. Godde made Male and Female in God’s likeness. And what does this image and likeness look like? According to these verses it means that man and woman subdue the earth and rule it as well as being fruitful and multiplying. Both the man and woman are commanded to have a family and to have a vocation.

In Genesis 2, we find that Godde created a human being and placed the human in the Garden of Eden. Godde decided that it was not good for the human to be alone, so Godde made an ezer cenegdo for the human. After the ezer is made there is now man and woman. What exactly is an ezer? Outside of Genesis 2, it appears 20 times in the Bible*. Seventeen of those times, ezer is used to describe Godde. In each instance military imagery is used to describe God coming to help Israel against its enemies. I found Psalm 146 particularly fascinating:

1 Praise the LORD! Praise the LORD, O my soul!
2 I will praise the LORD as long as I live; I will sing praises to my God all my life long.
3 Do not put your trust in princes, in mortals, in whom there is no help.
4 When their breath departs, they return to the earth; on that very day their plans perish.
5 Happy are those whose help [ezer] is the God of Jacob, whose hope is in the LORD their God,
6 who made heaven and earth, the sea, and all that is in them; who keeps faith forever;
7 who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free;
8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous.
9 The LORD watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin.
10 The LORD will reign forever, your God, O Zion, for all generations. Praise the LORD!

After telling the congregation not to put their trust in human leaders, the psalmist proclaims: “Happy are those whose ezer is the Godde of Jacob, Rachel, and Leah!” (author’s paraphrase). The psalmist then goes on to describe how Godde helped Israel: Godde executed justice for the oppressed, gave food to the hungry, set prisoners free, opened the eyes of the blind, lifted up those who are bowed down, and loved the righteous. Godde watches over the strangers, upholds the orphan and widow, and brings the way of the wicked to ruin. Godde’s help is not to dominate the people, but to lift them out of poverty and hunger, to set them free from oppressors and oppressive debts (most people in prison then were in debtor’s prison: they could not pay their debts). God helped the orphans and widows: those in society who have no one else to help them and be strong for them. Godde uses Godde’s strength and power to help those that no one else will help because they are seen as weak, poor, and marginal. Again we see military imagery used to describe Godde as Israel’s ezer or helper.

Carolyn Custis James does a wonderful job of exploring the word ezer and its military connotations in her book, Lost Women of the Bible: Finding Strength & Significance through Their Stories, in the chapter on Eve. She translates ezer as “strong helper.” Woman was created in the image of God to be a helper to the man as God was a helper to Israel. But this does not make her superior to the man. That’s where the second word of the phrase comes in: cenedgo, which means standing or sitting face to face. It means equal. So the full translation of ezer cenedgo is a powerful helper equal to. Woman was created to be a powerful helper equal to the man the way God is a powerful helper to God’s people.

Man and woman are created in Godde’s image to image Godde in our world. Psalm 146 gives a description of what Godde is doing in the world. Godde is not only fighting enemies and saving God’s people. Godde is also taking care of those who can’t take care of themselves. This means that both man and woman should be doing the things Godde does to image Godde to our world. This includes fighting systemic and spiritual evil, but it also includes tenderness and compassion toward those who are poor, needy, and those whom society overlooks.

I want to look at two women in the Bible; one in the Hebrew Scriptures and the other in the New Testament. First we’ll look at Deborah from the Hebrew Scriptures. We are introduced to Deborah in Judges 4. She was a prophet and judge, and she led Israel. The Israelite people came to her with problems and disputes, and she mediated Godde’s will as Moses once did. She was married, but she was a working woman. Godde called her to be a prophet and judge, and she answered. When Godde commanded Israel to go to battle with their enemy Sisera and the Canaanites, Deborah summoned the military commander Barak, and told him what Godde said. But Barak would not go into battle without Godde’s representative, Deborah. Both Barak and Deborah led Israel’s armies into battle. Here we see a man and a woman working together to fight the people’s enemies and obey Godde’s words and will. And irony of ironies is that Deborah’s husband, Lappidoth, was probably in the troops following his wife.

Deborah, Barak, and Lappidoth do not resemble or act according to the societal constructs of masculine and feminine, but they are obeying Godde and building Godde’s kingdom side by side. Leading men into a battle is not considered “feminine” in Western society, but Deborah was obeyed Godde. Godde called her to lead her people and protect them from their enemies. She was an ezer who was imaging Godde in her every word and action.

The next woman I want to look at in the New Testament is Priscilla (or Prisca). Priscilla ran a business with her husband, Aquilla. They made tents together. They worked in Corinth with Paul where they heard the Gospel and were saved (Acts 18:1-3). Later the couple would meet Apollos who had heard only of John’s baptism and not heard of Jesus’ death, resurrection, and ascension or the baptism of the Holy Spirit. When Priscilla and Aquilla heard him, they took him aside and “explained the Way of God to him more accurately” (v. 26). They also led a home church when Paul wrote his letter to the Romans (Romans 16:3-5). It is very odd during this time for a wife’s name to be mentioned before her husband’s, and yet four times Priscilla’s name is put before her husband’s. Many scholars believe that she was the dominant one in ministry: the teacher and pastor of the churches that met in their home.

Again we see a man and woman working side by side making a living and building Godde’s kingdom. There is no mention of what is masculine and what is feminine. They worked together as the team Godde created them to be.

I think being made male and female in the image of Godde has very little to do with modern notions of femininity and masculinity. It has everything to do with faithfully imaging Godde to our world by obeying God’s callings on our lives and working together–both men and women–to build the kingdom of Godde on earth.

*Exodus 18:4; Deuteronomy 33:7, 26, 29; Psalm 20:2; 33:20; 70:5; 89:19; 115:9-11; 121:1-2; 124:8; 146:5; and Hosea 13:9.

The New Revised Standard Version is used for biblical quotes unless otherwise noted.

The picture is Thomasz Rut’s Insuspenco.

Crossposted at Emerging Women.

Published by Shawna on | Permalink

Chicken-fried Ministry

Jesus was Samaria sitting by a well when a woman came to draw water. They talk about things: living water, her bad track record with men, the proper place to worship, and the Messiah. In fact, she is the first person Jesus directly says, “I am the Messiah.” The woman runs back to her village to tell the people about Jesus. While she is gone, the disciples tell Jesus to eat. The reason they left was to go buy food. But Jesus says that he has already eaten: that doing the will the one who sent him is his food and drink (see John 4). Here is a reflection that Bob Benson wrote on this passage:

The disciples spread the lunch and told Jesus it was time to eat. But He tells them He has already eaten. They looked around for a McDonald’s bag or some evidence of some lunch. Noth that I think He would throw trash on the ground.

“May be somebody else brought Him some foood,” they wondered.

“And He explained, “I had lunch with my Father.”

We call it work. He said it was meat and drink to Him.

*******************************************************************

We called it [enter church program of your choice], but He would have called it lunch. We sometimes called it [program], but He calls it dinner. We may call it Soul-winning, but He says it is fried chicken and green beans and sliced tomatoes and a tall glass of iced tea. Jesus came to do the work of the Father and He liked it as well as He did eating (Bob Benson, In Quest of the Shared Life).

We often think of ministry as work. Probably because we make it that way. As I read this I thought of where a lot of Jesus’ ministry took place: actually eating. Eating in someone’s house: Levi, Simon, Mary, Martha, and Lazarus. Jesus taught about God and God’s love much more often eating at someone’s house than at the synagogue. He didn’t teach seminars on How to Be the Best Jew in a World Going to Hell; he ate at people’s houses and told them about God, God’s love, and what God wanted them to do: love each other.

What if more of our ministry was like this? A natural part of our life than something else we tack onto our endless to-do list. Now doing God’s work is work. Anyone in ministry knows this. But does it have to be so much work? Do we really have to meet at the church for everything? What if we encouraged our people to invite their neighbors who don’t know God over for dinner? What if we encouraged our people to have friends with people who didn’t know God to begin with? Evangelicalism tends to create its own little culture, a bubble, where everyone we know goes to church with us or is another evangelical. “Evangelism” might now be such hard work or such a scary thing if we would build relationships with people who don’t know God, and invite them over to eat. Or say yes when they invite us over for a barbeque.

May be if we took this attitude more of our ministry would be like Jesus’ ministry: “fried chicken and green beans and sliced tomatoes and a tall glass of iced tea.”

Published by Shawna on | Permalink

Zimbabwe, the Church, and Justice

The country of Zimbabwe and its Christian leaders need our prayers. In High-Stakes Protest Brenda Lane gives a succint description of what has been happening in Zimbabewe:

Zimbabwe’s economy has crumbled since Mugabe, 83, took over following the end of white-supremacist rule in 1980. Inflation runs 1,593 percent annually, and unemployment tops 80 percent. Nearly two years ago, Mugabe launched Operation Murambatsvina (“Take Out the Trash”), during which the government bulldozed homes he said were built illegally. Thousands of victims remain homeless.

In response nine Catholic bishops signed an open letter to President Mugabe pointing out that nothing had changed since the Rhodesian white regime was overthrown: a few wealthy people still control all the money and power and are determined to remain in power. The only difference now is that the few are black and not white. The letter urges the president to make needed economic changes that would give his people jobs and houses. It urges him to trust a democratic process and let the people govern themselves. Here are excerpts from the letter from Mugabe Threatens Zimbabwe’s Bishops:

The present crisis in our country has its roots deep in colonial society. Despite the rhetoric of a glorious socialist revolution brought about by the armed struggle, the colonial structures and institutions of pre-independent Zimbabwe continue to persist in our society. None of the unjust and oppressive security laws of the Rhodesian State have been repealed; in fact, they have been reinforced by even more repressive legislation …

Why was this done? Because soon after independence, the power and wealth of the tiny white Rhodesian elite was appropriated by an equally exclusive black elite, some of whom have governed the country for the past 27 years through political patronage. Black Zimbabweans today fight for the same basic rights they fought for during the liberation struggle. It is the same conflict between those who possess power and wealth in abundance, and those who do not; … between those who only know the language of violence and intimidation, and those who feel they have nothing more to lose because their Constitutional rights have been abrogated and their votes rigged. Many people in Zimbabwe are angry, and their anger is now erupting into open revolt in one township after another….

The God of the Bible is always on the side of the oppressed. He does not reconcile Moses and Pharaoh, or the Hebrew slaves with their Egyptian oppressors. Oppression is sin and cannot be compromised with. It must be overcome. God takes sides with the oppressed. As we read in Psalm 103:6: “God who does what is right, is always on the side of the oppressed”. …

We conclude our pastoral letter by affirming with a clear and unambiguous “yes” our support of morally legitimate political authority. At the same time we say an equally clear and unambiguous “no” to power through violence, oppression and intimidation. We call on those who are responsible for the current crisis in our country to repent and listen to the cry of their citizens. To the people of Zimbabwe we appeal for peace and restraint when expressing their justified grievances and demonstrating for their human rights.

As the title of the article says Mugabe’s response was to threaten the bishops. He says that the bishops are no longer spiritual leaders but political and will be treated as political entities. Already no group larger than three people can get together and talk in Zimbabwe without seeking police approval. Even people talking while having dinner have been broken up by the police on suspicion of political dissent. This means churches are not allowed to legally gather, but Christians still gather to worship and pray, knowing that they could be arrested. Several Christians have been arrested and beaten for breaking the law.

The bishop’s letter concluded with this prayer. Please join our brothers and sisters in Zimbabwe as they pray:

God Our Father,
You have given all peoples one common origin,
And your will is to gather them as one family in yourself.
Give compassion to our leaders, integrity to our citizens, and repentance to us all.
Fill the hearts of all women and men with your love
And the desire to ensure justice for all their brothers and sisters.
By sharing the good things you give us
May we ensure justice and equality for every human being,
An end to all division, and a human society built on love,
Lasting prosperity and peace for all.
We ask this through Jesus Christ, our Lord. Amen.

Sources:

High-Stakes Protest from ChristianityToday.com

From God’s Politics:

Mugabe Threatens Zimbabwe’s Bishops

Where Is Christ in Zimbabwe’s Crisis

“The Passion of Christ” in Zimbabwe’s Context

The picture is Farid De La Ossa Arrieta’s “Church vs. Non-Diversity” found at Boheme Galleries.

Published by Shawna on | Permalink

What should the church look like?

Chuck Warner of Confessions of a Small Town Pastor had this wonderful quote from The Great Giveaway.

I imagine our congregations becoming smaller, not bigger, yet teeming with the life of his body. And I hope there are more of them, so many of them in fact, that they become the alternative to the Starbucks of our day. I hope our churches become known for servanthood in the neighborhoods and warm hospitality that invites strangers into our homes. I pray that the home of every evangelical person becomes an incubator of evangelism, inviting strangers to the gospel out of their lostness and into the love and grace of life in our Lord Jesus Christ. I imagine real fellowship in our congregations, the kind that shares joys and suffering and potluck meals. I pray our leaders take on the form of humble servants who sit, listen, and suffer with real people through many years of leading them through this life in Jesus Christ. I hope we leave behind the CEO models of leadership. I look for our worship services to become liturgical places that form our people into faithful participants in the life of God.

The line about small churches becoming an alternative to Starbucks reminded me of a really good article that Leadership Journal has too: Coffeehouse Connections. In this article a pastor decides to be a barista one night a week at the coffeehouse where his wife works. This article is what the coffeehouse is teaching him about pastoring and doing church. Here’s one of his observations:

One night while working a couple months ago, I introduced one of our regulars to a friend from church. For the next two hours these new friends, one a twenty-something artist and the other a single mom of two college-age kids, sat at a table listening to each other’s stories.

Where else do soccer moms mingle with Goth kids dressed for the Friday night show? Or young, upwardly mobile commuters interact with a homeless man? Or a local pastor (me) interact regularly with anyone outside the church?

And I think: isn’t this what the church is supposed to look like?

Published by Shawna on | Permalink

It finally happened

I have been waiting for a non-Christian religious group to say they have the same rights in the public forum that the Religious Right have insisted on having. It has finally happened in Virginia. This is what happens when we take freedom of religion seriously instead of thinking that the only religion is “our” particular brand of religion: Falwell’s Faux Pas Leads to Religious Equality. This is why separation of church and state is a good thing: if you want your Christian flyers put in a public school’s publicity packet then do not be surprised (and pleased don’t be outraged–it makes all of us look stupid) when in the next school packet there is something from the Moslem mosque or the Buddhist temple or even the local Wiccan coven. This is what religious freedom looks like in a pluralistic society, and if Falwell did not insist on obliterating the separation of church and state then we wouldn’t have to worry about any of this. May be Falwell and his collegues need to revisit Deuteronomy where Moses tells parents that it is their responsibility to teach their children about God and why they believe what they believe. It is not the public school’s job (or any sector of government) to teach our children faith: that is the family and church’s job.

Published by Shawna on | Permalink

But I Say: Love Your Enemies

My emotions have ran the gamut with the shooting at the Amish School in Pennsylvania. At first was the shock and horror, and then anger as yet again, girls were the target. And then I felt awe as the Amish embraced the family of the man who had slaughtered their daughters. It is very rare we see Christ in action–even from those of us who say we are part of his body: the church. When I look at the Amish community and see their actions, I see Christ. And I see what it means to be Christ in this world. I catch a glimpse of how the church is to be the body of Christ in this world.

Ben Witherington has an excellent evaluation and response to the Amish love, grace, and forgiveness in Lessons from the Amish—the Power of Pacifism.

God, make me more like the Amish. Make more like Christ. Amen.

Published by Shawna on | Permalink