Ministry Matters: Teach

ARTICLE: Update on North Korea

Fri, 17 May 2013 15:36:00 GMT

By Dave Barnhart

Disappointed Hopes

When Kim Jong-un took power in North Korea over a year ago after his father’s death, plenty of Korea-watchers had tentative optimism that there might be a thaw in the diplomatic ice between the United States and North Korea. I wrote a FAITHLINK issue in February of 2012 describing the transition, which included the opening of a new associated Press office in the capital of Pyongyang. Unfortunately, North Korea has continued to pursue arming itself with a nuclear weapon, and in recent months relations have become even more tense.

In October, the United States and South Korea revealed a new missile deal; and North Korea responded by claiming to have a missile that could hit the mainland United States. In December, North Korea demonstrated its ability to do so by putting a satellite into orbit. In February, North Korea tested what it claimed was a new, smaller, and lighter nuclear weapon with “great explosive power” that could be placed on a missile with significant range. In March, responding to new United Nations sanctions, North Korea threatened to turn Washington and Seoul into a “sea of fire.” For many Americans, this kind of hyperbolic language seems absurd. At best it would be beyond their military and technological capability, and at worst it would be suicidal.

Assessing the Danger

In my conversations with South Koreans about their northern neighbors, there was seldom much joking. Many of the older generation remember living in refugee camps during the Korean War and seeing cities destroyed and the surrounding countryside denuded of vegetation. The uneasy cease-fire between North and South has held for 60 years, while South Korea has rebuilt itself into a 21st-century technological powerhouse.

Sometimes US soldiers may smile wryly at the Orwellian antics of the North. On our tour of the DMZ (demilitarized zone), they pointed out Kijongdong, nicknamed “Propaganda Village,” a fake city with a population of zero. Its buildings are nothing more than facades with painted-on windows, but it boasts one of the tallest flagpoles in the world at 52 stories high. Loudspeakers sometimes blare across the border messages like, “This is paradise. Come over so you can have a good meal of rice.” This is in spite of the fact that much of North Korea’s population lacks decent nutrition, health care, and even modern conveniences like electricity. They blame this poverty on foreign “imperialist powers.”

In spite of the absurdity of the propaganda, American soldiers make it clear that they live in constant danger. They speak with tourists who come to see the squat blue buildings that make up Panmunjom, the “truce village,” which is the only place North Korea and South Korea connect. One soldier said to us, “If the North chooses to attack, my life expectancy is less than one minute.” North Korea, in spite of its isolation and poverty, has one of the largest military forces in the world. Thousands upon thousands of artillery tubes are pointed toward the city of Seoul and its population of ten million people, representing nearly a quarter of South Korea’s entire population.

What’s at Stake

Christians who follow Jesus may recall his words from the Sermon on the Mount: “Happy are people who make peace, because they will be called God’s children” (Matthew 5:9). But peace is not merely the absence of conflict. Historically, Christians have recognized that peace and justice must go together. For example, there is no peace if one group of people uses political oppression to silence another. Likewise, the threat of annihilation by nuclear weapons is not peace.

One task of peacemakers is to figure out what is at stake for the various stakeholders in a situation. The Korean stalemate has a complicated history and an equally complicated present with multiple stakeholders. the elite of North Korea is one group of stakeholders. This is the small cadre of loyalists and military leaders who live in grand style, driving luxury cars and shopping for Western products in Pyongyang, the capital city. Their power—and Kim Jong-un’s—depends upon isolating their population from the outside world, completely controlling their access to information, and brutally suppressing dissent.

Another stakeholder is South Korea. Many South Koreans long for reunification of their fragmented peninsula, although there is disagreement about how to achieve it. South Korea elected its first female president, Park Geun-hye, in February. She has distanced herself from her predecessor’s more hard-line stance against North Korea.

Japan, the United States, and China are other stakeholders in the region. For China, the specter of a failed North Korean state is ominous. It could lead to a flood of starving refugees surging over their border. It might bring the security threat of a South Korean and American presence on their doorstep. From this perspective, then, it may be understandable that China would lend aid to North Korea, though recently China has been indicating it would take stronger action in light of UN sanctions.

The North Korean people themselves, of course, are the biggest stakeholders, although their voice is noticeably absent from public discourse.

Although North and South Korea are not currently engaged in outright hostilities, there has never been a peace treaty, and neither country recognizes the other as a sovereign nation. Former US president Jimmy Carter recently appeared on The Daily Show With Jon Stewart and said that what North Korea really wants is a peace treaty with the United States, which would give it a measure of security and legitimacy. But opponents of such measures point out that a treaty would carry its own diplomatic and political costs. They claim there is no guarantee that a peace treaty would produce peace, and they take North Korea’s propaganda at face value: that it believes it can conquer and “reunify” the Korean Peninsula under its own rule.

Yet at the time of this essay’s writing, already some Korea-watchers expect North Korea to stand down on some of its war-like rhetoric, having achieved whatever internal propaganda measures its leaders feel necessary. The North’s National Defense Commission even made a statement of conditions for continuing talks, although South Korea’s Foreign Ministry considered their demands to be “incomprehensible.”

The Power of Prayer

Prayer Mountain is less than an hour’s drive from Seoul, near the North Korean border. It is operated by Yoido Full Gospel Church, the largest church in the world. When I visited Prayer Mountain in the summer of 2010, our host explained to us part of the rationale for the location: “If our countries can aim missiles into North Korea, why can’t Christians aim prayer into North Korea?” The site has become a place of pilgrimage for people from all over the world. Fasting is such an important part of the prayer life there that the cafeteria has special menu items (like pumpkin soup) to help people gently end their fast.

Bishop Hee-Soo Jung has called on United Methodists to pray for North and South Korea. In a world that believes in the concrete reality of steel and explosive weapons, prayer can seem insubstantial. But the words and spirit of prayer have a way of turning reality upside down. Jesus claimed that prayer could move mountains, but his followers have often been slow to claim the same power he did for prayer. In the face of reality-distorting propaganda, of saber-rattling from other nations or our own, and of difficult political situations that seem eternal and unfixable, our leader Jesus calls us to prayer.

VIDEO: Naming Jacob: The Power of Words

Thu, 16 May 2013 16:23:00 GMT

By Jessica LaGrone

Words are powerful, and we should be mindful of that when we speak them over our friends, our family, and especially our children. This clip is from Jessica Lagrone's teaching session on Jacob from Namesake, an exciting new Bible study from Abingdon Women.

VIDEO: Who You Are in the Heavenly Realm (Converge Episode 4)

Thu, 16 May 2013 13:22:00 GMT

By Shane Raynor

Grace Biskie, David Dorn, and Matt O'Reilly join Shane Raynor to discuss Ephesians 2, grace, access to God, the blood of Christ and more.

BLOG: Knowing Who You Are in Christ

Wed, 15 May 2013 15:51:00 GMT

By Shane Raynor

I’ve come to the conclusion that many of the issues and problems we face as Christians are preventable (or at least more easily solved) if we understand who we are as believers. Sometimes we forget that we’re both physical and spiritual beings. As far as everyday life goes, we have a childhood and adolescence to try to figure out who we are—granted, some of us are forced to grow up more quickly than others and, in some cases we spend a lifetime trying to answer basic identity questions—but by and large, we know it's all part of the typical human experience. But with spirituality, we like to make it more complicated.

In the real world, the people who seem to be most fulfilled are the ones who have a comfortable sense of their identity. They know who they are as individuals, and they also understand how they connect with their community.

The spiritual part of us is similar, but based on my observation, there’s a whole lot less understanding in the church about how being a Christian radically changes who we are as individuals. In recent years, we’ve been hearing the buzzword “community” a lot. In our churches, we encourage people to join small groups (almost to the point of being annoying), we tout the benefits of community, and we lament our society’s alleged preoccupation with individualism.

But it’s my conviction that we can’t connect properly to a community if we don’t have a solid grasp of who we are as individuals.

When I was a kid, my time playing alone in the backyard was just as valuable to my emotional development, if not more so, than my time with other kids. It’s when my creativity flourished, and even today, as much as I love hanging out with other people, I reach a point where I need time alone to process everything. I do my best writing when no one else is around, yet, if I get writer’s block, one good spiritual conversation with a friend opens up the floodgate of ideas. (I’m about 60%/40% Extrovert to Introvert on the Myers-Briggs scale.)

As Christians, we’re in some kind of relationship with at least three different groups. Other believers, nonchristians, and what I refer to as the heavenly or spiritual realm—God, Satan, angels, demons, etc. The very fact that we have faith in Jesus affects how we relate to all these beings.

We make the decision to follow Christ as individuals, and we become part of a community of believers. But we’re still individuals—we don’t join some collective blob. The church isn’t the Borg.

I’ve put together a four week Bible study called Who You Are in Christ. It’s part of the Converge Bible Studies series that I’m editing for Abingdon Press. In the course of the study, I explore how Christians relate to the spiritual realm, other believers, and the rest of the world. I also take a look at how self-image affects our faith.

In the next several weeks, I’ll be writing more here on these topics, and we’ll be discussing them during Converge podcasts too.

Grab your Bible and a copy of Who You Are in Christ and let's dig into Scripture.

Buy Who You Are in Christ at Ministry Matters, Cokesbury, Amazon, Barnes & Noble, CBD, iTunes, and Google Play.

VIDEO: Are You a Hypocrite?

Mon, 13 May 2013 15:50:00 GMT

By David Dorn

Are you what Jesus defines as a hypocrite? You may be surprised by the answer when you introspect. Now there is a difference between acts of hypocrisy and being a hypocrite. Neither are good, but one involves singular acts; the other involves a lifestyle.

Small Group Questions

What do you think about when you hear the word "hypocrite?"

Can you think of examples of the difference between hypocritical actions and being a hypocrite?

What do you think of hypocrites in the church?

Can you explain why Jesus puts such an emphasis on what one thinks about and meditates on?

Do you think you could incorporate this prayer into your daily life? "Lord Jesus, Son of the Living God, have mercy on me, a sinner."

Question of the Day

Check yourself before you wreck yourself. Are you a hypocrite?

WEBSITE - http://preposterousproject.org/
TWITTER - http://twitter.com/#!/iampreposterous
FACEBOOK - http://www.facebook.com/preposterousproject

BLOG: Telling the Story

Mon, 13 May 2013 14:37:00 GMT

By Mike Poteet

Does the Good Book make for good television? Millions of Americans seemed to think so (as many as 4 in 10, in fact) when History Channel aired its five-week miniseries, The Bible, in March. The first episode drew 13.1 million viewers, more than watched American Idol that week. More than 10 million watched each subsequent episode, beating AMC’s popular The Walking Dead. Viewers for the Easter night finale rose to 11.7 million.

In ten hours The Bible presents many of Scripture’s most dramatic narratives. Several—such as Noah’s Ark, the Exodus, and David and Goliath—are Sunday school standards. Others—the story of Abraham, Sarah, and Hagar, or John’s visions in the Book of Revelation—may be less familiar, even to long-time churchgoers. The series’ final four hours depict Jesus’ life, culminating in his suffering, death, and resurrection, and the early years of the church.

Why Did People Watch?

Few media observers expected The Bible to be a ratings hit. What accounts for its success? High production values helped. The Bible’s husband-and-wife executive producers Mark Burnett and Roma Downey knew that today’s audiences expect visual excellence. One of Downey’s teenaged children told her, “Whatever you do, don’t make the special effects lame.” The Bible also brings modern script sensibilities to bear on its characters. Downey says, “We tell these stories from a human point of view, showing people from the past who were struggling with some of the same things that we struggle through.”

An onscreen disclaimer at each episode’s outset acknowledges that The Bible takes creative license with its source material while seeking “to stay true to the spirit of the book.” Some critics question whether the series achieves that goal; British newspaper The Guardian reports some Bible scholars have criticized the miniseries’ “‘whitewashed’ [that is, primarily Caucasian] cast . . . marginalized role of women, and . . . aversion to unpleasant details.” But not all unpleasant details are avoided; the series vividly depicts several biblical stories of violence and warfare. But the producers argue their main focus is presenting, in Downey’s words, “the story of love and the redemptive power of God.” In addition they want the miniseries to motivate people to revisit the Bible or read it for the first time. “We know that our Bible is a book that changes lives,” says Downey.

Do You Love to Tell the Story?

Whatever one thinks of The Bible, Burnett and Downey’s passion for the project and the exceptional attention it has drawn offers all Christians an opportunity to reflect on how we go about telling Scripture’s story of God’s love and power. We believe that it is, as an old movie title has it, “the greatest story ever told,” and yet we do not always go to great lengths to tell it, or to tell it as well as we can.

The youth with whom you minister may have watched The Bible, or know people who did. They may or may not spot how it differs from Scripture, or appreciate whether such differences matter; but, depending upon their experience, they may wonder, “Why can’t the Bible be this interesting at church?”

The church should remember, as ancient Israel and the early Christians knew, that telling God’s story, with all its drama and real, human characters, can be a compelling way to spark and sustain faith. It must also affirm that the Bible is much more than an entertaining story: It is a story through which God changes lives. The living Christ meets us in and through its God-inspired words, equipping us “to do everything that is good” (2 Timothy 3:17), not only as individuals but as a community of faith. God calls us to know the story so that we can tell it in ways the Spirit can use to show others where they belong in the story, too.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Naming Our Idols

Mon, 13 May 2013 13:46:00 GMT

By Mike Slaughter

Chances are when you hear the word idol, the first thing that comes to mind is Ryan Seacrest, or possibly a shiny gold statue of a calf. Idolatry isn’t a new problem, but it is at the core of the “shiny god” distractions in our lives—distractions that keep us from experiencing the financial freedom and grace- giving generosity for which God designed us. Let me give you my definition of an idol: any- thing, or anyone, that receives the primary focus of my energy or resources, which should first belong to God. The Bible calls this having a divided heart.

Instead of making it our primary life passion to worship the Lord our God and to serve only him, we begin to separate our spiritual life from the practical aspects of life. We use our idols, instead of God, to provide identity or meaning in our lives. This is especially easy to do when those idols are positive things, or even people we love. The danger is that even our virtues can become vices—or idols—if they are not directed toward God.

Look back at the Israelites in the desert. God expected the Israelites to invest their means into their relationship with him. However, it didn’t take long after God’s promise for the idol worship to become a big problem. While Moses was on Mount Sinai receiving the Ten Commandments from God’s own hand, his brother Aaron, who served as the associate pastor to Moses, was intimidated by the people’s grumbling and their desire to return to Egypt. So, he gave them what they wanted.

Aaron said to them, “All right, take out the gold rings from the ears of your wives, your sons, and your daughters, and bring them to me.” So all the people took out the gold rings from their ears and brought them to Aaron. He collected them and tied them up in a cloth. Then he made a metal image of a bull calf, and the people declared, “These are your gods, Israel, who brought you up out of the land of Egypt!” (Exodus 32:2-4)

When Moses returned, carrying God’s law written on two tablets, he found the people actively celebrating the golden calf. Furious, Moses dashed the precious tablets to the ground, shattering them. Ironically, the people possessed the gold used to create the idol only because God had arranged for them to plunder the Egyptians before their desert exodus. The people were now worshiping the gift instead of the giver.

Our Idols

Are you having trouble relating? Can’t you see yourself as having a problem with idol worship? I am lead pastor at Ginghamsburg Church in Tipp City, Ohio, the southwestern part of the state. Can you guess what happens to our attendance at Saturday night worship when the Ohio State Buckeyes play a televised football game? Our attendance goes down by about 300 people. Do you know what can happen on a Sunday morning when the Cincinnati Bengals are playing early that afternoon? You guessed it. Clearly in the case of football, our demonstrated passions are out of alignment with our stated beliefs. Pick any NFL stadium that you want, and during game time there will be far more people in the stands than in the pews of any church in America. Ohio State hosts about 105,000 people in its football stadium, the Horseshoe, for a single game. Joel Osteen’s church in Houston, the largest in America, doesn’t have a third as many people at worship. Do you see what I mean? I love a video that illustrates the “idol worship” of football in the United States. Check out the preview of this video at YouTube: “Idol Worship,” by the Skit Guys. Clearly, though, the issue of sports worship isn’t confined to America. Just follow the World Soccer Cup the next time it rolls around. As the video narrator con- cludes: “Idol worship—it’s not just about golden calves any more.”

Recently I asked my Facebook friends, “What idols do you wrestle with in your life?” What I discovered was that almost all our idols are really good gifts from God to which we assign a wrong priority. One person said the idol she struggles with most is her husband and children—constantly placing their interests above God’s interests. Isn’t that easy to do? Relationships are a gift from God. But what happens when we begin to worship the gift instead of the giver? Another friend named food as an idol. What an incredible gift from God! I mean, if all we needed were nutrition, then God could have come up with some kind of powder to mix with water, like what the astronauts used in the 1960s. I always note the diversity of God’s provision when I walk through the produce department of the grocery store. Talk about God’s candy! Bananas, apples, grapes, straw- berries—God came up with all this good stuff. But what happens when we begin to worship the gift instead of the giver? Food can become an addiction.

Think about sex, another great gift from God! If all God wanted was procreation, he could have come up with something like mixing earwax on a cotton swab, right? Instead he made this incredible, bonding, mystical experience between a husband and wife. Once again, when we begin to worship the gift over the giver, it can become an addiction.

I wrestle with the idol of material possessions. I spend too much money on clothes. And every time I pass a new Camaro convertible, I want one! I don’t like the hard top; I want a convertible. It takes me back to 1968. Technology is another idol I wrestle with. I love anything with an “i” in it: my iPhone, my iPad... I love the Internet and Facebook—all the technology gadgets. I confess that I struggle with materialism, but I am not alone. Many of us create a god in the image of possessions, values, and traditions we have brought with us from the slavery of the past. We easily hook back into materialism, creating a god who serves our materialistic interests. It’s called “prosperity theology.” Have you heard of it? Name it and claim it. Blab it and grab it.

We also attempt to serve a god based on our political traditions. How many of us, if we are Democrat or Republican, make God a member of our party? We create a god in the image of our values. Another Facebook friend said her idol is planning out her own life. I constantly hear from recent college graduates about their future plans. They say things like, “Pastor Mike, I am graduating from college this year in engineering and already have a job with a contractor at the Air Force base. I am getting married next June. How can I know God’s will for my life?” I respond, “It doesn’t sound like you want to know God’s will; you want to know how God can bless your will.”

Even our family can become an idol, and Jesus gives many examples of people prioritizing family over God’s call. Now, family is a good thing. But in Matthew 8:21-22 we read about a disciple asking if he can first go and bury his father before following Jesus. Jesus’ response? No. “Follow me, and let the dead bury their own dead.” Many of us would say that a dad’s burial is a pretty good excuse to stay home. But Jesus reminds us that we can’t place even family above our love for God.

God wants our exclusive devotion. We are not to place any other gods—any other priorities that get primetime usage of our time, energy, or resources— before him. We read in 2 Kings 17:38-41:

Don’t forget the covenant that I made with you. Don’t worship other gods. Instead, worship only the Lord your God. He will rescue you from your enemies’ power. But they wouldn’t listen. Instead, they continued doing their former religious practices. So these nations worship the Lord, but they also serve their idols. The children and the grandchildren are doing the very same thing their parents did. And that’s how things still are today.

Giving God our exclusive devotion is not only great spiritual wisdom; it also has wide-ranging practical application. When God has the right priority in my life, I am not tempted to become enslaved to debt again.

Excerpted from chapter 1 of Shiny Gods: Finding Freedom from Things that Distract Us. See also the accompanying stewardship program, First: Putting God First in Living and Giving.

AUDIO: Too Old for Ordination?

Mon, 13 May 2013 10:31:00 GMT

By Shane Raynor

The bigger question is not if it's okay to discourage people over 45 from going through the ordination process, but rather, why aren't we discouraging everyone from going through it?

Listen or Subscribe: iTunes | Audioboo | Soundcloud | RSS

Views expressed here are not necessarily those of Ministry Matters, UMPH, or any related organization or agency.

BLOG: Two Wild Turkeys and Trust

Mon, 13 May 2013 09:35:00 GMT

By Kasey Hitt

At a recent silent retreat I sat with eyes transfixed on two wild turkeys. A female was grazing along the edge of the wood without a care or glance in my direction while the male kept a careful eye on both of us. He was protecting the space from me and for her by puffing up and fanning out his feathers every few seconds, showing me his front side then his back side, a little sound now and then to go along with the theatrics. I was as still as could be so he might understand that I was not there to hurt them only to take in their beauty while they went about their ordinary business.

He never let up which caused me to laugh wondering if his show was vanity or protection. To which a question inwardly answered, “Is there a difference?” My laughter then turned to compassion as I mused at how instinctual it is to defend ourselves and those we love. It's hard work never letting down our guard, being on high alert, staying busy, keeping up appearances, whatever we do to protect ourselves. Defensiveness in this broken world is a good thing...until it is not. Until we are invited to trust.

It is no small thing to trust, is it? No small thing to believe that someone does not want to cause you harm but indeed wants to take in your handsome beauty. It is no small thing to come to a silent retreat and receive God's delight and care. Leaving behind the external defenses we are often met with the internal ones. Yet God keeps on gazing, laughing perhaps, definitely feeling compassion.

The turkey never did trust me to the point of resting its feathers for a while. Though he did come closer, even within 4 yards of me in which he turned, puffed, fanned, then flapped his wings in my direction and I quickly realized that I did not trust him which was enough to send me on my way. After all, it's still a broken world. Wonder if he laughed inside then later felt compassion.

VIDEO: Why Is Jackie Robinson Important?

Sun, 12 May 2013 15:40:00 GMT

By Clay Morgan

The movie 42 tells the story of Jackie Robinson and Branch Rickey of the Brooklyn Dodgers who teamed up to integrate Major League Baseball in 1947. Until that time only white ballplayers could play.

This video explains why an athlete like Jackie transcended a game to impact American society and help kick off the modern civil rights movement.

In my opinion, 42 is a very good movie, a well told story about a part of U.S. history that holds great significance.

Clay Morgan is the author of Undead by Abingdon Press. Buy a copy and be sure to check out his YouTube channel usahistoryguy.

AUDIO: A Methodist and a Muslim Burial

Sun, 12 May 2013 02:03:00 GMT

By Shane Raynor

A United Methodist woman in Virginia has placed herself in the middle of a controversy involving the burial of Boston bombing suspect Tamerlan Tsarnaev. Martha Mullen seems to be making the charge that no one wanted to bury Tsarnaev because he was Muslim, but the evidence simply doesn't support her claim.

Listen or Subscribe: iTunes | Audioboo | Soundcloud | RSS

Views expressed here are not necessarily those of Ministry Matters, UMPH, or any related organization or agency.

ARTICLE: Praying Jesus' Prayer

Fri, 10 May 2013 18:24:00 GMT

By Ben Simpson

"Pray like this..." Matthew 6:9a

For a year during my twenties I worked as a barista at a well known coffee shop. Before I began working, I knew little about coffee and even less about how to operate an espresso machine. But over time, others carefully trained me. I was told, "Steam the milk like this," or "Make sure the espresso shots last between 17 and 22 seconds," or "Drizzle the caramel in this pattern." Through repetition, I learned and perfected many of the skills required to make excellent coffee beverages.

Likewise, it may be the case that you know very little about prayer. But, perhaps a bit like crafting a coffee beverage, prayer is a learned skill. With encouragement and careful instruction, by God's grace we can acquire this skill.

Some of us feel inadequate or perhaps even foolish when we pray. We struggle to pray on our own, and if asked to pray before a group we are terrified! However, we can learn to pray not only from others in our church community but also from Jesus himself.

Today's Scripture is from Matthew 6. Open a Bible and find the passage. Jesus says, "Pray like this," and then he provides us with what we know as the Lord's Prayer. If you know it by heart, then you have obtained a very helpful guide for learning how to pray, not in repeating Jesus's words but in adopting the themes present there for other concerns.

Jesus tells his disciples to petition the Father, asking that the Kingdom be present among them, thus "hallowing," or making holy, God's name. He instructs them to ask for daily provision of food and forgiveness, as well as a generous heart that extends forgiveness to others. He encourages them to ask God to watch over their paths, leading them away from pitfalls and temptations, and lastly, to trust all things to God's care.

Jesus has given you a pattern to follow. Learn from it.

Lord Jesus, teach me to pray, so that I may come before you with confidence. I am assured of your acceptance, as you have welcomed me by your tremendous grace. May I bask in that acceptance and speak my heart before you as one who is confident of being beloved. May my prayers express my deep love for you, my commitment to you, and my willingness to live for you. Amen.

Taking a Step

How would you describe your prayer life? There is always room for growth. God will provide the grace neeeded to take a step forward.
Consider how you might make prayer a habit.
Write out your plan in a journal, or on a piece of paper.

ARTICLE: Rethinking "Family Friendly"

Fri, 10 May 2013 05:34:00 GMT

By Melissa Meyers

A few years ago, I went to a movie with some friends. I got to pick the movie and I chose The Boy in the Striped Pajamas because I heard a review that said it was “family friendly.” Suffice it to say that this movie about the Holocaust doesn’t end well. As we sat in stunned silence, one of my friends turned to me and said, “You are never picking the movie again. Clearly you don’t know what family friendly means.”

I suppose she had a point. If the review I heard called it family friendly, clearly the reviewer had a different definition from my friends! Recently, I’ve crowd sourced many people I know to try and figure out just what this popular term means. I’ve gotten a variety of responses from, “something without sex and swearing” to “something for kids” to “something I’m clearly not invited to because I don’t have children.” It is not surprising to me that the definition changes when talking to someone with kids as opposed to not. So, I did a little experiment. I looked up several church events that called themselves “family friendly” and tried to decide if I would attend or not. I’m a single woman with no kids (unless you count my cats, but they’re not always welcome at church events). The truth is, there were none that I would attend. This doesn’t make them bad events, necessarily; but it does make me think that I’m not their target audience. I fit into a very different market from a family with three children. Were these churches intending to limit their events to moms, dads, and their children; or did they just mean that the events were appropriate for all ages?

Maybe the bigger question in all of this is, Who decides what is family friendly and what isn’t? Are there rules and criteria? I’ve heard that one of the unofficial rules in determining movie ratings is that one F-word earns you a PG-13 rating, but two gets you an R. Are there similar rules in determining what is family friendly; and if there are, who made them up? Truthfully, many parents have different expectations about what family friendly means when it comes to media. One parent I know won’t let their children watch the movie The Lion King because they find it too violent, while another parent said it’s their child’s favorite movie. If Disney doesn’t understand family friendly, who does?!

Child psychologist James Dobson founded Focus on the Family as a vehicle for distributing parenting wisdom and advice, and one would assume they are not only focused on the family, but friendly to it; but the organization has come to be known in recent years as an organization more focused on defining the word family than on potty training and discipline. For some, that reputation strengthens the advice they offer, and for others that makes their advice invalid. “Family friendly” in that context carries a host of political implications.

I once had a conversation with a parent disgusted by what was in the media today, and she said to me, “I will only ever let my children read the Bible, because that’s the best G-rated thing I know!” My response was one of surprise and disappointment. I asked if she had ever read the Bible. The Bible would be the last book I would call G-rated. There’s murder, rape, incest, and swearing, not to mention Song of Solomon. (Ask most middle schoolers where those stories are; they’ll tell you.) Even the teachings of Jesus tackle difficult issues like adultery, murder, and poverty, which parents might not want to discuss with their smaller children. Consider the surprise of one father who had to explain what virginity was to his five-year-old daughter because she wanted to know what made Jesus’ mother, Mary, a virgin. If even the stories and teachings in Scripture are dangerous, doesn’t that make our churches the least family friendly places around?

In the midst of all of these questions, the church does have a voice in the conversation. It is our role to wrestle with the questions, question assumptions, and think theologically. In Mark 3:34-35, Jesus is notified that his immediate family members have arrived, and he rebukes the person, saying “Who is my [family]? . . . Whoever does God’s will is my brother, sister, and mother.” If Jesus’ definition of family is expanded, why shouldn’t ours be as well? Family doesn’t necessarily mean Mom, Dad, 2.5 children, and a dog. Family means a community coming together to love each other, support one another, and serve the community.

In my context of ministry, I work with our young adult group. Young adults in our church range from eighteen to forty. It’s a pretty wide range and encompasses many different stages of life: single, married, married with kids, divorced, single with kids. Our mission statement as a church says that we are “a church family.” Our identity as family is central to who we are and doesn’t require us to market or advertise as family friendly, although we are! Our young adult events are family friendly in as much as we offer childcare when events are held at the church, and we welcome children when events are held at members’ homes. Perhaps “family friendly” is the best description, or perhaps “multi-generational,” or maybe “all ages welcome.”

As people of faith, we often equate community with family, which on one hand is a wonderful image. A family is a group that loves and supports one another and defines relationship. On the other hand, a family is a closed system and there’s not really a way to get in or out (beyond birth or marriage) and not all families are loving and supportive. Does it mean that as a church, we stop using the word family? Not at all. Based on context, family can be a very important word and description. But it’s important to think through what audience you are targeting, and use words accordingly. Know your context, your community, and your identity as a church. Make sure family is a word that will not divide or exclude, but welcome people into your community of faith.

ARTICLE: Renewed Through Spiritual Self-Care

Thu, 09 May 2013 16:30:00 GMT

By Lucille Zimmerman

Spirituality and well-being

Being spiritual is not about self-sacrifice. It’s about self-care and paying attention to your inner pilot light. If you’ve ever made a quiet time part of your daily practice, you probably know how off-kilter you feel when you miss it. When you make time for spiritual self-care you learn to listen to your own voice as well as God’s, and most often you find peace.

Lissa Rankin is a medical doctor who burned out trying to address what helped and what hindered her patients. She would treat one symptom in her patients only to have another pop up. After several catastrophic events happened to Dr. Rankin herself in a very short time, she poured herself into researching what really helped people stay healthy. You can listen to what she says in this TED talk.

She concluded that the body doesn’t shape how we live our lives but is instead a mirror of how we live our lives. Yes, eating healthy, getting plenty of sleep, and exercising contribute to a person’s physical health. But Dr. Rankin was stunned by the research (not always found in medical journals) that made the biggest difference. She discovered physical health is most affected by the following factors:

A person’s relationships
Quality of one’s professional life
Ability to express one’s self creatively
Having a healthy sex life
Having a secure financial state
Being in a healthy environment
Being mentally healthy
Being spiritually connected

Spirituality signifies the inner attitude of living life in search of the sacred, a search for meaning in life through something more powerful and bigger than ourselves. It is the way we invite God into our daily lives. One philosopher and writer calls it “the wild joy we humans fall into.” Another writer, Elizabeth Harper Neeld, says, “The spiritual life is the core of who we are. It is Life with a capital L. It is that part of us that knows infinity. That loves. That longs for connection. That is unsatisfied without purpose and meaning. That is moved by ritual. That is timeless” (A Sacred Primer, 20)

The sacred—the spiritual—comes in many forms. Growing evidence confirms the link between well-being and spirituality. Abraham Maslow, an American psychologist best known for creating the hierarchy of needs, called these “peak experiences.” Others call it ecstasy, serendipity, compassion, hope, gratitude, love, and awe. But ultimately what we are talking about are those moments of highest happiness—a state of well-being where one is calm and aware of being satisfied with life. People who experience these peaks have greater feelings of self-confidence and a deeper sense of meaning and purpose. Health researchers are even including spirituality as an important component in programs for reversing heart disease.

Spirituality can help people develop happiness and satisfaction with life, as well as prevent the stresses and lifestyle that lead to physical and mental disorders. In fact, religious people report being happier and more satisfied with life than nonreligious people. For instance, 47 percent of people who report attending religious services several times a week describe themselves as “very happy,” versus 28 percent who attend less than once a month. Spirituality may have positive effects on people because it is connected with marital status, healthy behaviors and activities, social support, optimism, hope, purpose, sense of identity, and internal locus of control.

A study that examined people who have suffered traumatic life events found that those who had a strong religious faith fared better psychologically than those who did not have a strong faith, perhaps because they trusted that everything has a purpose. In fact, spirituality is so powerful that during hard times it is the single most frequently used form of coping by older people.

Spirituality is not always joyful

Yet, having a deep spirituality is not always joyful. Many people have experienced a close connection with God during their darkest days. I think back to several of my own experiences. When I suffered a severe dog bite and subsequent phobia, I quit the one hobby I loved above all others: running. Unaware that phobias, including agoraphobia, become self-perpetuating, the number of places where I felt safe dwindled. I began seeing a counselor who specialized in phobias, because I was anxious and depressed. During the long drive across town, listening to Rich Mullins’s songs comforted me in a way that was indescribable. Never had I felt closer to God.

Then one day, the most random thing happened. A police officer in Waterloo, Iowa, e-mailed me because he saw my comments on a website about Rich Mullins. It turns out that he and Rich were close friends before Rich’s fatal Jeep accident. He sent several snapshots of himself and Rich, and made cassette tapes of some of Rich’s favorite Irish music. He even offered to mail them to my church if I didn’t feel safe giving him my address. I remember where I was and the sensation I had watching sunshine on the snow when I realized God loved me so much to encourage me in this specific way. Elizabeth Harper Neeld says, “Sacred experience comes in many forms. It can be as quiet as a walk in a garden or as comforting as a cup of tea at the kitchen table.” Eventually our families became friends, and we visited them in Iowa. Exposure to their German shepherd Champ eradicated my phobia of dogs.

Maybe God really does go out of the way to comfort us with the Holy Spirit, or maybe our vulnerability increases our sensitivity and receptivity to a God who is always speaking to us. I live in the community where the Columbine High School tragedy occurred in 1999. Forty-nine of the students belonged to our church, including one who was killed. For months, the local churches overflowed with people. I remember typically sedate worshipers spontaneously coming to their feet, thrusting hands upward, and belting out the lyrics to songs as we all tried to heal. Everyone seemed to sense the power of the Holy Spirit. The same things happened after the 9/11 attacks. My husband and I were stranded in a fancy hotel in Miami where we witnessed the bar lounge turn into a church. The televisions in the lounge showed our country’s leaders gathered for a prayer service. A crowd began to form around me. Grown men were weeping, joining in the worship service and singing “The Battle Hymn of the Republic.”

What spiritual experiences look like

Spiritual experiences show up as a coincidence, conversion, near-death experience, awakening, mystery, energy, emotion, beauty, awe, wonder, and silence. These experiences show up in ways that cannot be put into words, and they don’t have to be earth-shattering. Sometimes the best moments are when we hear the still, small voice of God.

Mother Teresa said, “We need to find God, and [God] cannot be found in noise and restlessness. . . . The more we receive in silent prayer, the more we can give in our active life. We need silence to touch souls” (A Gift for God, 68–69). In order to do that, we must carve a time, space, and frame of mind, free of distraction, to nurture our spirituality.

Creating space and place for spirituality

You can cultivate a spiritual time for yourself in various ways: meditation, reading, listening to music, making a meal, creating art, and pursuing quiet. Years ago, I believed that a prayer time had to be done with certain requirements, such as a thirty-minute Bible study. Now, I’m not so rigid. I have a basket in my living room filled with an assortment of items: lavender lotion, candles, four or five books (some are devotionals and some are not), iPod and headphones, a notepad where I jot down things I’m thankful for, and colorful pencils. Some days, I read one verse and meditate on it as I watch the snow hang from the tree in my front yard. Other days I read from all five books and my Bible as well. I don’t beat myself up if I miss a day of reading my Bible. Sometimes I don’t even make it to my “quiet spot.” Instead, I lie in bed for twenty to thirty minutes in a half-awake, half-asleep state and pray for everyone I can think of. And every day, I talk to God all day long. Teresa of Avila said, “The life of prayer is just the love of God and liking to be with him."

ARTICLE: Preparing the Way: Practices for Cultivating Faith in the Home

Thu, 09 May 2013 07:32:00 GMT

By Mary Jane Pierce Norton

Meals in our home begin with this question, “Whose turn is it?” The privilege of offering the prayer before each meal rotates from one family member to another. This tradition in our home has allowed us to learn three things:

Everyone takes a turn. Children join the rotation as soon as they are old enough (generally, age two or three). It’s a family practice, and all are part of the family.
All are equally equipped to pray. “God is great, God is good” is just as effective a way to give thanks as is someone’s own composed prayer.
Our home is a place for forming faith.

In talking about ways we cultivate faith in the home, we aren’t talking about practices that are difficult or complicated or require a theological degree. We are talking about being willing to give time to one another, to admit to and witness by our words and actions to God’s place in our lives, and to be accountable together for those words and actions.

So, why is faith in the home important? One of the most compelling reasons comes from our Scripture. Take out your Bible and read Deuteronomy 6:6-9. We see first the commandment to love God. Then we read this instruction: “Recite them to your children. Talk about them when you are sitting around your house and when you are out and about, when you are lying down and when you are getting up” (Deuteronomy 6:7 CEB) We are to love God, and we are to talk about God’s love.

A family is our first community and the most basic way in which God gathers and forms us. The early church expressed this truth by calling the Christian family a domestic church or church of the home (Familiaris Consortio, p. 70). When Pope Paul VI used this term, he was reaching back to ancient roots. Marjorie Thompson in her book, Family: The Forming Center (Upper Room Books), reminds us that Jewish tradition and practice often has as central to celebrations and worship the family table. She says, “As Christians affirmed their spiritual bond in Christ, blood ties of family and clan were relativized, but homes remained a focal gathering point for prayer and worship” (p. 26).

How can church leaders help families nurture the faith of all ages in their homes? While there may be more, here are four basic ways families grow in faith together. Congregations can support families by offering support for the following practices:

Talking Together as a Family about Faith

In the home, discuss what you think about God, Jesus, and the church. Talk about daily decisions and how faith influences the decision around ways time is spent, ways money is spent, ways attitudes and actions are encouraged. Take time daily (even a minute or two works!) to connect as a family. Listen to one another’s concerns and joys. Keep your language simple. Questions might include: “Where did you experience God’s blessings today?” “What happened today that made you want to thank God?” or “What worries did you have today that you would like to talk about in our prayers.”

Congregations can support this practice by offering weekly “conversation starters” in the bulletin, by email, or in the church newsletter. An example is, “This week, continue the discussion at home asking one another, ‘What did you do today that helped someone know you love God?’”

Study and Devotions in the Home

Life is busy. It’s hard to take time for something that feels a bit more formal than a conversation. However, reading the Bible together, singing a hymn together, and listening together to the devotion from “The Upper Room Daily Devotional Guide” provides another chance to reflect on how faith guides our daily life. Telling stories of persons of faith from the Bible or from your life is another way to structure devotional time. And often we forget the power of simply seeing another family member engaged in reading the Bible, in singing hymns or songs of faith, or in study. We witness through those actions to the importance of faith.

Congregations can support this practice by providing devotional guides that families can take home to use, giving hymnals or worship music CDs to families when they join the church, or supporting Bible storytelling in the home by providing short bios or stories of men and women of the Bible in the church newsletter.

Faith Rituals in the Home

View the home as a center for faith formation. If someone walked into our homes today, what would they see that helped them know we were Christians? Would they see a Bible, a cross, a hymnal, a cross-stitched verse of scripture? We create an atmosphere of faith in what we place in our surroundings. We also create an atmosphere of faith through our daily rituals. These include prayer at meals, prayer at bedtime, offering words of blessing to one another as we leave the home and return home. We create an atmosphere for faith by observing the seasons of the Christian year in the home.

Congregations can support this practice by providing blessings that can be used for important life milestones, such as the first day of school, the loss of a tooth, receiving a driver’s license, or starting a new job. Offering resources for each of the seasons for home devotions is helpful to families. Family devotions for each season can be found at www.gbod.org/minister-to-people/families. Compiling and distributing prayers written by church members to be used in the home also provides support.

Service to Others

We are called to nurture faith by those actions that connect us individually, as families, and as communities of faith to God—prayer, worship, Bible study, Holy Communion, fasting, and Christian conversations. We are also called into actions that address the needs of others beyond ourselves. In both our homes and our congregations, this begins by becoming generous givers of our time and our resources. How might this work? In prayer together the family remembers a neighbor who has lost a loved one. The family then sends a card, makes a visit, takes a meal to that neighbor. In conversation together, the family talks about a food drive being held at the church. They go shopping for food items and take them to the church. In observance of Lent, the family joins with others in their church by collecting coins, then sending them in support of a mission project determined by the church. Remember it’s not the size of the project, but the giving of time and of self to make a difference.

Congregations can support this practice by offering service opportunities appropriate for children as well as youth and adults, by supplying ways to give when a disaster occurs; by sponsoring food drives, toy drives, clothing drives; by linking homebound individuals with families willing to visit.

It’s time for congregational leaders—clergy and lay—to acknowledge that families are one of the most significant contexts of Christian discipleship. Family relationships have the potential for providing profound experiential learning of Christian virtues, such as love, patience, kindness, justice, and forgiveness, repentance, and reconciliation. It is well worth our time, energy, and resources to equip those in our congregations to take full advantage of this rich environment for faith and growth as disciples of Jesus Christ.

ARTICLE: Distilling Stillness

Wed, 08 May 2013 19:35:00 GMT

By Kirk Byron Jones

Why Stillness Makes Me Weep

I am used to it now: crying during my morning times of stillness. It doesn't happen all the time; when it does I just let the tears come. Why do I cry?

Sometimes, I cry at the point of having touched a moment of burdenless ness. There are spaces and places in stillness where I feel as light as a feather. All burdens, worries, and cares are lifted, at least temporarily, and it's if I can just float away if I choose to do so. It is a moment of being fully relieved of all I've been carrying. I cry for the relief I am feeling, and I think, in part for the realization that I had been carrying all I had been carrying. Sometimes we don't know how much we are bearing until we drop the heavy load. Considering the weight for the first time is enough to make me cry sometimes.

Sometimes I cry from a sense of having bumped into myself, my truest deepest self, free and unmasked. The roles we fill in life can camouflage, and sometimes compromise, who we are at our essence. It is possible to be so busy trying to be so many things to so many people, that we lose a sense of who we are without reference to others and their expectations. In stillness, as all others and all expectations are gathered together for a time in a merciful waiting area outside my consciousness, someone who I may not recognize at first glance, appears. The someone turns out to be me: the me who is me unadorned by all. When I feel a sense of my deepest self, free from all expectations, dependencies, and false identities, I cry. This me feels whole from the inside out. He does not exist for acceptance, he exists from acceptance. He has no need whatsoever to overdo and overreach in order to fit in, because he has been outfitted from within, in a beautiful and comfortable robe of unconditional love.

Coming into mysterious contact with the source of such love is another reason for my crying. I have come to believe in a God of lavish love, grace, and mercy. I know that this love is real because in some moments of stillness majesty, I feel love all over me. When the love is all over me, I am...I am in heaven...and I cry. Feeling God's love--and listening to Ella Fitzgerald sing and Louis Armstrong play--are the best proofs I have for the existence of God. Blessing on blessing, there are moments when I sense where the love is coming from: A Presence Whose grace is as relentless as the world can sometimes be heartless. This Presence comforts and empowers me afresh with one of my best truths of all: Amid all the worrying and wounding, there is set free in the world a Spirit of Relentless Healing that will not be stopped, no matter what.

So, in those moments of feeling fully released of all burdens, or feeling like I have come into the company of myself, or feeling filled to overflowing with God's love, l cry. And there is a rainbow amid the tears. Thus, many more days than not, I take what St. John of The Cross referred to as “the exquisite risk”: the risk of surrendering our deepest heartfelt space to the sway of a Spirit, most holy, chancing that the sightings will be worth the surrender. Mark Nepo offers more helpful light on the best risk of all:

The exquisite risk is a doorway, then, that lets us experience the extraordinary in the ordinary. It is always near. Truth opens it. Love opens it. Humility opens it. And if stubborn, pain will intensify to open it. Sadness can open it, if felt to its center. Silence and time open it, if we enter them and don’t just watch them.

The Secret Sensational Power of Stillness

"Be still and know that I am God." —Psalm 46:10

Silencing our mental chatter is arguably the most important practice of all when it comes to creating, managing, and sustaining a fulfilling life. Here's why. When we are thinking about this and that, we are living a small, albeit splendid, dimension of ourselves. No matter how meaningful and vital our rational thinking is, it’s never all we are.

Think of your mental self as being the tip of a majestic iceberg. Stay with the iceberg image. Though its tip is what is seen, its larger mass lies unseen, submerged under water. Moreover, the vast ocean surrounding its mass is yet another portion of its expansive reality. Similarly, your conscious mind is the tip of your total being. Your greater submerged mass is commonly referred to as the subconscious mind, the place where hidden knowledge is stored. But there is even more to us. The water surrounding our conscious and subconscious minds is God's Mind: Limitless Creative Wisdom flowing playful and free, far beyond what the eyes can ever see or the rational mind alone can ever perceive. Maybe this is why Jesus says in John 4:14, "But the water I will give will become in you a fountain of water springing up into everlasting life." When we limit ourselves to just our thinking, our mental chatter, we are missing out on the dynamism and wisdom of our deeper and wider sacred dimensions. How do we explore these amazing, yet unsung and unseen, dimensions? We explore them through stillness and silence. Quiet the mind through silent prayer, meditation, or just being still and empty in the moment, and all God's enchanting universe opens wide and wonderful for holy adventure.

What David said about being still is truer than most of us ever allow ourselves to know. But, should we choose to, we can know, and marvel and revel daily in such unspeakable knowing. Stillness is no joke, or just maybe the biggest reason of all, to laugh and leap for joy!

VIDEO: John Wesley and Christian Orthodoxy

Wed, 08 May 2013 16:20:00 GMT

By Laurence Wood

Dr. Laurence Wood discusses whether or not orthodoxy was important to John Wesley and what this consisted of for him.

Source: Seedbed @ Asbury Theological Seminary

VIDEO: Mary Magdalene (Converge Episode 3)

Wed, 08 May 2013 02:43:00 GMT

By Shane Raynor

Was Mary Magdalene really a prostitute or does she owe her bad reputation to a 6th century Pope? Was she the first apostle? Jessica Kelley, Curtis Zackery, and Eric Van Meter join Shane Raynor to discuss these questions and more.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

ARTICLE: Loss and Change in Rural America

Tue, 07 May 2013 14:25:00 GMT

By Alex Joyner

Fluttering in the Wind

Mary Lucier wants you to feel life on the Great Plains. In her mixed-media art installation entitled Plains of Sweet Regret, she uses five screens in a darkened room to present video fragments of things like rodeo cowboys and farmers. When I visited the exhibit in a Fort Worth museum a few years ago, however, it was not the people that struck me. It was the lack of them. The most haunting image in the 18-minute video loop is of a weather-worn book with pages fluttering in the wind. At that moment, the screens are synchronized so that you feel you are standing in the abandoned North Dakota schoolhouse where it was filmed. It’s clear that the “sweet regret” in the title is for all that has been lost.

These are interesting times on the Great Plains and in many other parts of rural America. US Census figures show that the United States continues to grow, adding 27.3 million people from 2000 to 2010, a growth rate of 9.7 percent. But that growth is not spread evenly around the country. In fact, 46 percent of rural counties lost population in the same decade. According to the Census report, “The counties that lost population were mostly regionally clustered and mirrored decades of population loss for those areas; for example, many Appalachian counties in eastern Kentucky and West Virginia; many Great Plains counties in the Dakotas, Kansas, Nebraska, and Texas; and a group of counties in and around the Mississippi Delta saw population declines.”

What is happening in areas that face dramatic population losses? What are the challenges and even opportunities that these conditions pose? And how do churches proclaim a message of hope when so many of our notions of success are built on the value of growth?

Boom and Rust

If you talk to Joel Kotkin of the Praxis Strategy Group and Kevin Mulligan of Texas Tech University, you will get an entirely different view of the prospects of the Great Plains. Kotkin and Mulligan released a report on the future of the region hailing its revival, stating, “Our research shows that the Great Plains, far from dying, is in the midst of a historic recovery.” The researchers point to growth in many economic sectors, most especially in energy production. New (and controversial) methods for extracting natural gas have fueled an energy boom in areas like western North Dakota and Texas.

The new boom has given the Great Plains the lowest unemployment of any region in the country. It has also attracted young people back after generations of out-migration. Cities in the region such as Omaha, Oklahoma City, Sioux Falls, Lubbock, and Dallas/Fort Worth are drawing many new residents through domestic migration.

So what explains the discrepancy in perspective? Even Kotkin and Mulligan note that there is a lot of rust among the boom. “Large areas have been left behind—rural small towns, deserted mining settlements, Native American reservations—and continue to suffer widespread poverty, low wages and, in many cases, demographic decline.” In fact, more than one in three US counties had more deaths than births in 2012. In those counties, there are far more abandoned buildings than new big-box stores.

Immigrant Impact

In cities large and small, the presence or absence of immigrants from other countries makes a difference, too. Some large metropolitan areas like Detroit and St. Louis would have had a net loss of population last year if it weren’t for new immigrants. As reported by Yahoo! News, demographer Randy Capps says that rural areas feel the impact even more. Immigrants include many risk-takers who are willing to move into areas that are in decline. Michigan governor Rick Snyder says, “Immigrants are innovators, entrepreneurs,” according to an Associated Press report. “They’re making things happen.”

Snyder is ready to hang out the welcome sign for foreign-born immigrants. “They create jobs,” he says. A Washington Times article noted that immigration may be particularly attractive to leaders in the Midwest and Northeast since young adults in those regions have been migrating to growing job markets in the South and West. In my own declining community, specialty stores stocking Latin American and Haitian foods have been popping up in old general stores. Even without growth, there is change.

Adjustment and Adaptation

The development of the Great Plains has been “the largest, longestrunning agricultural and environmental miscalculation in American history.” This dramatic statement by Frank J. Popper and Deborah Popper, two New Jersey academics, has attracted a lot of attention in the region, especially since the Poppers also suggested two decades ago that depopulation would lead to the establishment of a huge “Buffalo Commons.” They envisioned a new national park covering large swathes of the Plains, returning the land to its natural state with buffalo roaming freely through the area.

The Buffalo Commons has not materialized (though there are many more buffalo these days). Agriculture still reigns supreme in the region, with Kansas, Nebraska, South Dakota, and Montana adding 7.2 million acres to production of corn, soybean, and wheat since 1950, according to a 2007 USA Today article. Despite the population decline in many of the producing counties, this does not mean there hasn’t been innovation in land use.

Run by the federal government, the Conservation Reserve Program took 36 million acres of farmland out of production in 2006 and converted it into grass, trees, and other habitat for wildlife. Other groups are at work to create a huge bison reserve. Duane Lammers is a consultant for bison management programs. Quoted in the same USA Today article, Lammers is encouraging the marketing of buffalo by “getting people to use all the parts of the buffalo in products.” The growth of Internet availability has also made it possible for people to create a hybrid lifestyle that combines life on the land with work on the Web.

Small Towns and Small Churches

Churches in rural areas facing population decline have their own adaptation challenges. Congregations, like communities, hear a cultural message that tells them, “If you’re not growing, you’re dying.” This can lead to a sense of failure and loss. Rural congregations are “dealing with grief issues,” according to John Young, director of the Rural Ministry Program at Queen’s Theological College in Kingston, Ontario.

An article on the Sustaining Pastoral Excellence website quotes Young on the mindset of these churches: “They say, ‘We don’t have the numbers that we used to have. We’re older. We don’t have as many young people.’ Churches wonder, ‘Are we going to be able to keep going? Will the congregation be able to sustain itself financially, and will it continue to be a force in the local community?’ ”

Churches are adapting, however. Quoted in the same article, the Reverend Jack Gray, pastor of Sully Christian Reformed Church in Sully, Iowa, says he has pulled together with other pastors in similar settings to form a peer group looking at ways to revitalize their ministries. “The rural church needs a sense of purpose and accomplishment to keep going and keep improving,” according to Gray. While they may not be growing numerically, these congregations can thrive by serving their neighbors and supporting mission opportunities. These congregations can also support young people, offering them leadership opportunities that will prepare them for service in the larger church.

When the prophet Jeremiah sent a message to the exiles who had been carried off to Babylon, he told them to “promote the welfare of the city where I have sent you into exile. Pray to the LORD for it, because your future depends on its welfare” (Jeremiah 29:7). The church is at its most faithful when it sees and responds to the community in which it finds itself. An incarnational ministry shares the struggles of the people and offers the gospel message that God often does the greatest work from the margins.

Be sure to check out FaithLink, a weekly downloadable discussion guide for classes and small groups. FaithLink motivates Christians to consider their personal views on important contemporary issues, and it also encourages them to act on their beliefs.

ARTICLE: Call No One Profane (Acts 11:1-18)

Mon, 06 May 2013 10:30:00 GMT

By Douglas E. Wingeier

In Acts 10–11, Luke introduces Cornelius as a pious Gentile centurion who had a vision from God telling him to send for Peter who could offer a message that would save him and his whole household.

Peter was also having a vision. A large sheet full of all kinds of creatures, reptiles, and birds was lowered from heaven. A voice said, “Eat”; but Peter said to the Lord that he had never eaten anything that was “profane or unclean.” The voice persisted, “What God has made clean, you must not call profane” (Acts 10:14-16). As Peter puzzled over this vision, Cornelius’s messengers arrived. Peter went to see Cornelius and his family and close friends. Peter related to Cornelius that, while Jewish law forbade him from associating with Gentiles, he had just received a new insight from God that such distinctions were no longer valid (10:28).

Peter was here exaggerating a bit. Jewish law did not prohibit all interaction with Gentiles; and, on a practical level, Galilee was essentially Gentile territory. As Jews had been exiled and fled persecution throughout the Greco-Roman world, no doubt they had extensive contact with Gentiles. But the point was still dramatic—a new day was dawning in which Jews and Gentiles would become one in a common faith and mission!

Preach an Inclusive Gospel

Peter then shared the good news with all who were gathered: God shows no partiality but accepts anyone in any place who honors God and does what is right. God sent Jesus to proclaim reconciliation to a limited audience—the people of Israel—but now, through Peter, God is saying that all who believe in Jesus can be forgiven (10:34-43). While Peter was speaking, the Holy Spirit fell on those who heard the word, and they began uttering ecstatic speech. This astounded the circumcised (Jewish) believers who had accompanied Peter. Peter concluded that they could no longer refuse to baptize Gentiles, since they could receive the gift of the Holy Spirit just as the apostles had at Pentecost.

Peter did an unheard of thing! He socialized with “unclean” or “profane” people (Gentiles). He ate with them. He baptized them in the name of Christ! The “circumcised believers” in Jerusalem (who had given sanctions for other Gentile contact; see 8:14) questioned Peter: Why did you do this? Peter explained and then reminded them of the promise that Jesus would baptize with the Holy Spirit (see Luke 3:16). Peter concluded that God had given to Gentiles the repentance that leads to life (11:18). The early church ultimately concluded (at the Council of Jerusalem, Acts 15) that Gentiles did not need to be circumcised as Jews to become Christian, even though they needed to observe the moral laws.

The irony of this story is that today Christianity is a Gentile religion. The excluded minority has become a dominant majority. And the tragedy is that we Christians often discriminate not only against Jews but also against many others who do not fit our understanding of who is acceptable. Christians often ignore this story’s message that all whom God has created are acceptable to God; all are eligible to receive God’s grace and to be embraced as God’s children.

Think About It

As a faithful Jew Peter assumed he should not associate with people considered “unclean,” “impure,” or “uncircumcised.”

How do we as Christians sometimes avoid or reject people who do not fit our understanding of who is faithful or acceptable?
What insight does this story give us?
What groups do we exclude? How do we rationalize this?
Who are the Peters of our day through whom God may be calling us to become more accepting?

BLOG: Tending Our Spiritual Gardens

Fri, 03 May 2013 13:46:00 GMT

By Andrea Murdock

Spring is in the air! Finally, after what felt like an extended winter in much of the country, temperatures are warming up, ground is thawing, and trees are budding. This means that it is time to get out your gardening gloves. Tending a garden requires a lot of planning and even more follow-though. But the rewards you will reap are almost always worth it.

Consider three of the main types of gardens: the vegetable garden, the fl ower garden, and the rock garden. Each of these gardens represents a different way to use the ground for good. Vegetable gardens require strong soil, and their purpose is to produce food for physical nourishment. Flower gardens use a more delicate soil, and the plants in a flower garden usually require more tending than the sturdier vegetable plants. The flowers and other plants in these gardens work together to create a place of beauty as well as to enhance the existing beauty of the world around them. Rock gardens don’t need a particular type of soil. They are a planned space meant to de-clutter the landscape and to offer walking paths and places to rest. Their purpose is to invoke relaxation and clarity of mind.

How Does Your Garden Grow?

Gardening means different things to different people. For some, it’s a way of life. Growing and harvesting not only puts food on the table but also provides income and participation in the global economy. For others, gardening is a hobby.

These gardeners may believe strongly in local, organic produce. Or maybe they find no greater joy than sitting outside among blooming plants after a long day inside a busy office. Still others prefer the rock garden, a quiet place to rest and reflect, usually in the midst of a busy city. These different approaches to gardens and gardening mirror the different approaches that Christians take to tending their spirits and growing in relationship with God. Some feel closest to God when working hard, getting their hands dirty in service to God and others. Other Christians connect with God through the beauty of the natural world God created or the beauty they see in others. And still others grow in their relationship with God through quiet time spent in prayer and solitude.

Tending the Soul

We encounter examples of planting, gardening, and tending the earth throughout Scripture. Growing and harvesting crops was a fact of life in the agrarian cultures during Bible times. Jesus used gardening and farming as points of reference in his parables to explain the kingdom of God. But even today we can learn from these agricultural metaphors. Our spirits still depend on a deeprooted faith, the nurturing power of love, and the ability to produce fruit. In John 15:5 Jesus says: “I am the vine; you are the branches. If you remain in me and I in you, then you will produce much fruit. Without me, you can’t do anything.”

Youth need to understand the importance of tending their soul and nurturing their relationship with God. It’s also important for them to realize that there is no one correct way to do this. A young person who isn’t capable of spending an hour in silent prayer may feel extremely close to God while getting his or her hands dirty in service to others. And while one young person might fi nd God in the midst of loud praise music, another might experience God through a peaceful walk in the park. Much as there are different types of gardens, spiritual growth and nurture is different for different Christians—but all need to be tended.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

VIDEO: Prototype

Wed, 01 May 2013 21:47:00 GMT

By Jonathan Martin

"Jonathan presents riveting truth about our identity in Christ in a way that honestly grapples with the intrinsic tensions and mind-boggling implications of the gospel. And he does it while maintaining a sensitive tone in a conversational atmosphere."
—Steven Furtick, pastor of Elevation Church (from the Forward)

“I cannot recommend this book highly enough.” —Stanley Hauerwas, Gilbert T. Rowe Professor of Theological Ethics, Duke University; named “America’s best theologian” by Time magazine

“Jonathan Martin brings a fresh, clear, honest, unbiased approach to ministry that propels you to a new dimension! He has the ability to take all that he has retained in his few years and give us Kingdom food for life. His teachings have encouraged me.” —John P. Kee, Pastor and gospel artist

“Every page showed me new and fresh perspectives on the love of the Father, the person of Jesus, and the world of the Spirit. When I turned the last page, I knew I loved Christ more than when I started.” —Clayton King, president, Crossroads Ministries; teaching pastor, NewSpring Church

Watch the book trailer, download and read the first chapter Identity, or purchase the book.

ARTICLE: Let's Not Overlook the Ascension

Wed, 01 May 2013 18:00:00 GMT

By Josh Tinley

Thursday May 9 is the Feast of the Ascension, at least in the West. (Eastern Orthodox Christians will celebrate it on June 13). It is the fortieth day after Easter and the day on which, according to the opening verses of Acts of the Apostles, Jesus ascended into heaven.

Luke, the author of Acts, mentions the Ascension briefly at the end of his Gospel. Other than that, the only mention of the event comes from the longer ending of the Gospel of Mark, Mark 16:19, though 1 Timothy 3:16 mentions that Jesus was “taken up in glory” and Ephesians 4:10 says that Jesus “climbed up above all the heavens.”

Though the New Testament writers don’t devote a lot of words to explaining the details and significance of Jesus’ ascent, the Ascension would become an essential part of Christian doctrine. Both the Apostles’ and Nicene Creeds include a statement about the Ascension. The church was celebrating the Feast of the Ascension as early as the fifth century, if not earlier. The Roman Catholic Church lists the Feast of the Ascension as a solemnity, or principal holy day. Some Catholic dioceses observe the Ascension—the fortieth day after Easter—as a holy day of obligation (a day on which faithful Catholics are required to participate in mass).

Protestants tend to pay less attention to the liturgical calendar than our Catholic and Orthodox brothers and sisters. This is especially true in the case of the Ascension. The Revised Common Lectionary (RCL) offers Scripture readings for Ascension Thursday, but relatively few of Protestant churches whom the RCL serves put these readings to use. There are a handful of Lutheran, United Methodist, and other mainline Protestant congregations that have Ascension Day services, but these churches are the exception, not the rule.

While Ascension Day services are uncommon, many Protestant churches remember the event on the following Sunday, which is either the Seventh Sunday of Easter or Ascension Sunday. Still, in my lifetime of Protestantism, I can’t remember the Ascension every being a point of emphasis. In nearly a decade of teaching Sunday school and editing curriculum for a major Protestant publishing house, I don’t recall ever working on a lesson devoted solely to the Ascension. Jesus’ trial, execution, and resurrection, on the other hand have been the topics of many lessons. So have Jesus’ birth and baptism. So has Pentecost. The Ascension, on the other hand, doesn’t come up very often.

Theologian and New Testament scholar N.T. Wright makes the case in his popular 2008 book Surprised by Hope that the Ascension is “a central and vital feature” of Christian belief. It’s not something we should treat as a “strange added extra.”

Our reluctance to embrace the Ascension may have something to do with how the event has been portrayed in western art. Many paintings of the Ascension, such as those by Rembrandt and Garofalo, show Jesus literally ascending to a realm in the clouds. Such pictures made sense to Christians who subscribed to Ptolemy’s geocentric model of the cosmos in which heaven was literally above us, the outermost of several concentric spheres. Were one to go straight up, one would eventually arrive in God’s celestial realm. Such an understanding of creation is responsible for us referring to Jesus’ return to God’s heavenly realm as the “Ascension,” meaning the act of ascending or going up.

A more recent depiction of the Ascension with a similar cosmology is the popular phone app "Jesus Jump," in which the risen Christ bounces from cloud to cloud on his way to heaven. The game ends when Jesus misses a cloud and falls back to earth, with really complicated things theologically. (The markers of Jesus Jump don't really approach the Ascension with the same reverence that Rembrandt and Garofalo did.)

Those with a contemporary, scientific understanding of the atmosphere and the cosmos know that it would take Jesus several billion years, traveling at the speed of light to reach the edge of the known universe and enter a transcendent realm beyond. It would take him another several billion years to return.

Perhaps because of our knowledge of the size of the universe and the laws that govern it, we think of the Ascension as more of a disapparition. He couldn’t stick around on earth forever, so one day he said good-bye to his disciples and disappeared. Or we flirt with Gnosticism, assuming that Jesus somehow dematerialized and traveled to heaven like some sort of disembodied soul.

Maybe we just don’t have the language to explain what happened on the fortieth day after the first Easter. But even as we struggle to describe the Ascension, we cannot dismiss it. Jesus’ ascent is important for a couple reasons:

First, it makes clear the difference between Resurrection and resuscitation. Scripture includes a handful of examples of people returning to life. God, working through Elijah, brings back to life the son of the widow of Zarephath; Jesus resuscitates his friend Lazarus and the young daughter of a man named Jairus; the Apostle Paul restores the life of Eutychus, a boy who falls out of a window and to his death during one of Paul’s long-winded sermons.

All of these people were dead and came back to life, but all would die again. Jesus was different. While Lazarus’s resuscitated body was the same body he’d had before he died, Jesus’ resurrected body was perfect and imperishable. And while Lazarus’s body would eventually end up back in the tomb, Jesus’ body would end up in heaven.

Second, Jesus ascended to heaven in his resurrected body. He did not travel there as a disembodied spirit. The Gospels tell us that the resurrected Jesus broke bread (Luke 24:28-32), ate fish (Luke 24:38-43), allowed his disciple Thomas to touch his wounds (John 20:26-28), and cooked breakfast (John 21:1-14). He had flesh; he could touch and be touched; he could interact with people and objects in tangible ways. Yet his body was eternal.

Paul refers to the risen Christ as "the first crop of the harvest of those who have died" (1 Corinthians 15:20). We are the remaining crop, and we can look forward to a resurrection body like Jesus': an imperishable, yet physical, body. We can look forward to an embodied eternity, not merely a spiritual one.

The Ascension helps Christians better understand our eschatology (beliefs about the end times or the fulfillment and culmination of all things). It reminds us that we don’t look forward to a day when our spirits float away from our body and eventually wind up in heaven. Rather, we look forward to a day when heaven and earth are made new and we walk with Jesus, and one another, in perfected bodies.

Through his resurrection, Jesus demonstrated that death doesn’t have the final say and that God is more powerful than human mortality. Through his ascension, Jesus showed us that the resurrected body, while human, isn’t bound by the limitations of humanity. Jesus didn’t just return to life. He continues to live. For that reason we have hope that we will continue to live as well.

Immediately before his ascent Jesus told his followers that the Holy Spirit would come upon them and give them power and that they would be his witnesses “to the end of the earth” (Acts 1:8). Still today, we are witnesses of the ascended Christ. We are called to give people hope for an embodied eternity by being the embodied presence of Christ in the world right now. Through our words, our presence, and our compassion we can give people a glimpse of the future that Christ has in store for us.

You may not have a feast on Ascension Day, and there’s a good chance that your church won’t have a special service planned. And that’s OK. But in the coming days—perhaps during private devotional time on Thursday, as a prelude to a Bible study or Sunday school lesson, or as part of worship on Sunday—take time to reflect (and to encourage others to reflect) on the Ascension and its importance in the Christian story.

Josh Tinley is a curriculum editor for Abingdon Press and the author of Kneeling in the End Zone: Spiritual Lessons From the World of Sports.

Connect with Josh: Google+ | Twitter | Facebook | Blog

ARTICLE: Letting Go of Pain, Holding On to Faith

Wed, 01 May 2013 13:25:00 GMT

By L. Lawrence Brandon

I want to invite you on a journey of faith, one that reveals the love of God and how He can help you overcome private pain. What is private pain? It is severe emotional and mental distress that, for one reason or another, you keep to yourself. Many things in life can cause private pain. We all experience it at one time or another, especially when we lose someone or something that’s very important to us.

Of course, losses happen for a variety of reasons. It could be that someone close to you has passed away. Maybe you’ve gone through a painful divorce and have been separated from your children. Perhaps you’ve lost your job or business. The list goes on and on.

Private pain from suffering a loss leads to experiencing grief, which often results in going through a common psychological process called the grief cycle. During this process, you go through different stages of mourning until you come through on the other side. It’s important for you to understand how this process works, so you can fully release your pain and keep moving forward with your life.

It’s also essential for you to understand how, especially when you’re hurting, you can still trust God and have hope for the future. Something happens to us psychologically when we love God, yet we are hit with hardships and trials we can’t make sense of or have long-term needs that go unfulfilled. We ask ourselves why we have to go through these things at all. Why does God allow them?

I encourage you: No matter what it takes, hold on to your faith in God. Moving out of faith can be a subtle process. Staying in faith is a vital part of releasing your pain, coming all the way through the grief process, and fulfilling your God-given destiny. Now, if by chance you’re not certain you’ve received Jesus Christ as your personal Savior, then it’s vital for you to receive Him so you can be fully restored. Jesus cares for you more than you know.

We all have issues. We have all been challenged, yet we’re all different. Everyone has his or her own fingerprints, even identical twins. But private pain is like a bullet. It has no gender, ethnic group, or race. Pain doesn’t discriminate. It doesn’t matter if you’re wealthy or poor, young or old, male or female. Pain is pain. So we must remember: though each of us experiences and handles private pain in different ways, we must all come through the grief process.

If you feel trapped and isolated in your pain, then let me encourage you. You’re not alone. There is hope and help for you.

Exposing Private Pain: The Light Shines in Darkness

...as I pondered what had happened to my son, I became angry . . . first of all, with God. I said to the Lord, “Now, how can I serve You and minister to so many people, and have something like this happen to me? This was my son. I’ve been ministering Your Word and pushing people to their next level; helping their children and prophesying into their lives. I’ve been pouring out my heart for ministry, and my son, my flesh and blood, my namesake, Larry Lawrence Brandon, III, has been ripped out of my life.”

I had to admit: Not only was I angry at God, I was livid with anyone who had had anything at all to do with my son’s untimely death. I even had thoughts of avenging his death.

I thank God for His tender mercies and for the light of Jesus in my soul. As I continued to cry out before Him, He spoke to my spirit. A scripture passage came to my heart . . . Psalm 61:1-4, which is on the first page of this chapter. As I remembered these words, God strengthened me:

O God, listen to my cry! Hear my prayer!
From the ends of the earth, I cry to you for help when my
heart is overwhelmed.
Lead me to the towering rock of safety, for you are my safe
refuge,
a fortress where my enemies cannot reach me.
Let me live forever in your sanctuary, safe beneath the shelter
of your wings!

The Lord is a refuge of hope, strength, and peace in our time of need. He is a “safe place” for us to hide when we’re broken and at the end of ourselves. Have you experienced His tender, healing touch in your darkest hour? I certainly hope so. Nothing in this world can compare to it. When God reminds you of His Word and comforts you, it goes to the depths of your soul. It soothes your pain and gives you indescribable peace. It gives you hope when everything around you tells you that all hope is gone.

That psalm was so calming to me. Not only did it confirm the cry of my heart, it also reminded me that God understood my pain. He would keep me safe under the shelter of His wings as I walked through this painful process. That night I went home comforted by the Lord. I said, “All right, Lord. You’ve helped me all these years; You can help me through this as well.”

Faith Check

Let me close this chapter with a word of advice: When you hold on to your pain, you’re letting go of your faith in that area. I have learned this lesson well. But as you hold on to your faith in God, you let go of the pain that holds you in darkness. You have eternal treasure, the light of life, within you. Sometimes letting it shine in the dark can be very different than you think . . . but it is powerfully productive.

The American writer, Washington Irving, once said: “There is a sacredness in tears. They are not the mark of weakness, but of power. They speak more eloquently than ten thousand tongues. They are messengers of overwhelming grief . . . and unspeakable love.”1 When you cry out to the Lord, His strength is made perfect in your weakness. So don’t be afraid of the dark. And don’t try to escape your tears. They can release light and life to everyone around you.

What is your private pain? Have you been holding it in, not wanting to expose it to others? If so, why? Don’t answer too quickly. Let’s pause and bow our hearts before the Lord in prayer:

Dear Lord Jesus, we come into Your presence with thanksgiving. Thank You for giving us life and light. You are our “safe refuge” when our hearts are overwhelmed, an everpresent help in our time of need. Hide us under the shelter of Your wings and expose our private pain. Bring everything to mind that we need to let go of so the healing process can begin. We submit ourselves to You, Lord. Thank You for the treasure You have placed within us, because Your light overcomes darkness. In Your name we pray. Amen.

Now take some time to reflect, and then answer the questions as openly and honestly as you can. Write your thoughts in a journal if you’d like. Then submit your private pain to the Lord. Settle it in your heart that when God calls upon you to shine in the darkness you will trust Him and obey.

ARTICLE: When Church and Family Finances Conflict

Tue, 30 Apr 2013 13:52:00 GMT

By Bromleigh McCleneghan

In early February, my husband and I prepared to visit the Taxman, spending a lunch hour gathering W-2s and mortgage statements and all the other official documents we had spent the month of January collecting. As I filled water glasses and made quesadillas, Josh called out: “Hey! Guess what we spent on childcare last year!”

I mentally tallied the numbers. Roughly $1100 for each kid, each month from January to June. Summers off, ’cause Josh is a teacher. Fiona started kindergarten in the fall, but our town doesn’t have “full-day” until first grade; so while our childcare costs dropped then, we still shelled out around $500 a month for her. “$15,000?” I guessed.

“More. Just about 23.”

We enjoy the benefits of being a dual-income household, but the cost of childcare is steep. Some of our friends with kids under six years old save on childcare costs by having only one parent work outside the home, but they’re then living on just one income, and things are tight.

Single parents often have the worst of both worlds: one income, and, frequently, the need for paid childcare.

It’s personal, this math.

The Pressure to Give

We are not good at talking about money in the church; this is what the stewardship experts tell us. Yes, we carry the cultural weight of constant appeals to the building fund, of passed offering plates with their accompanying guilt trips. Yes, we compete with other ministries and non-profits for people’s dollars. But, Christians are instructed that giving is a spiritual discipline, an act of gratitude, and a necessity. If we want to pay the staff, if we want to fund the programs we value, if we want to pay our apportionments, we need people in the pews to pledge substantial dollars to support the life of the church.

Are you giving ten percent? Are you giving one? Every three years, the Revised Common Lectionary gifts preachers who run stewardship campaigns in the fall with texts like “the widow’s mite,” which are then used to remind us that, no matter how tight things are, it’s a blessing to give. In a popular example used in stewardship campaigns, preachers divide our incomes symbolically into 10 apples and then keep stealing bites out of the tenth, ostensibly set aside for God. “Vacation? [Bite] Bigger TV? [Bite]. Oh, I didn’t set anything aside for Christmas. God likes Christmas [Bite]. At the end of the illustration, all that is left for God is a crummy apple core.

We visited the Taxman and were asked about our charitable contributions in the past year, the category which normally includes our pledges to the church. The number we gave him was awfully small, the smallest it’s been in years. I was out of work, we were underwater on our home, our toddler got a second set of ear tubes, and then there was the aforementioned twenty-three grand on childcare.

I’ve been on both sides of church budget discussions: as a pastor concerned with the financial health and viability of congregations, and as a young adult wanting to support the church with my peers, but bearing the significant expenses that accompany the raising of a family. We need to give more than the dollar a week we remember to put in our daughter’s purse for the Sunday school offering, but we’re cutting it too close each month to commit to the prearranged EFT transfer favored by the finance committee.

Resentment toward Young Families

I have sat in those committee meetings as members bemoan the projected shortfalls, the rising costs of staff and building management, the lack of church growth. Things can get negative quickly. Young families use church as “babysitting”; they show up en masse for baptisms, but they never give. We can’t afford to pay for babysitters for people to participate in our programs. They can pay for their own babysitter.

With all due respect, as an ordained Elder, if I weren’t required to be at church meetings, but were instead a parishioner attempting to share my time and talent, I would never shell out money for a babysitter to attend a contentious, overlong committee meeting that kept me out past bedtime.

The ways the church talks about and understands ministries with families with young children is a conflicted and, often, self-defeating one, particularly in this economic moment. Parents feel guilty, but hard-pressed, as they pass the plate without contributing; older adults, single people, and those without children may resent the pervasive notion that “young families” are the ecclesiastical goose that lays the golden egg. Especially because children’s ministries are expensive to staff and run, requiring curriculum, endless supplies, space, and the commitment of multiple volunteers. In a congregation I visited this morning, the children’s choir sang two lovely pieces, directed by two different members of the staff, and then a host of parents and children vacated the sanctuary for their large and well-attended Sunday school ministry after the musical offering.

When the offering plate came around later, I passed the plate, as did the other folks in the row where I was sitting. The people who placed envelopes in the plates were in their fifties and sixties. Most of the couples in their thirties and early forties dutifully moved the plate along, as if the ushers on either end of the pew simply needed assistance getting the little wooden disc from one side to the other in a ritual gesture. (Maybe they’re giving online instead, to their credit, but that doesn’t mitigate the perception of stinginess.)

It’s a scene I see repeated all the time. And at times I want to roll my eyes at these folks learning to do church as adults, who seem not to have done the math, who seem not to realize what it costs to run a church, what it costs to pay the children’s choir directors and the Christian education person. I may not give, but at least I have the decency to feel really bad about it.

Valuing Different Gifts

But if the Church is going to get past this impasse, if the stewardship committee is going to stop banging its head against the proverbial table when giving among young families doesn’t increase in a direct relation to their increased participation, if I’m going to stop feeling guilty, we need to take seriously the notion that at different moments of our lives, we give differently. We need to take seriously the musical contribution of the children’s choir as an offering, one that the children’s music director is helping them make, and one that is equally valued in the life of the church. We need to understand that for some families, just showing up and participating in the communal sacrifice of praise is the only one they can afford to make for the church right now, and that is good enough.

Leaders in the church also need to take seriously the numbers that define people’s lives. While our finance committees are often overrun with the rhetoric of economics 101, we ought to respect the arithmetic by which many households are run. That apple example, which is so popular, and which makes me so crazy, is right when it suggests that it is easy to justify eating into our tithe. But the speaker tends to designate just one apple, just a symbolic 10 percent of earnings and income, as encompassing the cost of both housing and food. You have nine apples to spend on yourselves, it is implied; you are selfish for refusing to protect just one for the Lord God, the Source of all you have. But it’s not really fair or accurate to say that we have nine apples to spend on ourselves. According to the Bureau of Labor Statistics, the average American spends over a third of our income – 3 ½ apples! – on housing alone. The average American family spends more than 20 percent of its income on healthcare costs, and some spend up to 50 percent. Student loan repayment is another 10 percent for many households.

The structure of our economy and household economics in the U.S. has shifted dramatically over the last thirty years, and though churches are experiencing extreme stress over decreased giving, we need to pay close attention to the causes of that decrease. Many of these forces are beyond the control of individual families, and even individual congregations. Churches need to be realistic but they also need to be grace-filled and empathetic with parishioners who are more than likely already overburdened by financial stress.

We may require a shift in the understanding of our mission in serving young families, and in the way we think and talk about money and its relation to our larger economy.

Adjusting any stewardship program that relies too mightily on the infamous apple illustration would be a sufficient start, but we also need a more concerted effort on the part of pastors, preachers, and church finance and stewardship committees to narrate an honest and fulsome story about the economic realities facing the church and its members. Those in leadership need to grow in their understanding of how and why the economy has shifted over the past fifty years, and must refuse to accept the unexamined assumption that “people just aren’t faithful givers anymore.” Church finance experts are right about one thing, though: We need to be talking economics throughout the year, honestly addressing this powerful, and stress-inducing, force in congregants’ lives as a part of how we proclaim the gospel and reflect on the needs and health of our community.

Preachers, God help us, need to start learning some math.

ARTICLE: God Walks with a Sister in Faith to...

Mon, 29 Apr 2013 18:31:00 GMT

By Michele Clark Jenkins and Stephanie Perry Moore

Help Her Find Glory in Waiting

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. —Romans 5:3–5

In our microwave, instant-messaging, drivethrough, cell-phone world, one thing many of us are not great at is patience. More succinctly: we hate to wait. Yet in reality, many of us hurry up to wait. We want what we want and we want it yesterday!

When going through tribulations, we naturally want our trials to be over and done quickly. But let us learn to go through whatever is before us (the good and bad) with joy, knowing that what the enemy may have intended for evil, God can and will use for our good. Glory in the waiting, with the knowledge that, in the end, something good will come.

Practical Application

Troubles, problems, trials, suffering, misfortunes, evil—tribulations have a way of getting our full attention. But we can shout with joy knowing that what may have begun as tribulation works in us patience, especially when we can do nothing except wait on God. Out of patience comes experience. Experience? Yes, we experience the true meaning of Isaiah 40:31: “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” And once experience is gained, we then have hope . . . we have history. And that means the next time tribulation rears its head, we won’t worry because we know what God can do!

Prayer

Dear Father, I thank you that no matter what I’m faced with, I can go through it with joy and patience, with full knowledge that you’re with me. Through patience, I’m being perfected. I trust you completely, knowing that the love you have for me is shed abroad in my heart and that, no matter what comes along, I’m more than a conqueror through Christ. —Vanessa Davis Griggs

Help Her Be Anxious For Nothing

The Lord is high above all nations, and his glory above the heavens.
Who is like unto the Lord our God, who dwelleth on high,
Who humbleth himself to behold the things that are in heaven, and in the earth!
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;
That he may set him with princes, even with the princes of his people.
He maketh the barren woman to keep house,
and to be a joyful mother of children.
Praise ye the Lord. —Psalm 113:4–9

My soul, wait thou only upon God; for my
expectation is from him.
He only is my rock and my salvation: he is my
defence; I shall not be moved.
In God is my salvation and my glory: the rock
of my strength, and my refuge, is in God. —Psalm 62:5–7

When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. —Isaiah 43:2–4

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

Which of you by taking thought can add one cubit unto his stature?

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. —Matthew 6:25–33

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. —Philippians 4:6–7

I have called upon thee, for thou wilt hear me,
          O God: incline thine ear unto me, and
          hear my speech.
Shew thy marvellous lovingkindness, O thou
         that savest by thy right hand them which
         put their trust in thee from those that rise
         up against them.
Keep me as the apple of the eye, hide me under
         the shadow of thy wings. —Psalm 17:6–8

BLOG: Righteous Judgment

Mon, 29 Apr 2013 13:24:00 GMT

By Melissa Slocum

Last month two young men in Steubenville, Ohio, were convicted of raping a sixteen-year-old girl during a night of partying late last summer. The case gained national attention in part because of the role that social media played in incriminating the perpetrators and leading to further arrests. Teens who were at the party and who witnessed the sexual assault used phones to take pictures, record videos, and tweet an account of the night’s events.

The teens guilty of this crime played for the Steubenville High School Big Red football team, a program with a history of championships and a loyal following in the east Ohio town. Some in the community lashed out at the victim, blaming her for damaging the football team and its reputation. Even after the verdict was delivered, two girls were arrested for threatening the victim through social media.

More recently authorities in Torrington, Connecticut, arrested three young men, ages 17 and 18, for the sexual assault of a thirteen-year-old girl. Some classmates of the accused responded by bullying the alleged victim on Facebook and Twitter.

Many young people involved in these incidents—as perpetrators, bystanders, or outside observers—exercised poor judgment, to say the least. Two young men have been judged accordingly by the legal system. Time will tell if additional arrests, charges, or convictions follow.

God’s Judgment

Throughout Scripture we see a God of love, justice, and mercy. But, as early as the opening chapters of Genesis, we see that God is also a God of judgment.

Through Abraham and Sarah, Moses, and David, God made covenants with God’s people, Israel, promising to bless and protect them. But, as a part of these covenants, God expected the people to be faithful and obedient. God never abandoned Israel, but when they weren’t faithful, there were consequences.

As a warning against Israel’s disobedience, Moses said: “I call heaven and earth to witness against you today that you will soon utterly perish from the land that you are crossing the Jordan to occupy”; but later he reveals, “Because the LORD your God is a merciful God, he will neither abandon you nor destroy you” (Deuteronomy 4:26a, 31a, NRSV). Later in Israel’s history God spoke through prophets, warning people of the consequences of abandoning God.

In his death and resurrection, Jesus atoned for our sins and delivered us from death. Though we have forgiveness and the promise of eternal life, we do not have license to do whatever we want. God holds us accountable for all we do. While we might be fearful about being judged for our words and actions, we know that we serve a merciful God who invites us to repentance and reconciliation.

Living the Promise

Young people are still learning how to make responsible decisions, and they often learn by trial and error. Too often they find themselves in situations where their judgment is impaired by factors such as peer pressure, alcohol or drugs, or anger. They need to understand that God cares about what they do and say. The writer of Ecclesiastes put it this way, “Rejoice, young person, while you are young! . . . Follow your heart’s inclinations and whatever your eyes see, but know this: God will call you to account for all of these things” (Ecclesiastes 11:9).

The promise of God’s judgment is not meant to scare us, and we should not live in constant fear of doing something wrong. In fact, if we do not take risks in order to glorify and obey God, we will be equally judged. Our responsiblity is to constantly seek and pray for God’s wisdom precisely because we understand the promise of God’s judgment (for good or bad) and God’s call for us to live powerfully in the Holy Spirit.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Let's Make a Deal

Mon, 29 Apr 2013 12:51:00 GMT

By Richard Stearns

For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. —Mark 8:35

Have you ever watched the game show Let’s Make a Deal? This show took on new significance for the Stearns family this year as my daughter, Hannah, actually appeared as a contestant on the show. A third-year law student at the time, Hannah hoped she might win a little money to help with her tuition expenses. So she got tickets to the show, and in order to increase her chances of being chosen as a contestant, she dressed up as a law book—a torts book, to be precise. She felt a bit foolish, but it worked, and she was picked to come out of the audience to be a contestant.

Hannah did well. She ended up winning a motorbike, a laptop computer, and a couple of nice backpacks. To her parents’ great relief, she sold the motorbike to get cash to pay her bills.

Let’s Make a Deal is a great little metaphor for the choices God requires us to make. In the show contestants are brought up on the stage and offered a wide range of prizes, both good and bad. But the real essence of the show, and the thing that makes it so compelling, is the agonizing choices the contestants are forced to make. The host might first offer someone one thousand dollars in cash, with no strings attached. The contestant can quit right there and go home one thousand dollars richer. But then the fun begins; he offers a trade-in of the cash for the unknown prize that lies behind the curtain on stage. Of course, the contestant doesn’t know what lies behind the curtain. It could be a brand new Corvette; a two-week, all-expenses-paid vacation to Hawaii; or a case of dill pickles! It’s the contestant’s choice: trade what he has already won for the promise of something better, or play it safe and keep what he already has. The drama of the show is increased as winners are constantly offered opportunities to improve their prizes but always with the risk of dill pickles.

In a real way the decision to follow Christ and to lay down our lives to follow him is quite similar. Jesus was playing Let’s Make a Deal with the rich young ruler: “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me (Matt. 19:21, paraphrase). I’m offering you the great adventure of your life. I am inviting you to partner with me in my great kingdom mission. I promise you will find your deepest purpose and your greatest fulfillment in life in doing what I created you to do. All you have to do is lay down what you’ve already won, and I will replace it with treasures beyond your imagination.”

It’s that last sentence that’s the hard part—“lay down what you’ve already won.”

“Can’t I keep it all, Jesus?”

“No, my child, because no one can serve two masters—you will either hate the one and love the other, or be devoted to the one and despise the other” (Matt. 6:24, paraphrase).

What are you clinging to? There are so many things that compete with God in our lives. Perhaps a career that you have invested decades in building or maybe a business you have started. Surely it can’t be wrong to pursue a career or build a business? It could be money, wealth, and the ability to create wealth that have their hold on you, or perhaps the many things that money can buy. The more you have, the harder it is to sell everything you have and give it to Jesus. That may be why so many people give their lives to Christ when they have nothing left to lose.

You might be clinging to an unhealthy relationship or an identity you have shaped. Maybe you have an addiction you have not been able to let go of. Lots of people cling to a physical place; do you live somewhere you love that you aren’t willing to leave? Do you love your house, your friends, your comfort, and the familiarity of your life? These are not bad things unless you place them above God.

The common thread behind all of these attachments is control. We want to control our lives and our choices, and we don’t like anyone who threatens to take that away. Remember my comparison between following Jesus and enlisting in the army? When you give your life to following

Jesus, he asks you to give control to him. As one bumper sticker aptly put it: “If God is your co-pilot . . . switch seats!” Jesus wants to drive; he wants to lead; but he cannot until you “lose your life” for his sake so that he can give you the life he always meant for you to live. What are the most precious things you possess? Are you willing to offer them to Jesus?

Now here is a really important thing to understand. If you lay down all of these things in the service of Christ and his kingdom, he won’t necessarily take them away from you. He doesn’t ask us all to quit our jobs, leave our homes, and have an estate sale to liquidate all our earthly possessions. No, he only asks that we turn all of those decisions over to him. I know many followers of Christ who are serving him in powerful ways who have not been called to sell, leave, forsake, or abandon the lives they have built. But they have been called to use the lives they have built for Christ and his kingdom. Sometimes he does take the things we have laid down at his feet, but unlike the game show host on Let’s Make a Deal, he always replaces them with something better.

Adapted excerpt from Unfinished: Believing Is Just the Beginning by Richard Stearns. Available April 30, 2013, from Thomas Nelson

ARTICLE: The Power of Parents on the Path to Faith

Mon, 29 Apr 2013 07:12:00 GMT

By Kyle C. Longest

Kyle Longest is part of a research team that is conducting an extensive, ongoing investigation of the religious lives of young people. Under the primary direction of Christian Smith of the University of Notre Dame, the National Study of Youth and Religion has followed more than 2,500 adolescents from their teenage years into their early twenties. By surveying these young people at different stages of their lives, the researchers are developing a comprehensive picture of how adolescents manage and interpret religion, and the factors that shape this process as they make the transition into young adulthood.

The National Study of Youth and Religion was motivated, in part, as a way to address several misperceptions about adolescents that have been propagated by popular media and news outlets. Perhaps one of the most egregious of these myths is the idea that once children become teenagers, parents don’t matter. This seemingly widespread belief claims that eventually children stop listening to their parents and start listening to their peers, and perhaps to non-family adults, such as youth pastors, coaches, and employers. Accordingly, parents are led to believe that by the junior high years they have done all they can do to directly shape their children, and at that point the best they can do is guide their children into pro-social peer groups and organizations.

Although widespread, this myth simply is not true. When using nationally representative data, we find that parents are in fact one of, if not the, most influential factors impacting a whole host of consequential behaviors—from church attendance to marijuana use. Even when stacked up against their friends and other adults, parents continually show up as one of the central determining factors in shaping young peoples’ lives.

This pattern is never more true than with their religious lives. The primary impact comes less from what parents are saying and more from what they are doing. Parents who think religion is very important and who go to worship services very frequently are much more likely to produce teens and young adults who are highly religious. When we looked at it a slightly different way, we found that having highly religious parents was virtually a necessary condition for being a highly religious young adult. In other words, teens can’t out-religious their parents. Parents’ religiousness essentially sets a cap on how religious the child is going to be, even after that child turns into a young adult. Despite popular messages to the contrary, parents are the lynchpin in determining the religious paths teenager take into young adulthood.

Interestingly, when parents are not religious, their role can be substituted by other adults from teens’ congregations. We asked teens how many adults they felt they could turn to if they needed support and how many such adults were a part of a religious congregation they attended. As the number of those religious supportive adults increases so do the chances that teens will maintain or increase their religiousness into young adulthood. Although some of these adults may serve in official roles, such as youth pastors or clergy, other evidence from our survey suggests that most often these supportive adults are informal relationships the teen has formed with adults in their congregation. Many are extended family, grandparents being one of the most prominent, while others are simply adults in the congregation who have taken time to develop meaningful relationships with the teen. Again the key is that these adults, like parents, are not explicitly teaching or training the teen to be religious, rather they are providing a blueprint of what it means to be religious, which the teens can then follow when they become young adults.

Another way to understand the religious paths of teens is to examine those factors that do not matter. It is important to keep in mind when discussing these less important factors that they are very important to certain teens. So the proceeding discussion should not be taken to discount the value that these factors have for individual teens, but across all teens they matter less than parents and other supportive adults. I have already noted one such factor: the teen’s friends. Compared to several other factors, having more or fewer religious friends does not influence teens’ religious lives in the transition to young adulthood. Friends may matter for more immediate behaviors, but in terms of establishing long-term patterns of religiousness, their influence tends to be significantly overestimated.

The second of these less important factors may be even more surprising. Teenagers’ own attendance at religious services does not have much effect on their religious development during the transition to young adulthood. Moreover, there is some evidence attending religious services frequently without internalizing the value of religion can actually have negative consequences for teens. Although I try to avoid normative claims, I’m going make one here: if I were talking to parents who were concerned about how religious their children are, I would stress that it is much more important that the parents themselves attend religious services, than trying to force their teenage children to go. Just seeing parents attend church instills a set of values that influences religious behaviors and beliefs as a teen moves into young adulthood.

One of the more controversial factors that our study has identified as being less important in shaping teens’ religious lives is participation in a youth group. Several different analyses showed that attending a youth group more frequently does not alter the trajectory of teens’ religious paths. I would note a caveat to this claim: establishing relationships with supportive adults in the congregation is an influential factor, as discussed above. To the extent that these relationships stem from teens’ participation in youth group, then attending is important.

For most teens, however, participating in a youth group does not lead to being more religious in young adulthood. There are several potential explanations for this null effect. First, it may be that only the most religious teens attend youth group. These teens are most likely to possess and exhibit other factors that also lead to high levels of religiousness, such as having religious parents, praying frequently, and seeing religion as important. If this is true, then attending youth group would not show an independent affect. Second, many teens are attending youth groups for reasons that have nothing to do with religion. Such teens probably attend youth groups to spend time with a romantic partner or friends. One would hope that youth groups would be able to encourage these non-religious teens into a more religious path, but this does not appear to be the case. Finally, it may be that, as with attendance at religious services, such “formal” organizations do not have the power to establish long-term religiousness in teens. Although many people hope and rely on these external organizations to simply imbue teens with a particular outlook or set of behaviors, our data suggests that closer and more informal ties are more effective at fulfilling this function.

What does all of this mean for people interested and invested in shaping teens’ religious paths as they move into young adulthood? The importance of parents cannot be overstated. It is that parents understand that they are creating an environment that provides the model their teens will use when they become adults themselves. It is not enough to simply tell teens that religion is important, rather teens need to see how one leads a religious life. Many of the young adults we interviewed noted that they saw religion as something that they would return to when they settled down and started their own family. What this religious picture looks like will depend, in large part, on what they experienced in their own households as teens. Clergy and church youth leaders simply do not have the same opportunities or ability to model and create this enduring framework.

Another way that parents can help teens’ religious lives is by teaching them how to use religion. Another of the other prominent religious factors influencing a host of outcomes is developing an internalized importance of religion. Teens who say religion is very important in their daily lives and that they draw upon religious resources when making difficult decisions are the most likely to maintain or increase their religiousness into young adulthood, as well as being the least likely to engage in deviant behavior as teens and young adults. Such an internalized religion can be fostered by parents having serious discussions with their teens about how religion should apply to their daily lives, using real examples and situations that are salient to the teen. This type of dialogue is more than a catchy phrase on a wristband and needs to be continually addressed. When a teen is facing a tough situation, parents need to see that as an opportunity to explain why and how religion can help, rather than hoping that the teens have simply picked this up from weekly services or a youth group meeting.

Clearly these conversations are easier said than done, but when parents recognize and appreciate the importance they hold in shaping their teens’ lives, the more apt they will be to capitalize on that role. Doing so can lead to teens valuing the importance of religion and understanding how they can use it when facing decisions in their life, both of which substantially increase the likelihood that they will become highly religious young adults.

VIDEO: The Woman at the Well (Converge Episode 2)

Sun, 28 Apr 2013 15:16:00 GMT

By Shane Raynor

Grace Biskie, Adam Thomas, Joseph Yoo, and Clifton Stringer join Shane Raynor to discuss the account of Jesus and the Samaritan woman at the well in John 4.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

AUDIO: Hands That Sweep

Sun, 28 Apr 2013 14:49:00 GMT

By Jacob Armstrong

This series is titled “These Hands: What Are You Doing with Your Life?” God made us all uniquely. Our hands can offer things that are uniquely us. Many of us feel our hands can’t be used by God, but he will use all of who we are—our pasts included. Whatever we do with our hands, we can do it to honor God. In being faithful in the small things we can find meaning in what God has called us to do.

VIDEO: The Unforgivable Sin

Sun, 28 Apr 2013 14:08:00 GMT

By David Dorn

Jesus announces there is one unforgivable sin. What is it and how does one commit it? The people who know about it often think they've committed it, but the people who've committed it often know nothing about it. The unforgivable sin lies in rejecting the Holy Spirit moving you to accept Jesus as your Savior. But what about the people who never get a chance to accept or reject the Holy Spirit? Check out this free Bible Study on Matthew 12:31-32.

Small Group Questions

Have you ever heard of the "Unforgivable Sin" before? If so, explain what you heard.
God cannot forgive you if you don't accept the Holy Spirit moving you to accept Jesus as your Savior. Why?
The apple tree and the manchineel tree look very similar, but produce two different kinds of fruit. Explain the spiritual principle present here.
Exclusivism. Pluralism. Inclusivism. Which one of these ideas do you subscribe to?
"God doesn't look at things like humans do. Humans see only what is visible to the eyes, but the LORD sees into the heart." - 1 Samuel 16:7 What do you think this means for you?

Question of the Day

Your actions speak volumes about what you believe. What do your actions say about you? Do your actions reflect God's work in your life or do your actions scream out that you have rejected the Holy Spirit?

WEBSITE - http://preposterousproject.org/
TWITTER - http://twitter.com/#!/iampreposterous
FACEBOOK - https://www.facebook.com/preposterous

ARTICLE: The Holy Spirit Comes

Thu, 25 Apr 2013 14:17:00 GMT

By J. Ellsworth Kalas

The excerpt below is from Adult Bible Studies Spring 2013 ©Cokesbury.
Used with permission.
For the complete lesson, scroll download to view or print the pdf.

Purpose

To receive the reality of God's Spirit in our lives and in the church.

Hearing the Word

The Scripture for this lesson is printed below. The background text is Acts 2:1-36.

Acts 2:1-13

1 When Pentecost Day arrived, they were all together in one place. 2 Suddenly a sound from heaven like the howling of a fierce wind filled the entire house where they were sitting. 3 They saw what seemed to be individual flames of fire alighting on each one of them. 4 They were all filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them to speak.

5 There were pious Jews from every nation under heaven living in Jerusalem. 6 When they heard this sound, a crowd gathered. They were mystified because everyone heard them speaking in their native languages. 7 They were surprised and amazed, saying, “Look, aren’t all the people who are speaking Galileans, every one of them? 8 How then can each of us hear them speaking in our native language? 9 Parthians, Medes, and Elamites; as well as residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the regions of Libya bordering Cyrene; and visitors from Rome (both Jews and converts to Judaism), 11 Cretans and Arabs––we hear them declaring the mighty works of God in our own languages!” 12 They were all surprised and bewildered. Some asked each other, “What does this mean?” 13 Others jeered at them, saying, “They’re full of new wine!”

Key Verse: They were all filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them to speak. (Acts 2:4)

Seeing the Need

Years ago I read somewhere that the Holy Spirit is the unknown member of the Trinity. Though I cannot remember who said it, I know it is true. My decades as a pastor, preacher, and teacher have given me firsthand evidence. Most Christians can explain at least some of their beliefs about God or Jesus Christ, but only a few can define what they believe about the Holy Spirit.

It is important that we know as much as possible about all of our Christian teachings, but it is particularly important that we know about the Holy Spirit. On the last evening that Jesus spent with his disciples before his arrest and crucifixion, he spoke at length about the Holy Spirit. He explained that it was important that he go away because otherwise “the Companion [that is, the Holy Spirit] won’t come to you” and that “when the Spirit of Truth comes, he will guide you in all truth” (John 16:7, 13).

Since Jesus laid so much emphasis on the place of the Holy Spirit in our individual lives and in the community of believers, it is strange indeed that we know so little about the Spirit. If we are to receive the reality of God’s Spirit in our lives and in the church, we need to learn more about the Holy Spirit.

In what ways have you experienced the Holy Spirit?

Prayer: Help us, Father, Son, and Holy Spirit, to be your witnesses in our time and place; in Jesus' name we pray. Amen.

The entire lesson is available below as a pdf.

ARTICLE: An Ethic of Love in Marriage and Divorce

Thu, 25 Apr 2013 07:35:00 GMT

By Felicia M. George

For years now, it has been reported that Christians divorce as often as everyone else in America. In an attempt to determine the validity of this assertion, various sociologists have employed different methods. Though no reliable data exists that has the divorce rate higher for Christians than the general population, statistics show that Christians are only 8 percent less likely to divorce than religiously unaffiliated persons. What this means is that the issue of divorce is significant enough in the church that pastors should be teaching and preaching about its implications for Christian discipleship.

In this article, I want to suggest several things based on my experience as a lawyer and pastor who has counseled persons on divorce, both inside and outside the church. First, a decision to marry and divorce should be guided by our commitment to Christian discipleship, which I define here as a commitment to follow the life and teachings of Jesus. Second, most crucial to Christian discipleship is a “love ethic,” which is comprised of two aspects that are inextricably linked—love of God and neighbor, and forgiveness. Finally, the issue of divorce is complex, thus the response of Christian communities to persons who divorce should always be guided by the love ethic.

Christian Discipleship and Marriage

No motif is more constant in the Wesleyan tradition than the connection between Christian doctrine and Christian living. Therefore, it is incumbent on those who are responsible for premarriage counseling, pastoral counseling, Christian education in both singles and couples ministries, and preaching to admonish persons that marriage commitments are not only to each other but to God. This means that those contemplating marriage should be willing to comport their behavior on the path to marriage as well as on the journey of marriage in accordance with the life and teachings of Jesus. The importance of Christian discipleship for a successful and flourishing marriage cannot be overlooked. Marriage, though a beautiful creation of God, is the coming together of two different and imperfect people. Christian discipleship keeps couples accountable to God, each other, and the Christian community to which they belong. And it also provides them with spiritual support when challenges arise.

Sometimes, however, despite the best intentions and the greatest efforts, one or both spouses will ultimately seek a divorce. Pastors must then remind both spouses—if possible—that their commitment to Christian discipleship does not end because the marriage is ending. Rather, it is just as important to what can often be a difficult process, for it can ensure that their attitudes and actions are guided by Christian principles instead of raw emotions.

The Love Ethic

Thus far, I have spoken generally about the importance of a couple’s commitment to Christian discipleship for both marriage and divorce. Now I would like to suggest that crucial to Christian discipleship is the “love ethic.” The love ethic is comprised of two aspects that are inextricably linked, the meaning of which can be derived from juxtaposing Jesus’ command to love God and love our neighbor and his discussion about why Moses permitted divorce.

In Matthew 22:37-39, a lawyer asked Jesus which commandment in the law is the greatest. And Jesus responded: “You must love the Lord your God with all your heart, with all your being, and with all your mind. . . You must love your neighbor as you love yourself.” (See also Luke 10:27; Deut. 6:5). Interestingly, though Jesus is asked which is the greatest commandment, he responds that there are two on which all the law and prophets centers. I believe this reflects the notion that our love of God is intricately tied up with our love of neighbor. Consequently, our commitment to Christian discipleship hinges on our love of God, which can be expressed only by our love of neighbor. This is no less the case when going through a divorce, despite the fact that it is more difficult to adhere to this principle when experiencing the pains of divorce as opposed to the joys of getting married.

The second aspect of the love ethic—forgiveness—can be gleaned from Matthew 19:8. There we find the Pharisees testing Jesus by posing the question whether it is lawful for any man to divorce his wife for any reason. The Pharisee’s question is rooted in the debate surrounding Deuteronomy 24:1-4. The School of Shammai interpreted Deuteronomy 24 as indicating that a man could divorce his wife for the cause of unfaithfulness; the School of Hillel understood the passage to mean that a man could divorce his wife for any reason, even burning his toast. Regardless of their differences, both schools agreed that the law granted a man a right to divorce, regrettable as divorce was.

For Jesus, what seems most important is not whether Deuteronomy 24 grants the right to divorce but God's original desire for husbands and wives to be one flesh. Indeed, it appears that Jesus opposes divorce based on the Genesis principle from which he draws his application and explains that Moses permitted what was less than ideal because of people's hard hearts—i.e. their refusal to forgive made the ideal unattainable. To be able to exercise some restraint over human injustice, Moses' civil laws regulated some institutions rather than seeking to abolish them altogether. Jewish lawyers, in fact, recognized that God had allowed some behavior as a concession to human weakness. Thus, it is probably no coincidence that in Matthew, Jesus' teaching on marital commitment directly follows his teaching on forgiveness (18:21-35).

I, however, believe that Jesus’ teaching on forgiveness must be extended to both marital commitment and divorce. Divorce is the tearing apart of an intimate relationship; forgiveness is necessary to allow the parties involved to handle an already difficult situation with the love and grace of God. Forgiveness is also necessary to allow the healing process to begin for them and, oftentimes, for the faith community to which they belong.

The Love Ethic Embodied in Faith Communities

The starting point for a marriage discussion should never be an argument about what constitutes legal grounds for divorce. The reality is that Christian marriages will sometimes end in divorce. The question for ministers and the faith communities that they serve is how will they embody the love ethic exemplified in the life and ministry of Jesus? I think my experience as a legal consultant to clients seeking divorce is a model for ministers, which can be used in parish ministry.

Whenever a potential client seeks a consult for a divorce, I always ask the same questions: (1) How long have you been married?; (2) How long did you know your spouse before marrying?; (3) Did you both attend premarriage counseling and for how long?; and (4) Did you attend marriage counseling with your pastor and/or a professional marriage counselor prior to your decision to divorce?

The point of such questions is to ascertain whether the couple was properly prepared for the responsibilities of marriage and, if not, to suggest to the potential client that they may want to consider giving the marriage an opportunity to succeed by seeking the appropriate resources and counseling. There are exceptions to the above scenario. As I mentioned earlier, divorces are complex. Sometimes, for example, they involve physical and/or emotional abuse. In such cases, I advise the person to quickly seek safety (i.e. to separate from the abusive spouse). However, divorce is not immediately recommended under these circumstances. I believe an environment free of abuse and its associated anxiety and fear can often provide the necessary space for forgiveness to occur. By forgiveness I mean the aggrieved spouse allowing the other spouse a chance to redeem him or herself. This entails enrolling in domestic violence treatment and engaging in subsequent marriage counseling. Of course, the preservation of a marriage depends on both wills, and one partner can sometimes end a marriage unilaterally against the other's will.

If, after answering the above questions to my satisfaction, a potential client is adamant about the divorce, I explain that my job is not that of a hired gun who will beat up on their spouse and/or child(ren). Rather, my job is to ensure that the dissolution of the marriage occurs expeditiously, fairly, and amicably. The job of pastors and preachers is similar in that we are called to counsel, teach, and preach in ways that ensure that parties to a divorce do not have to simultaneously experience spiritual and communal alienation in addition to a broken marriage. Our counseling, teaching, and preaching should make clear to members of a community of faith that sometimes divorces happen and behavior that judges or vilifies parties to a divorce is antithetical to the love ethic because it does not reflect a love of God or neighbor nor does it embody the forgiveness to which all Christians are called.

We must find loving and creative ways to constantly remind our faith communities that the love ethic is something to which all Christians are called, and from which we all benefit as sinners saved by God’s grace.

VIDEO: Deborah (Converge Episode 1)

Wed, 24 Apr 2013 04:01:00 GMT

By Shane Raynor

David Dorn and Clay Morgan join Shane Raynor to discuss Judges 4, which tells the story of Deborah, Barak, and Jael. Also check out Chapter 1 in James A. Harnish's Women of the Bible, the first book in the Converge Bible Study series from Abingdon Press.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

ARTICLE: Preparing for Pentecost

Tue, 23 Apr 2013 21:18:00 GMT

By Robin Knowles Wallace

Pentecost, the birthday of the church, is a wonderful time to celebrate and involve children in learning.

Pentecost is a "movable feast" of the church. Like Easter, Pentecost occurs on a different date each year. The word "pentecost" comes from Greek, and means "fiftieth day." It occurs on the fiftieth day after Easter and, in the church, it is known as the last of the Great Fifty Days. The Great Fifty Days begin at sunset on Easter Eve (the evening before Easter) and end on the evening of Pentecost Day. If you have used an Easter (Paschal) candle, Pentecost is the last day on which it will be lit during ordinary worship.

During the Great Fifty Days we in the church focus on Christ's resurrection, his many appearances to his followers, and then on his ascension. With Pentecost we celebrate the birthday of the Church and the presence of the Holy Spirit as described in Acts 2. Pentecost reminds us that the Holy Spirit brings life to the church. From that first Pentecost the church grew out from Jerusalem into all the world. The Holy Spirit is part of God from the beginning, before creation.

In the Hebrew Scriptures, Pentecost was celebrated in connection with the harvest and, later, with the giving of the law on Mount Sinai (the Ten Commandments). With the Christian celebration of Pentecost, the freedom Jesus gives us through the Spirit is contrasted with the old life under the law.

When you read the story of Pentecost from Acts 2:1-6 (older children should read through verse 11), emphasize that the importance of the different languages is that each person could hear about "God's deeds of power" in their own language. It was like the "simultaneous translation" that goes on at the United Nations or other important international conferences. If you have a good map of New Testament times, older children might look up the different countries mentioned in verses 9-11.

Red Tells the Story

The color for Pentecost is red, and actually might be a fire red, or red with an orange cast for the tongues of flame or flames of fire that represent the Holy Spirit in Acts 2:3. During the week before Pentecost encourage children to wear red for Pentecost. Have red streamers ready for "neckties" or "necklaces" for those who forget.

Symbols Speak Louder than Words

There are a variety of symbols for Pentecost which can be gathered for altar settings or used in crafts with children of various ages. The Spirit appears as the wind over the waters of creation (Genesis 1:2) and as a descending dove at Jesus' baptism (Mark 1:10).

Symbols for the church include a ship (like Noah's ark) and the rainbow sign of God's covenant. The ceilings of many older sanctuaries were made to look like the inside of the hull of a ship. Danish churches and churches with sailors often included a model ship hanging in the middle of the sanctuary. The use of the ship reminds us that we are saved by God (as in the Noah story) and that as the church we are in this together. The rainbow reminds us not only of the covenant with Noah, but also of the beauty and variety of God's creation, including the varieties of persons welcome in our churches as God's children.

Red flowers, such as geraniums, might be planted or placed around the sanctuary, the children's worship center, or around the church (with a warning to come in "digging" clothes).

Learning the Vocabulary

Discussion could center around the names and images for the Holy Spirit, adding more for the older children, less for the younger. These words and images include: Breath of God, Dove, Wind, Fire, Comforter, Counselor, Wisdom, and God's Presence.

Older children may be interested to know that "Whitsunday" is the word used for Pentecost in England (they may run across it in British books they read). They can also learn the Hebrew word for spirit, "ruach," pronounced with the accent on the first syllable. "Paraclete" is another word for the Holy Spirit, being the Greek word used often in the Gospel of John.

Singing Pentecost Songs

Avery and Marsh's song, "I Am the Church" is good to use on Pentecost. Teach younger children the refrain with motions. At the word "I," point to self. At the word "you," point to a partner. At the word "we," shake hands with self or partner. At the word "Jesus," spread arms to include all disciples. At the word "world," make large circles with arms. At the word "together," shake hands with self or partner. Older children can sing the verses that talk about the church, with stanza 5 specifically about Pentecost.

Another song about the Spirit which children love to sing and act out is the African American spiritual "I'm Goin' a Sing When the Spirit Says Sing." Fold hands for the stanza with "pray"; let the children shout on the "shout" stanza; add stanzas for stand, march, sit, clap.

Older elementary children might consider the various words associated with the Spirit, such as those found in the third stanza of Thomas Troeger's "Source and Sovereign, Rock and Cloud." Those children who prefer to read might call out the words slowly while the more adventurous act out storm, stillness, thunder. comfort, and so on. These children might also respond to the Native American "Prayer to the Holy Spirit." If older children have been to church camp or vacation Bible school, they may know the song "Pass It On," which starts with the image of a spark of fire growing, much like the early church started and grew with Pentecost.

Pentecost: A Day of Many Celebrations

Pentecost is also a day of baptism and confirmation in many churches. If your church is celebrating in that way, you might include discussion about God's gift of baptism and our acceptance of that gift for ourselves (in some churches that will be at confirmation).

Pentecost is also a great day for a mission project. Plan a church day of service in your community. Take gifts symbolizing Pentecost to share with those who are homebound, in nursing homes, or those in the hospital. Remind the children that, like the early church, we are spreading out to tell of God's love.

The end of the school year is a busy time in many churches and homes. Don't let Pentecost get lost in your church and in your Sunday school!

Prayer:
0 God of wind and fire, we praise your name.
Send the strength of your Holy Spirit on your church today.
Amen

BLOG: Blowing in the Wind

Mon, 22 Apr 2013 16:25:00 GMT

By Ronnie McBrayer

Now that Cardinal Jorge Mario Bergoglio has been installed as Pope Francis, I must say that I could not be happier with the papal conclave’s choice. Not that the College of Cardinals would bother to ask my opinion on the matter – I’m not even Catholic – but as a student of religion, one who stumbles along trying to follow Jesus, and a lover of startling, historic moments, I am ecstatic.

All the obvious reasons for my joy come to mind. Pope Francis is the first pope from the Southern hemisphere; the first Bishop of Rome born in Latin America; he is the first Vicar of Christ with a Jesuit background, and the first Successor of Peter to take the name “Francis,” honoring the legacy of Francis of Assisi, the medieval saint who so loved God’s creation and who practiced spiritual and everyday simplicity.

But I am most thrilled for Francis because it means the end of Pope Benedict’s reign over the Catholic Church. It’s not that I had anything personal against old Ben (remember I’m not even Catholic), though his role as “God’s Rottweiler,” the theological enforcer of the Church, made me jittery. My grudge with Benedict goes back to September 1997.

It was the Italian Eucharist Congress, and a frail Pope John Paul II was presiding. The Harlem Gospel Singers had just finished performing for the audience when who should walk out on the stage but no other than Bob Dylan! In pinstripes and a white cowboy hat, he sang three songs that night: “Knocking on Heaven’s Door,” appropriate I think; “A Hard Rain’s A Gonna Fall,” (classic Dylan); and a salute to the youth in the crowd and the aging pope, “Forever Young.”

Talk about startling, historic moments! But bad-tempered Benny, then known as Cardinal Ratzinger, was not amused. He had failed in his attempt to cancel Bob Dylan’s appearance before the Holy See. Benedict, a classically trained pianist, loves classical and sacred music. But his love for song does not transfer to other musical genres.

He has said that all rock music is the product of Satan, he cancelled the Advent rock and roll concert series at the Vatican begun by Pope John Paul, and took a negative view of using guitars at mass. In his memoirs he sneered about Bob Dylan’s appearance before Pope John Paul II, saying: “There was reason to be skeptical – I was, and in some ways I still am – over whether it was really right to allow this type of ‘prophet’ to appear.”

So while there may be many reasons to be glad for Pope Francis’ arrival – many of these reasons complex, political, and theological – my reason is fairly simple. You have to be cautious of giving your whole-hearted trust to someone who doesn’t like Bob Dylan.

But Pope John Paul II seemed to have liked Dylan just fine. As Cardinal Ratzinger stood coldly by, he delivered a short homily after the concert that included lyrics from Bob Dylan’s “Blowin’ in the Wind,” saying: “You’ve asked, ‘How many roads must a man walk down before he becomes a man?’ I answer you: One! There is only one road for man and it is Christ, who said, ‘I am the life.’”

Interesting, don’t you think, that the then Pope John Paul spoke of simplicity as the road forward. He spoke as Christ being enough. It has echoes of another Paul, the Apostle Paul, who once said that all his spiritual accomplishments, all his religious fanfare, all his ceremonial ballyhoo, all his pompous credentials, and all his ceremonious posturing were now considered garbage. They were trash. Junk. Rubbish. Literally, it was all manure. The only thing that mattered to his faith was Jesus Christ alone.

I am not terribly optimistic that a single man, no matter how many “firsts” are attached to his new administration, can correct years of encrusted arrogance and corruption or replace the accumulated labyrinths of doctrinal and ceremonial complexity with simplicity. But I have hope. I have hope that change is indeed blowing in the wind.

Ronnie McBrayer is a syndicated columnist, pastor, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

BLOG: VBS: Hard Work, but Worth It!

Mon, 22 Apr 2013 14:15:00 GMT

By Leanne Ciampa Hadley

I have had a team of people working with me for months getting ready for the twelve hours we will spend with the kids the week of Vacation Bible School.

Stuff has been piling up in offices for weeks. People have been cutting out craft items. Others have cut clay, donated items, and generously given of their time.

I have no idea how many people or how many hours has gone into this year’s VBS but I know many people have worked hard!

I can’t help but wonder if the kids will ever know just how much work goes into everything we do for them. They don’t have a clue that all these people have given hours of time so that they will feel loved and have a good time during VBS.

And I think that is the point of it all. This is pure love. Doing for others without expecting anything in return. Making the week extra special for children because they are extra special. And creating a space where every child is welcomed cared for and where they can experience God.

I hope they never find out how much hard work went into the week. I never want them to, for one-second, wonder if we did it because we “had”to. And I hope that when these little ones smile, laugh and hug us, we know that when we love, love is always returned.

Get ready for Vacation Bible School!

ARTICLE: Spiritual Generativity: Nourishing Vital Families

Fri, 19 Apr 2013 20:04:00 GMT

By Amy Valdez Barker

“Well, at least God loves me!”

Those are the words that came out of my four-year old’s mouth after he had been scolded for unacceptable actions toward his sister. I was sort of shocked at first that he did not feel very loved by his mother, because I had been trying to help him reconsider his actions. At the same time, I was sort of delighted that in what he was considering a dark moment in his brief four years of existence, he remembered God’s love.

The good news of that experience was affirmation of our work as parents to plant the seeds for a spiritually generative faith.

In the past few years, generativity has become more important to me as a parent and as a leader in the church. Erik Erikson, a leader in the field of psychoanalysis and human development, introduced the world to the multiple stages of human development. He stated that in middle-adulthood, between approximately eighteen and fifty-seven years of age, our psychosocial challenge is between whether or not we are generative or stagnant. The challenge that we have before us in the mainline Protestant church is that many of our congregations have become stagnant. Could this be because too many people in our congregations have a stagnant, rather than generative, faith?

In his book, The Life Cycle Completed, Erikson defines generativity as that which “encompasses procreativity, productivity, and creativity, and thus the generation of new beings as well as new products and new ideas, including a kind of self-generation concerned with further identity development.” Generativity is rooted in a key fundamental and then blessed to grow, create, and produce from that foundation.

Kenda Creasy Dean began to explore the “generative faith” in her book, Almost Christian. Even though Christian education is part of our tradition in the church, we have taken our intentional roles in passing on the faith to our children and grandchildren for granted. Some have relinquished our responsibility and expected our pastors and people in children and youth ministry to accomplish this tremendous task.

When parents and family members really care about their children’s future and want to pass on something that they value, they are willing to invest and take time to articulate and ground them in the fundamentals. For example, a father who wants his son to be the best baseball player on the team will go out and practice with his child outside of the normal team practice. It’s important to that parent that the child learn to practice the fundamentals. A mother who absolutely wants her daughter to have excellent language skills will spend time with her child outside of the normal school hours and help her read and write. Most parents believe that the most essential fundamental their child can have is their education in the basics: reading, writing, and arithmetic.

So, my quandary is this, if we truly believe that God is the God of all creation and that a relationship with God will get us through every joyous and disastrous moment in our lives, why aren’t we intentionally spending the time to ground our children in this fundamental?

I’m not blaming our parents; but I’m also not convinced that the church has fulfilled its role in equipping parents to teach their children the fundamental Christian principles. A father can teach his child baseball because he at least knows the basics. A mother can teach her child to read and write, because at the very least, she herself has learned those basic principles. Some of our Christian parents know some Christian principles, but the challenge is that parents have rarely been taught the practices of these principles that can be applied in their own homes. Participating in children and youth ministry in local churches is one step, but it doesn’t instill all the practices that will lead to a lifetime of faith.

The Towers Watson research on vital congregations named a few elements that I think are appropriate for Christian families and congregations who care about these families, today.

Congregations that have shown markers of health and vitality have more ministries for children and youth than low-vital congregations. These churches care enough about the spiritual health of their children and youth to offer something appropriate to their developmental stage of faith. Even very small congregations who were highly vital had one or two more ministries for children and youth than their counterparts.
These congregations have highly effective lay leadership who demonstrate a vital personal faith. Children learn by watching. If parents and other people in congregations attend to their own personal faith by practicing the means of grace, these children will witness what transformed Christian living looks like. Faith has to start somewhere. So begin by practicing faith through the means of grace.
Highly-vital congregations have pastoral leadership that focuses on developing, coaching, and mentoring the laity (which, by the way, includes children and youth). Too often I have heard clergy state that they don’t “do” children or youth ministry. This is a travesty in my mind because it sends a signal to the children, youth, and families that they are subordinate to whatever the pastor considers more important ministry. Children and youth are more aware of what good coaching and mentoring looks like in their lives. Pastors who include children and youth in their development, coaching, and mentoring are investing in a present possibility filled with hope for a spiritually generative future.

We can educate children and families in the fundamentals of our faith, which in my mind are rooted in two scriptures: Matthew 28, “The Great Commission,” and Matthew 22, “The Great Commandment.” The beauty of the Christian tradition that our family has claimed is that we have a methodology for practices that embody living out these two passages. Our Wesleyan heritage has given us the means of grace, which allows us to practice personal holiness and social holiness.

Families can practice the means of grace together by praying out loud, reading Scripture, participating in corporate worship, and serving God by serving others together. These are just a few of the habits and practices that I want my children to possess as they grow into adulthood. I believe that these are the practices and habits that will last them a lifetime and give them the foundation they need to thrive in life. By God’s grace they will always know “God loves them and wants them to love others too!”

ARTICLE: Singles Ministry

Fri, 19 Apr 2013 18:40:00 GMT

By Cindy Young and Ellen Bauman

Contrary to the stereotype of “singles” in the church as early twentysomethings, singles ministry is made up of people of all ages and stages of life: those who have never been married, are divorced, widowed, empty nesters, have children at home, and those caring for aging parents. It can be difficult to equate all these persons with one, monolithic “singles ministry.”

Single adults age forty and older, whether never married or currently unmarried, typically share common interests. These groups are easily combined. The most difficult group to reach seems to be the younger adults, age twenty-one to thirty-five. There is a need to offer separate activities based on age. Filling classes with singles is a little more challenging. Most churches cannot sustain an effective singles ministry. Small churches do not have the resources, staff, or leadership to make it happen.

In the Central Texas Conference, we have a Singles Council to organize events for singles across the area and provide support for churches in their individual ministries to singles. This ministry model works well in the Dallas metroplex area, but it is more difficult in rural areas. Our council, made up of one voting member per participating church, meets monthly to discuss the concerns of single adults and the best way to meet those needs. We serve a large geographic area, with multiple churches participating in our events. While leadership is limited to members of UM churches in our conference, our events are open to all singles in our community regardless of church affiliation. We offer a wide range of activities to meet the needs of as many as possible, and communicate these opportunities through our website, Facebook page, and a weekly email blast.

To meet the current needs of our singles, we strive to offer a wide range of programs focusing on personal growth and healing for the individual and leadership development for the local church.

Starting an Area-Wide Singles Ministry

If your congregation’s offerings for singles seem limited, consider forming a Singles Council in your area. Plan an organizational meeting with key leaders from the larger churches in your area, including a staff member from one to be a spiritual mentor to the group. Obtain info on single leaders from each of the churches, large and small, in your conference. There are singles in all churches. Look for potential leaders at the organizational meeting. If a group is organized, you will need to establish people in charge of general administration (chairperson, secretary, and treasurer), educational programming, social events, and publicity.

Plan a kickoff event—something social with icebreaker games, food, music, and plenty of opportunities to talk and get to know one another. Be sure you have nametags, greeters, and sign-n sheets to get additional info on all attendees. Broadcast this event to ministers, staff, and leaders at each church. Make sure the organizational folk invite their single friends to the event.

Once you've had the event, discuss what made the event a success and plan to meet once a month to keep the momentum going. Dinners, retreats, dances, parties and mission outreach events.

In Central Texas, we have continued a basic format that consists of one major event each year, one smaller event each quarter, a monthly dinner, and multiple smaller activities hosted by local churches. The annual event has grown from a one-day to a three-day retreat. Quarterly events range from “A Day at the Lake,” a one-day seminar/workshop, Chili Cook-Off, and our Christmas dinner and dance. Each month, dinners are held at an area restaurant and hosted by a different church.

Unique Considerations

Some of the things single adults are looking for are group activities, fellowship, spirituality, outreach, and purpose. These are needs common to many demographics, but there are some unique needs to consider when planning your activities for singles.

Care and recovery. Many singles in the church today are “single again” and need support in the form of grief workshops, support groups, and divorce recovery groups, offered at various churches from time to time.

Holidays. Starting the Friday after Thanksgiving, we have dinner every Friday night till New Years. This time of the year can be very stressful and lonely for singles, and we want to make sure they have a place to be.

Singles with children. The church still has some work to do in the way it views “the family.” Families are varied in their make-up, and families led by single parents are but one variation. By continuing to prefer the “traditional family,” we not only limit singles’ ability to serve but also overlook those who have gifts and talents for leadership. Include single parents in your family ministries, and offer childcare at your singles events.

Joint custody. While we have not offered events specific to single parents and their children, we do try to schedule activities on the first and third weekends of the month when the custodial parent typically does not have their children. This enables divorced parents to participate without childcare expense.

Tight finances. Offering some no-fee activities and keeping the cost down on others is very important for single-income households. It is a struggle to make ends meet in some situations, and we want to make it easy for everyone to attend our events.

We strive to keep a balance of activities to meet everyone’s needs and to not take away from singles’ involvement at their home churches. It is important for singles to be involved at their home churches by serving as greeters, ushers, singing in the choir, going on church-wide mission trips, helping teach Sunday school to adults and children, participating in book and Bible studies, and more. The goal of singles ministry is not to ghettoize the singles or play matchmaker but to equip single adults to be strong in their faith and to play an active role leadership in the church, and to help churches recognize single people for their contributions of financial resources, time, and talents to the church.

ARTICLE: Family Concerns: When to Refer

Fri, 19 Apr 2013 08:23:00 GMT

By Jessica Miller Kelley

Many seminarians in their introductory Pastoral Care class hear this cardinal rule for any counseling work they will do in their capacity as a congregational leader: Know when to refer.

This mantra is both for the benefit of the clergy themselves and the people seeking help. Without it, pastors may find themselves in over their heads, unable to handle the complexity or seriousness of a psychological condition, or drained of their time and energy by perpetual appointments with congregants who would find more appropriate help elsewhere.

Sometimes, it is clear when a parishioner’s problem is beyond the pastor’s pay grade, so to speak. A few premarital counseling sessions are one thing, but ongoing therapy to repair a marriage on the brink is quite another. It is fairly obvious that a college student who has attempted suicide, or a mom addicted to her child’s Ritalin need not just professional therapy but probably some inpatient treatment as well. Pastors should have a list of appropriate therapists or pastoral counselors to whom they can direct people in need.

But what about when it isn’t clear whether professional help is needed? This question can be especially fuzzy for families struggling to get along or parents frustrated by a child’s bad behavior. A chat with the pastor might offer some encouragement and a sounding board for the family’s concerns, but is the situation so dire that you need to refer them for professional counseling? The family may not be sure either, and look to their pastor for guidance.

Family therapists David Thomas and Sissy Goff see a lot of uncertainty in this area.

“Parents are quick to jump to thinking something is really wrong,” Goff says. Parents wonder what is normal and whether their child’s behavior is cause for concern.

At Daystar Counseling in Nashville, where Thomas and Goff are Directors, counselors offer “parent consults” without children present, to help determine whether the child (or whole family) needs to begin counseling. Around 30 percent of parent consults result in a child starting therapy, Thomas estimates.

For most families, however, professional help is not needed—not right away, at least.

Start at Home

Thomas and Goff recommend that parents try to address issues at home before calling in the professionals. Even for major problem behaviors, parents have the power to effect change, they say. But consistency is key.

In their recent book, Intentional Parenting, Thomas and Goff devote an entire chapter to the principle of consistency—right up there with being spiritual and patient. Many parents try a new disciplinary technique for a week or less, conclude that it didn’t work, and move on to the next thing.

“If you are consistent over a matter of months and there is still no change,” Thomas says, “then consider getting professional help. The problem is parents aren’t patient enough.”

Parents also seem to lack trust in themselves and their ability to effect change. Parents think there are “secrets” out there that will miraculously make their children turn out right, writes Melissa Trevathan, founder of Daystar and co-author of Intentional Parenting. Many parents seem to parent reactively, out of fear and anxiety, which actually hinders good parenting, says the authors.

The rise in awareness of mental health issues can make parents even more anxious, with news stories about bullying, depression, violent children, and teen suicide. If a child is expressing thoughts of suicide or is at risk of immediate harm to himself or others, parents should contact a mental health professional immediately. In most cases, however, parents can take a slower approach in which they become intentional about their interactions with and discipline of the children, improving the child’s behavior and emotional well-being through a closer relationship and consistent instilling of the family’s values and expectations.

Third Party Input

Parents likely approach you as pastor when they simply want an objective, third-party perspective on the issues they are facing. If parents are disagreeing about the severity of the problem, it is important for them to get on the same page and present a unified front, whether in terms of discipline at home or the decision to go to therapy. Good cop/bad cop situations are not helpful. Such disagreement causes insecurity in kids and hurts the relationship with the “bad cop,” which is usually the mom, Goff concedes, if only because Mom is with the kids more.

Adolescents may resist the idea of going to therapy, thinking it means something is wrong with them. But adolescents may benefit from seeing a counselor even in less severe situations (than younger children), Thomas says, because they may get to the point they shut down and won’t even talk to their parents. An outside party can help them open up.

Adolescents are especially tricky when it comes to assessing their need for help, because their normal emotional development can mimic depression, Goff says. (Picture the stereotypical sullen teenager, isolating herself in the bedroom.) A good test, however, is to watch how the teen acts in various contexts; a normal adolescent may be antisocial with family but perk up immediately when around friends. Consistent sullenness may indicate depression and a need for professional intervention.

Anxiety as well is on the rise with children and youth, Goff says, and is being identified in younger kids than ever before—ages 4, 5, and 6. Some are calling it a new childhood epidemic. Some anxieties are school-related; others fixate on what the child perceives as the worst possible thing that he could experience—something happening to a parent, for example. Overarching, irrational fear and anxiety that impairs the child’s functioning, that he or she can’t be logically talked out of, definitely merits professional assessment and counseling.

What Churches Can Do

There is a lot church leaders can do to confront this epidemic of anxiety in children and the general anxiety among parents about their children’s behavior and development. Equip and support parents with resources from books to Bible studies to video-based programs. Bring in speakers on parenting and child development.

Helping parents to recognize and address their own issues can also go a long way to improve family relationships as well. Traumas from one’s own childhood can cause a parent to be “stuck” at a certain age or on a certain issue. “Behaviors, beliefs, and emotions connected to unresolved childhood experiences can still be triggered today,” says Trevathan. “For an adult who is stuck, parenting can be one of the most profoundly triggering experiences of your life.”

Seminars or sermons on forgiveness, reconciliation, or closure could help “stuck” individuals to grow up in the ways they still need to. Children feel safest when the parent is in charge, says Thomas, and need parents to be the grownups of the house. Fortunately, adults today are more willing to examine themselves and their difficult memories than in times past.

“We’re seeing evidence of parents wanting to be more present and self-aware than ever before,” Thomas says. “That’s really exciting.”

And that is a wide-open door for churches to do their part to nurture healthy families, before the household dynamics get so broken that outside intervention is necessary. If and when some families do find themselves in need of deeper help, you’ll know who to call.

VIDEO: Does Church Make You a Christian?

Thu, 18 Apr 2013 18:53:00 GMT

By David Dorn

Do you have to go to church to be a Christian? Yes and no. You don’t have to go to church to be saved, but to really become a disciple of Jesus, it necessitates being in community with other disciples of Jesus. You see, we are invited to become apart of a community, the Church. When we are baptized, we are welcomed into this Body of Christ, and the body of Christ is filled with people: broken people, prejudiced people, hypocritical people, backbiting people, all who are all being changed by Jesus just like you and me are. There are no perfect churches, just people through churches that God is making perfect. Won’t you be a part of one?

BLOG: Equals in the Kitchen

Thu, 18 Apr 2013 14:06:00 GMT

By Mike Poteet

Four-year-old Gavyn Boscio asked Santa for an Easy-Bake oven last Christmas. He was in good company. Since its 1963 debut, children from three generations have used the Easy-Bake to prepare (with varying degrees of success) small cakes from prepackaged mixes under the heat of tiny, 100-watt incandescent bulbs (at least until 2011, when new energy standards led to design changes).

But when Gavyn’s 13-year-old sister, McKenna Pope, went shopping for an Easy-Bake, she found only pink and purple units, packaged in boxes depicting girls. Discouraged, McKenna decided to speak up. She launched an online petition calling on Hasbro, the Easy-Bake’s manufacturer, “to feature males on the packaging and in promotional materials . . . as well as [to offer] the product in different, non-gender specific colors.” McKenna argued that the current design and marketing “sends a clear message: women cook, men work . . . I want my brother to know that it’s not ‘wrong’ for him to want to be a chef . . . [and] to go against what society believes to be appropriate.” McKenna also cited male professional and celebrity chefs in her petition. Within days, several such chefs, including Manuel Trevino (from Top Chef) and Bobby Flay (of Iron Chef America and other series) were among the 45,000-plus people signing and supporting McKenna’s petition. Ultimately Hasbro unveiled an already-in-development “unisex” black, silver, and blue Easy-Bake that is headed for stores this summer.

Stuck With Stereotypes?

Since both males and females eat and, since most everyone enjoys it, the fact that cooking is arguably still mostly considered “women’s work” says much about the persistence of gender stereotypes. Consider a 2012 YouGov survey in which 42 percent of respondents said “men and women are equally suited to any job”; but when asked what jobs were more suitable for women, “midwife comes out top (44 percent).” Firefighter and army general were the most popular jobs for men (37 percent and 25 percent, respectively). Or, think about the fact that McDonald’s classifies Happy Meals as for boys or girls based on the enclosed toy, even though both girls and boys can enjoy playing with cars or toy animals. Christian companies also have been known to cater to gender stereotypes. Parents can buy a Bible with a sequined pink cover that fits into its own small purse for their daughter, or one bound in denim or army-style camo for their son.

Sanctified, Not Stereotyped

The apostle Paul might be surprised by “boys” Bibles and “girls” Bibles, because he wrote one of Scripture’s most powerful affirmations of women and men’s equality in God’s sight: Among God’s children, there is no “male and female, for you are all one in Christ Jesus” (Galatians 3:28c). We believe what God says about us matters far more than what our culture says. God created both men and women in God’s image; God calls and works through both women and men; and, in Christian baptism, God joins us to the body of Christ, giving us an identity that radically relativizes gender and other distinctions. While Scripture reflects the understanding of gender roles of the cultures in which it was written, its greater emphasis is on the freedom that Jesus brings.

Because we know ourselves to be God’s unique, beloved children, we should strive to view and treat others without any limiting lens of gender stereotypes. The Social Principles of The United Methodist Church declare: “We affirm all persons as equally valuable in the sight of God. We therefore work toward societies in which each person’s value is recognized, maintained, and strengthened” (¶ 162). You can help youth to claim and act on the good news that our gender, while an important part of who we are, does not define us. Only Jesus defines us.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Let the Children Come: Kids Coming to Church Without Parents

Thu, 18 Apr 2013 05:43:00 GMT

By Reggie Blount

“Then little children were being brought to him in order that he might lay his hands on them and pray. The disciples spoke sternly to those who brought them; but Jesus said, ‘Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.’ And he laid his hands on them and went on his way.” (Matt. 19:13-15 NRSV)

In a congregation I recently pastored, I remember a youth named Shawn. The community we served was in a “food desert,” meaning the underprivileged community did not have access to fresh produce within a five mile radius. One summer our congregation offered a weekly, free farmer’s market to the community, providing those who came with free fresh fruits and vegetables.

One week as we were setting up, 12-year-old Shawn showed up and asked if he could help. We allowed Shawn to assist and he worked very hard setting up the produce and clearing out boxes. After we completed the set-up and prepared to receive the community, Shawn asked if he could also receive some of the produce for his grandmother. He told us his grandmother was unable to come herself because she was unable to walk. We allowed him, to and he was overjoyed! For the next several weeks, Shawn was there to assist in the set-up and then took a bag of produce home for his grandmother.

Very soon Shawn began showing up to Sunday school and worship, and brought his younger sisters with him. Some in the congregation became concerned about the children’s circumstances and home life, and wanted to make sure the children’s parents or guardians knew the children were coming to the church. One of our members took the children home after service and met the grandmother. We discovered the grandmother was the guardian. The children’s mother had tragically passed away, and their father was not in the picture. We also discovered that the grandmother was living with multiple sclerosis (MS), and it had reached a debilitating state, in which she was unable to walk. It became apparent that Shawn, this 12-year-old, was assuming a lot of responsibility to assist his grandmother and look out for his sisters.

Shawn and his sisters began coming to church on a regular basis, and the congregation began to nurture these children. Shawn is a talented drummer and began playing drums for the worship service. He and his sisters became active in the various ministries for the children and youth of the church. The women’s ministry adopted the family and helped make sure the family’s basic needs were met. The following summer, the women’s ministry partnered with another congregation that was hosting a summer camp to make it possible for Shawn and his sisters to attend camp.

Seven Spiritual Yearnings

The ministry of the free farmer’s market definitely drew Shawn to the church, providing an opportunity to obtain some needed food for the family. What I also believe drew Shawn to start coming to church on Sunday was a yearning for more. Kids have spiritual yearnings just like adults:

Identity: A yearning to understand who they are; to answer the question, Who Am I? or Whose Am I? A yearning to understand what it means to be made in the image of God. Who am I in God’s Greater Story?
Purpose: A yearning to understand their reason for being; to be able to answer Why am I here? What role do I play in God’s Greater Story?
Intimacy: A yearning to be loved unconditionally by God, church, family, and society.
Healing: A yearning to be whole again after experiencing various levels of brokenness.
Mentoring: A yearning for a caring leader/spiritual director interested enough to help them navigate the waters between adolescence and adulthood.
Nurture: A yearning to be encouraged and empowered in the midst of their faith development.
Courage: A yearning for strength to live the Christian life when it is mostly counter-cultural to popular culture.

The church provided Shawn a place to belong, to try out and share gifts and talents, to be cared for, to be nurtured, mentored, but most importantly a place to experience healing. The church provided Shawn and his sisters a place to be loved and to heal as they continued to make sense, as best they could of the death of their mother and the debilitating illness of their grandmother. There are many children in our communities who come to our churches yearning to experience the love of Jesus that cares, that nurtures, that loves, that heals.

Keeping Covenant

In the Baptismal Covenant of the United Methodist Church for children and others unable to answer for themselves, there is a vow made by the congregation during the Renunciation of Sin and Profession of Faith:

Will you nurture one another in the Christian faith and life and include these persons now before you in your care?

With God's help we will proclaim the good news and live according to the example of Christ.

We will surround these persons with a community of love and forgiveness that they may grow in their service to others. We will pray for them, that they may be true disciples who walk in the way that leads to life.

I believe this is a vow the household of faith should keep with all children and youth God entrusts to her care; not only those who come with their parents but also with those who don’t.

If we let the children come, the faith community has the opportunity to proclaim in their presence that they are beloved children of God. The congregation also has the wonderful opportunity to practice discipleship as they offer an example before the young people of what it means to be more like Christ. The community has the opportunity to provide young people a sanctuary; a safe place; a refuge of love, forgiveness, and healing. The community also has the opportunity to continually lay hands of blessing and offer prayers of intercession for the lives of all the young people entrusted to their care. The faith community should foster opportunities for young people to grow in their service to others and to grow into becoming true disciples. The congregation should claim responsibility for the covenant made with God and these children at baptism to increase their faith, confirm their hope, and perfect them in love, and extend that love to all young people who come through their doors and who are a part of their surrounding neighborhood community as well.

Our congregation kept covenant with Shawn and his sisters; and with permission from their grandmother, they were baptized into the household of faith with the entire congregation standing as their sponsors.

If the faith community keeps its covenant with its young people, including those who come without their parents or guardians, they have a wonderful opportunity to reach the unchurched adults in these children’s lives as well. When the faith community shows genuine love and care for the children, the adults in their lives will want to know more about the community that is sharing it. As the children become actively engaged in the life of the congregation, the opportunity is there to invite unchurched parents to witness their children’s engagement. Chances are, the same spiritual yearnings the young people experience are the ones the adults in their lives experience as well. Let the children come, satisfy their yearnings, and watch the adults in their lives come as well!

BLOG: What Wonder

Wed, 17 Apr 2013 18:45:00 GMT

By Kimberly MacNeill

Scripture: Psalm 136

Today I woke up and it seemed to me that Spring had indeed "sprung" outside my window. This being my first spring in Tennessee, I was really aware of all the changes I was seeing. Where I lived before, the weather and landscape changed only slightly around my house. But, here, in the south, things change a lot—at least to my eye. The shades of green that are coming forth, and the feel of the air.....it is so...fresh! The wonder of the sunlight and clouds as they share the sky is renewing. I am reminded of the wonder and gift of a new season, a new day. Honestly, sometimes I forget.

I was on a recent plane flight when the captain gave a face to face greeting to the passengers. It was a rare occasion to receive a real life, personal greeting from the pilot! He was quite warm, confident and hospitable. At the end of his speech he acknowledged a young boy who was seated in the last row window seat. Apparently the boy had been touring the cockpit earlier and this was his first ride on an airplane. Most of the passengers turned around to see the little boy, but only the tips of his fingers could be seen above the seat as he waved. Everyone buckled in and the plane began to taxi. An excited voice rose above the noise and you could hear him asking his dad, "Are we on the runway yet? Are we on the runway yet?" Then, when it finally came time for take off, the plane started to speed up, and the boy began squealing with wonder and delight, shouting, "Here we go! Here we go!.” As the plane lifted off the ground, the boy burst into gleeful laughter—uncontrollable happiness! Looking around, it was easy to see that everyone had a smile on their face. The boy just could not get over the wonder and delight of flying on an airplane. Certainly most everyone else had flown before and more likely was thinking about the cost and inconvenience of it, as well as the three hours of boredom ahead of them. But, not this boy. He reminded everyone of the privilege and joy it is to fly. The fact that something this size can move through the air and take us places we once only dreamt of was not lost on this boy.

Our Wonderful God gives us the gift of life with so much to enjoy! It can be easy to become too familiar with “wonder-full” experiences; sometimes we tend to see life as only “the same ole’ same ole.’” And yet, God gives us a new day every day. May we never forget the wonder of it!

Prayer: Dear God, thank you for the gift of life. Open my eyes to experience the wonders of this new day!

ARTICLE: They Call It Heartbreak Hill

Tue, 16 Apr 2013 20:56:00 GMT

By Adam Thomas

They call it Heartbreak Hill. It rises between the twentieth and twenty-first miles of the route of the Boston Marathon. It’s not much of a hill, unless you’ve been running for twenty miles and have no more glycogen left to power your leg muscles. You see this gradual rise and you know you only have six miles left, but then you hit the wall and your will to keep running vanishes. That’s why they call it Heartbreak Hill.

But at yesterday’s marathon, the heartbreak was elsewhere. It was at the finish line, where the bombs detonated. It was on Boston Common, where the final waves of runners were rerouted and then left to seek out frantic family members. It was at local hospitals, where trauma teams worked round the clock with valiant and tireless conviction. It was in the heart of each of us watching the confused, yet ardent news coverage.

And it was in the heart of God.

The heart of God broke yesterday along with ours. The heart of God broke for those who died in such senseless savagery, for those who were maimed, and for those who love them. The heart of God broke because those of God’s children who perpetrated this act of terror have severed themselves from the image of God within them.

So what are we to do with a God who has a broken heart? The answer might surprise you. What are we to do? Rejoice. Why? Because our God is a God of compassion, a God who suffers with us, a God who was there yesterday when the plumes of smoke began to rise and the tears began to fall.

To rejoice, we do not have to stop feeling sad or angry or lost or afraid. As a matter of fact, the most sincere rejoicing happens when we feel such feelings. To rejoice is to take joy, and joy is the abiding sense of God’s connectedness with God’s creation. Today, we need to feel that connection, we need to feel God suffering with us, and we need to feel God’s heart breaking. We need to feel these things because when God’s heart breaks, our own broken hearts are drawn to it—mystically and magnetically.

I live a short bus ride, a red line train ride, and a green line train ride from Copley Square. I have walked past Marathon Sports many times in the last few years, usually on the way to a restaurant or Trinity Church. But every time I walk by it now, I will remember God’s heart breaking yesterday and swallowing all of our collective brokenness into its depths of love.

Speaking of love, there’s an image from yesterday’s shaky video footage that I can’t get out of my mind. Within thirty seconds of the first bomb’s detonation, emergency responders were running to the sight of the blast. But they couldn’t get there because a barrier had been erected to separate the spectators from the runners. So the emergency personnel started tearing at it, stomping on it, and pulling it with all their might. It took a dozen of so of them to move it, but once they exerted their frenzied energy, the barrier didn’t stand a chance. They dragged the multiple layers of the wall into the street and rushed to help the victims.

I can’t think of a better image for what God accomplished in the resurrection of Jesus Christ, which we continue to celebrate during this season of Easter. Once for all, God tore down the barrier between life, death, and new life. God proclaimed God’s willingness to stay connected to God’s creation, come what may. God finished the race, won the victory, and left death behind, struggling up Heartbreak Hill. In the power of the resurrection, the heart of God, which broke when Jesus hung broken on the cross, was healed. And in the power of the resurrection, all of our broken hearts will find wholeness again.

ARTICLE: Ideas for Elementary School-Aged Children

Tue, 16 Apr 2013 17:52:00 GMT

By Lavinia Thornton Odejimi and Rev. Marilyn E. Thornton

“This will be our reply to violence: To make music more intensely, more beautifully, more devotedly than ever before.” —Leonard Bernstein

These activities can be done in a classroom setting, at church or at home.

Children are very aware of and comforted by the song "Amazing Grace," which is used even in military funerals, often played on bagpipes.

Have children play on recorders or other instruments the melody for "Amazing Grace" or hum the tune if no instruments are available.
Avoid singing the words "Saved a wretch like me."
Have them create new words for the melody in response to what they may be feeling concerning the events of the new Boston Massacre.
Give them an opportunity to sing the new words with the melody.
Add soft drumming with a steady beat and finger cymbals.

Admit that life can be dangerous.

Help children feel safe by reading one of their favorite stories.
Share the original reasons for the very popular song "The Lion Sleeps Tonight." It is originally a lullaby. You can still hear that in the lyrics "Hush, child; hush, darling!" South African children were encouraged that they could sleep, no fears, because the lion who is on the prowl during the day (admitting danger), is sleeping at night.
Play a clip or recording of the song, such as LadysmithBlack Mambazo/Mint Julep
Invite children to talk about how that makes them feel.
Play a clip from "The Lion King," showing animals of every kind living together peacefully.

For Children Grades K-3

Provide paper and drawing material for the children.
Briefly update students on current events in the least threatening manner possible, perhaps just asking what they know.
As they listen to a calming, comforting musical selection such as Claude Debussy's "Prelude to the Afternoon of a Faun," have children create pictures of what they may be feeling.
Allow them to tell about what they have drawn.
Be able to tell parents about any very strong fears children may have.
Have them take the pictures home.

For Children Grades 4-6

Have older elementary children compose poems about what they are feeling concerning the Boston Massacre.
Have them compose a new melody, using the minor mode.
Add rhythm instruments, using a steady beat as they work on their new creation.

ARTICLE: Congregations as Families of Faith: Beyond Age-Level Ministries

Tue, 16 Apr 2013 17:51:00 GMT

By Deech Kirk

According to national studies like Fuller Youth Institute’s “Sticky Faith” (www.stickyfaith.org) and the National Study of Youth and Religion (www.youthandreligion.org), which of the following are more likely to produce adults who actively participate in church: dynamic youth ministries with large numbers of participating youth or small family-based churches?

I’ll give you a hint: “intergenerational ministry” is the key finding of the Sticky Faith research. Small, family-based churches are more likely to produce sustainable faith. Large youth ministries can learn a lot about how to help youth develop faith that extends beyond their teenage years by looking at some of the intergenerational elements that smaller congregations naturally have in place.

Why do we believe that having age-level ministries is the best way to grow faithful followers of Christ? Is it because we have adopted a secular understanding of education? Children and youth should learn the faith at age-appropriate levels, right?

We place them in Sunday schools with their age groups, in children’s programs, in youth group, and in small groups with their peers so that they can learn together. One of our problems is that the schools after which we have patterned our Christian education have completely different objectives than the church should. Schools are about learning. Christian education is about becoming.

The National Study of Youth and Religion (NSYR) shows that we are failing miserably. The vast majority of youth are not learning the faith nor are they becoming faithful followers of Christ. This landmark study on the faith lives of American teenagers reveals that while a majority identifies with a religious congregation, many adolescents:

Lack the ability to speak articulately about their faith;
Believe that religion itself is not terribly important to daily life; and
Subscribe to a watered-down belief system that the researchers call Moralistic Therapeutic Deism.

The research done by Fuller Youth Institute in their College Transition Project shows that an estimated 40 to 50 percent of youth group graduates drift from God and from church after graduation. The one thing that stood out in their research, one quality that is critically important to Sticky Faith is intergenerational relationships.

Intergenerational Congregations Produce Faithful Followers

When I visit certain congregations, I often wonder if they should change their congregational baptismal covenant to read something like, “We will pray for them and hire a good full-time youth minister so that they may walk in the way that leads to life.”

Is that our covenant? Or will we the church walk with children and youth leading, guiding, teaching, and modeling the faith for them?

When we isolate youth and children’s ministries from the larger church, we take away their opportunity to see mature Christian adults in action. We take away their role models. We take away their opportunity to see why faith matters to us, and how and why we worship God.

In Christianity Today’s 2011 book of the year Almost Christian, Kenda Creasy Dean explores what the highly devoted teens from the NSYR had in common. One of the things they shared was that they “belonged to a community.” As Dean unpacks what this means, she is quick to point out that it was the community of faith that modeled how to be a Christian for these young people. They were articulate about their faith because they were immersed in a community in which they could eavesdrop on and participate in theological conversations. They articulated an intimate relationship with Christ because they had witnessed Christ’s intimacy in the lives of others in their community.

Jesus spoke to the masses, but he was really in the apprenticeship business. For the church to be in the apprenticeship business, we must place children and youth in close relationships with mature Christian adults who can show them the way.

Dean says in Almost Christian, “Awakening faith in young people does not depend on how hard we press young people to love God, but on how much we show them that we do.”

One practical suggestion for how we can do this comes from Kara Powell and the Sticky Faith team that suggests we create what they call 5:1 Congregations. Most churches seek to have one adult for every five to seven youth participating in a particular program or serving as a counselor on a retreat. But 5:1 Congregations turn that ratio around and seek to have at least five caring adults for every child and teenager. Powell is not talking about having more adults at youth programs, but instead building a congregation of faith that surrounds each youth and child with five caring adults who invest in them in small, medium and big ways.

Churches are building these congregations in a variety of ways: youth and senior adults work on mission projects together. One church has an intergenerational Bible study at least one quarter per year during which the whole church studies and learns together. The women’s circle in another church adopts the senior high girls’ Bible study and creates ways for them to get to know each other. I recently spoke to a youth minister who met with a senior church leader to ask if she would recruit the adult Sunday school classes to write letters to the youth encouraging them in their faith journeys.

The research has continued to show that intergenerational relationships are like glue that makes faith sticky for young people. Age-level ministries are still important to create a community of peers for children, youth, and adults to belong to. But if we hope to make disciples of Christ for the transformation of the world, then we must develop intergenerational ministries that model the faith for our children and youth, and support our families as they seek to follow Christ.

The research tells us that we need to be doing church differently

ARTICLE: Evil Doesn't Win

Tue, 16 Apr 2013 15:42:00 GMT

By Andy Stoddard

April 16 is not my favorite day of the year. This is the day that I remember the power of evil and sin to destroy lives.

And it’s the day that reminds me that in the journey of my life (and our lives) that evil doesn’t win.

And each of us, we know the power of evil. We see it in the world. We saw it on 9/11. We witnessed it yesterday in Boston, and many, many lives were forever changed and disrupted. We have seen the force and power of evil.

Evil has its moment. But evil doesn’t win.

That said, I don’t like April 16.

On April 16, 1978, my mother was murdered. I have always called her “Mama Sarah.” She was killed as she was walking out of our house, with me in her arms. She was walking out of the house because she did not want me raised in an abusive situation, in a situation full of drugs and destruction. She was walking out of the house because she wanted me to have a better life.

She was walking out of the house because she loved me.

And in that, she laid down her life for me. Literally. I sometimes tell folks I have the burden and blessing in my life of having had two people lay down their life for me, Jesus and Mama Sarah.

And, every day I wake up and know that I am here, I give thanks for no greater love. I give thanks that I, literally, should not be here.

And if you’ve ever wondered why I’m a little on the ADD side, this is why. I’m not going to waste a second that God has given me.

And every time I look at my daughter Sarah and mourn over the fact that she will never know the grandmother she was named for, I give thanks for no greater love.

I have experienced in my life the power of evil to bring destruction.

But I’ve also seen this. I’ve seen that evil doesn’t win. See, when Mama Sarah died, I was adopted by her mother and stepfather. I call them mama and daddy, because that’s who they are.

By the way, if you want to know the power of evil, consider this. Mama Sarah was murdered on her mother’s birthday, April 16. And she was buried on my birthday, April 18.

Evil has it’s moment. But it doesn’t win.

I was adopted and raised by my mama and daddy. And if I had not been raised by them, I wouldn’t have been raised in the church I was raised in. Which means that I may not be a Christian. Which means that I may not be a preacher. Which means that I may not be here, doing what I’m doing.

I may not be affecting your lives and your faith. If I hadn’t been raised by my adopted parents, I wouldn’t have gone to Bouge Chitto, which means I wouldn’t have gone to Co-Lin which means I wouldn’t have met Holly, which means I wouldn’t have my family.

God brought good out of this terrible tragedy.

Was my mother’s murder a good thing? No. Or course not. My heart aches for it. But, the power of God is not that he stops bad things from happening. It's that he can bring good our of anything.

Even the worst evil.

Evil doesn’t win. My life is a testament to that.

Romans 8:28 says this: "And we know that for those who love God all things work together for good, for those who are called according to his purpose."

All things will work for our good. And his glory. I am thankful. It may look bad. But know this. Evil doens’t win. Let us have that hope. And let us rejoice, even in our tears.

This post originally appeared on Andy Stoddard's blog. Andy is the pastor of Asbury United Methodist Church in Petal, MS.

ARTICLE: Talking to Children Following the Boston Marathon Bombing...And Listening!

Mon, 15 Apr 2013 15:15:00 GMT

By Melanie Gordon

Here we are again at a place where we need to reassure children that they are safe even when we may not feel safe ourselves. Shock, fear, anxiety, anger, and confusion are normal, so the adults in the lives of our children need to be equipped to respond and act. Through our baptism, we promise to surround our children “with a community of love and forgiveness.” We are that community.

Pray with children for the victims of the disaster. Simple prayers like: Dear God, help and bless the people who were harmed. Guard them all with your care. Amen.

Discuss openly with children what your family and congregation are doing to help those who have been hurt and are still hurting.

Limit exposure to continuing news stories and hold adult conversations only when children are not present. This will limit trauma by protecting children from ongoing media images of the disaster that may only contribute to fear and helplessness.

Reassure children as you listen to their fears. Children experience the same feelings as adults, so it is important and reasonable to validate their feelings while keeping a positive outlook on the future.

Share your own feelings with your children. Fear is a part of the human condition, and it is appropriate to affirm feelings of fear. There are also books that are appropriate for helping children cope with what they are feeling (view a list).

Contact organizations in your area that address the needs of children. Following traumatic events, these organizations are ready to answer your questions and respond to your concerns.

Provide structure through routine and activity. Routines and activities help regain a sense of control and security when so much feels out of control.

Make objects that encourage play reenactment of the images children observe during and after a traumatic experience. Children learn through play, and often use actions rather than words to express their fears or anxieties.

Encourage children to draw or write whatever comes to their minds, or give them a question or topic to draw about. Create a group mural or collage that illustrates the images children have seen. Follow up by listening to what they may have to say about how they are feeling.

Develop a family emergency plan. Role-play some possible situations. Knowing that you are prepared will help children cope with fears that they may find themselves separated from family in the event of a traumatic event.

Do good. Doing good for others helps children overcome the sense of powerlessness. There are many ways to be helpful in your community and around the world, like make UMCOR Relief-Supply Kits

Ongoing communication is helpful for validating children’s feelings about the images they see or the conversations they hear about traumatic events. Most importantly, end each conversation on a positive note by assuring children of God’s love. Scripture, like “God is our refuge and strength, a very present help in trouble” or “God is a safe place to hide, ready to help when we need him,” different translations from Psalm 46 is one example of scripture that can bring children comfort.

HELPFUL ARTICLES

Talking with Children and Youth Following Traumatic Events – from Project Heartland

How To Talk With Children About Boston Marathon Bombs - Gene Beresin, M.D.

HELPFUL BOOKS

Feelings by Aliki. – Helps children to identify and explain their feelings.

To Everything by Bob Barner. – Changes that bring both joy and sorrow are part of life. Includes discussion questions and activities guide.

Bedtime for Frances by Russell Hoban. Illustrated by Garth Williams. – Reflects specific fears of children at bedtime.

Mama Do You Love Me? by Barbara M. Joosse. Illustrated by Barbara Lavalle. – An inuit mother reassures her child that love does not diminish in difficult times.

Abiyoyo by Pete Seeger. Illustrated by Michael Hays. – Fighting a monster through music encourages children to explore feelings through pretend play.

The Little Old Lady Who Was Not Afraid of Anything by Linda Williams. – An interactive and rhythmic tale about feeling scared. Excellent for group time and as a flannel-board story.

This article originally appeared on UMC Ministry with Children. Used with permission.

BLOG: Nothing is Sacred

Sun, 14 Apr 2013 16:08:00 GMT

By Ronnie McBrayer

The words “holy” and “sacred” are sometimes used interchangeably. I don’t think this should be the case, as there is a huge difference between the two. Sacred comes from the Latin, “sacrum.” You might recognize that “sacrum” is also the name of the bones in your pelvis. The ancient Romans called this part of the human body “sacred.” It is where the reproductive organs are, and, particularly in the female, it is from where life springs.

Thus, as one line of thinking goes, the sacred was recognized as something that had to be protected and secured. That is an excellent picture, actually, of how we employ sacredness. Human beings create sacred rituals that draw lines, build barriers, and protect and secure our space and turf. We feel we have to keep everything that is perceived as a threat on the outside, so as to guard our life and our future.

A quick example: Not long ago I was preparing to speak at a church and had my always handy coffee cup with me. Without any thought, I sat it down on the pulpit while I was reviewing my sermon notes. This church had more than a lectern or podium. It was truly the “sacred desk.”

A person came up to me and said, “I would appreciate it if you removed your cup. This furniture is sacred.” I complied but then added, “Yes, it is ‘sacred,’ but do you know why? Because it has been designated so by a church committee, not by God. God’s holiness is not violated by a Styrofoam cup” (I didn’t mean to be snarky, but I don’t think this person became a fan).

And a second example: During one of my pastorates we moved from a shabby little storefront building to a beautiful, magnificent sanctuary. It was an incredible upgrade with actual pews, a baptistery, a steeple, and other sacred things. In our old location we had been picking up children in our little church van and bringing them to worship. These little people were tornadoes. Turned loose in an empty room, they would find something to destroy. When we moved to our new building, we kept picking up these children, but I knew it would not last.

During our first week of Vacation Bible School in the new building one of the church mothers retrieved me from my office. She was enraged. “I need you to come with me right now!” she said. She took me to a hallway, pointed at the wall, and asked, “What are we going to do about that?”

Two and a half feet above the floor was a swatch of dirt staining the white wall. It ran down the entire length of the hallway stopping at one of the classroom doors. A classroom of these “dirty bus kids” had all run their hands down the wall as they walked to class, that’s all. But I knew then that there would be no place for them in our new space.

The sacred is the ritualistic space, community, and people-dividing behavior of human beings. The holy, however, is something completely different. Something holy is something that is “whole.” The root word is “health.” In other words, holiness is something that cannot be divided. It is something that is complete, unbroken, and intact.

Thus, holiness is not something defined by lines of segregation or by different shades of acceptance. It is defined by openness and welcome. The holy doesn’t alienate, it invites. The holy doesn’t separate, it welcomes. The holy doesn’t divide, it embraces.

Whereas what is sacred is a small restricted space that must be sheltered and guarded, the old Norse word for “holy” means “a large living room,” where people are made to feel very much at home. I pray that God makes us holy: Whole, healthy, welcoming people! But I also pray that he never allow us to become a sacred people, for when we lose our ability to be hospitable, inviting the outsider in, we have lost our unique witness in the world.

Ronnie McBrayer is a syndicated columnist, pastor, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me. If you're interested in checking out his books, visit Ronnie's page at Amazon.

ARTICLE: Creating a Culture of Call

Fri, 12 Apr 2013 08:14:00 GMT

By Todd Outcalt

Thirty years ago, I was one of four people who answered a call to pastoral ministry. Not surprising, perhaps, or even remarkable . . . until one considers that all four of us came from the same small congregation of one hundred souls. I’m not sure why that tiny congregation produced so many leaders—two pastors, a missionary, and a seminary professor—but there was, I know, a culture of call in that church.

And what is culture?

For a congregation, culture is comprised of those underlying commonalities shared by the whole. Music can be a part of a congregation’s culture—so can architecture, worship traditions, and the various methods used to educate and socialize. But “call” can also be a part of a culture. Some congregations have an underlying expectation that God will raise up new leaders from among them. Not just pastors—but missionaries, teachers, and youth leaders, too.

Does your congregation have a culture of call?

Have a look. One interesting exercise would be to delve into your congregation’s history and make a list of those individuals who answered a call to ministry. History can help to describe a congregation’s culture of call.

For example, a congregation that has had a consistent history of raising up leaders can be described as a “call” congregation. Or perhaps there have been periods when people have emerged as leaders, followed by more fallow times. One might then ask: What makes the difference? How are people hearing God’s call?

A sense of call can be developed, however, and there are some methods and approaches that can help in the raising up of future leaders. Here are five approaches that, when practiced consistently, will eventually raise up people who sense God’s call in their lives.

1. At least once a year, preach a message on God’s call and suggest that there may be people in the congregation whom God is indeed calling to serve the church.

This is an important annual event—and in fact, will eventually produce fruit. Over time, people will answer this call of God and will be compelled to go deeper into their faith and commitments.

2. Every year, identify certain people whom you believe God may be calling to some form of Christian service.

Again, this is an important step—and many people won’t consider that God may be calling them until they are identified as such. Consider, for example, the leaders in your youth group, the Sunday school, or those special volunteers who are always willing to help and who love the church. Some of these people may be grappling with a call to Christian service.

3. Create a brochure describing various forms of Christian service.

Having material readily available in your church office is crucial. Many people will take material home to read and to pray over. If you have material that explains steps to ministry and what ministry is about—there will be those who will ask questions and who will step up to answer the call. At the very least, reprint some of the materials available from your denomination or other affiliation.

4. Create a 2-3 session teaching event about God’s call to ministry and what this can mean.

Use Biblical examples and invite others to consider this study who may have leadership capacity and who are eager to volunteer. From among the many may come the few. Often, people feel a sense of call when they are learning.

5. Ask

This seems like such a simple step in the call—but many people describe their first step in ministry as a simple “ask”. “Someone asked me to consider full-time ministry,” many say. Indeed, there are many people who are waiting for someone to ask, “Have you ever considered being a pastor (teacher, missionary, leader)?”

As you consider your congregation and your sense of call—begin now to create an atmosphere, a culture, that is conducive to the leading of the Spirit. Don’t doubt that many will be lead to consider these steps, and year by year, you will be creating a culture of call. You can play a large rolein raising up new leaders for the church.

ARTICLE: Life Gear for Your Spiritual Walk

Wed, 10 Apr 2013 17:05:00 GMT

By Common English Bible

We all strive to live better lives as followers of Christ, the reading of holy scripture, participating in a worshipping community, learning with our minds, and growing from our experiences with diverse people strengthen and sustain us for the endeavor.

Dealing with the ins and outs of college, the spiritual walk, and the really difficult stuff are sometimes hard to talk about with your friends or adults.

Check out the excerpt attached as a pdf below to see a sample from the booklet included with the new Life Gear for Grads Bible. This new Bible is divided into three sections:

dealing with the ins and outs of college
the spiritual walk,
and the really difficult stuff (suicide, alcohol, relationships, and helpful tips for social media).

Note: the pdf sample below shows two pages, for a longer sample click here

excerpt from Life Gear for Grads ©Common English Bible

AUDIO: Resurrection is Real!

Wed, 10 Apr 2013 14:05:00 GMT

By Stephen Handy

Stephen Handy is the senior pastor of McKendree United Methodist Church in Nashville, TN. Stephen is a visionary strategist and partnership collaborator of the gospel message of Jesus Christ. He is a passionate communicator that desires to speak God’s truth so all people of different cultures, experiences, neighborhoods, and all of God’s unique diversity can be reconciled through the unity in Jesus Christ.

VIDEO: How to Love Like God

Wed, 10 Apr 2013 13:43:00 GMT

By David Dorn

We talk about loving people like Christ, but how do we actually go about doing this? For the full episode, click here.http://www.youtube.com/watch?v=E6jCaV

Website - http://preposterousproject.com/
On Twitter - http://twitter.com/#!/iampreposterous
On Facebook - https://www.facebook.com/preposterous...
Music by http://opsound.org/artist/thehappymed...

BLOG: Meet Deborah

Tue, 09 Apr 2013 16:14:00 GMT

By Shane Raynor

In addition to writing and editing for Ministry Matters, I’m also editing a new series of Bible studies for Abingdon Press called Converge. Converge titles are four week topical studies for groups and individuals with Scripture passages and questions included in the print and electronic editions. Companion resources are available on Ministry Matters, and as each title releases we’re going to spend a few weeks on Ministry Matters and Google+ dealing with that particular book’s Bible passages and topic(s).

Our first release is Women of the Bible by James Harnish, senior pastor of Hyde Park United Methodist Church in Tampa. Jim is the author of a number of popular books, including the best selling membership and discipleship program for churches, A Disciple’s Path.

Converge is a topical series, so when Jim and I were discussing ideas for a four week Bible study, I initially wondered if Women of the Bible would be a good fit for Converge since it seemed to be more of a character study. But it turned out to be a great choice, and I’m quite proud of it being our first release. Women of the Bible deals with four remarkable women from Scripture, and the first week jumps right into the action with Deborah.

I don’t know how familiar you are with Deborah, but even if you’ve read her story before, you should check it out again. While I was editing Women of the Bible, I read it a number of times, and each time I went through the text, I picked up something new. It’s pretty impressive to me that right in the middle of a patriarchal society, a female leader emerges and the Bible doesn’t even seem to make a big deal about it.

Remember, it’s the 12th century B.C. we’re talking about. Deborah was a national leader and prophet, and Judges tells us she sat under Deborah’s palm tree and settled disputes for the Israelites. (I’m betting they didn’t name trees after everyone, so this was big.)

I’d really like to know the back story. How did Deborah rise to her position of authority? And what did her husband Lappidoth think about all this? Jim Harnish writes that we don’t know much about Lappidoth except that he married above himself. How supportive was he of his wife? Did he endure teasing from his buddies for being married to such a powerful woman? Remember, several thousand years before Margaret Thatcher and Indira Gandhi broke through the glass ceiling, Deborah led a nation into battle.

I’m blown away by all this, but the author of Judges seems almost indifferent, writing as if this sort of thing occurred regularly. It didn’t. The Bible tends to do that. The things we think should be a big deal don’t always come across as a big deal in Scripture. (The converse of that is true as well.) The Bible was ahead of its time in so many ways, and it still has an astounding number of things to say to contemporary culture.

We’re doing a podcast next week on Ministry Matters and Google+ about Deborah. If you have any questions, comments, or ideas, leave them here or send them my way. In the meantime, follow our MM page on Google+, and join the Bible community while you’re there.

ARTICLE: Big Questions About Drones

Wed, 03 Apr 2013 14:03:00 GMT

By Mike Poteet

Drones in the Headlines

During a House Judiciary Committee hearing in February entitled “Drones and the War on Terror,” Republicans and Democrats united in calling for greater scrutiny of the government’s use of unmanned aerial vehicles (UAVs), commonly known as drones. According to The Huffington Post, there is “bipartisan interest” in subpoenaing the Justice Departments’ legal memos justifying the government’s use of drones. “Members from both sides of the aisle expressed frustration that the administration has ignored their requests for more information” about the use of drones to target and kill suspected terrorists.

The issue also took the spotlight earlier that month when John Brennan, President Obama’s nominee to be the director of the CIA, appeared before the Senate Intelligence Committee for his confirmation hearing. Protestors from the peace advocacy group Code Pink disrupted Brennan’s opening statement, calling for an end to the classified drone program that he helped design while he was the White House chief advisor on counterterrorism. The protestors were removed, but the issue stayed front and center. Brennan sought to assure senators that drone strikes are legal and that the government goes through “agony” to avoid “any collateral injuries and deaths.” Despite his attempts, few senators seemed satisfied. TIME magazine senior correspondent Michael Crowley reports, “Democrats Dian[n]e Feinstein and Ron Wyden complained that the Obama administration had been too secretive about the drone program’s very existence,” while “Republicans pressed Brennan on whether the Obama administration might be killing terrorists without trying in earnest to capture them because of newly limited interrogation and detention policies.”

People are debating about drones not only in the context of overseas counterterrorism but also in domestic law enforcement. In The New York Times, Somini Sengupta observes that drones “can be used to track fleeing criminals, stranded hikers—or just as easily, political protesters.” Drones have research, personal safety, and even recreational potential. In a TIME cover story in February, Lev Grossman deems these unmanned flying machines “one of a handful of genuinely transformative technologies to emerge in the past 10 years.” Drones can be both awe-inspiring and unsettling. They represent technical prowess and advancement even as their uses raise complex legal and ethical questions.

Drones Detailed

In a piece for the PBS science series NOVA, Lauren S. Aguirre explains that drones have “been around in one form or another since World War I”; but their development has accelerated rapidly in recent decades thanks to “a host of technological innovations, including small digital sensors for navigation and flight stabilization, GPS, long-range data links, and lightweight materials.”

The RQ-1 Predator, a reconnaissance drone, is capable of carrying as much as 450 pounds of payload; boasts variable aperture cameras capable of seeing in the infrared spectrum; and can stay in the air, tracking targets, for as long as 24 hours. Combat drones are similarly advanced. Consider the MQ-9 Reaper: Its camera can read a license plate from two miles away, and it can fly for 42 hours even when armed with a thousand pounds of laser-guided bombs and air-to-ground missiles.

In the civilian market, drones aren’t armed with the latest defensive technology; but they can impress in other ways. The Ohio Transportation Department, for example, owns a one-pound drone with a wingspan of 2.5 feet with a top speed of 22 mph and a battery that lasts only 25 minutes. It cost $15,000, but the department can use it rather than a manned aircraft (at $500 an hour) to map roads and bridges.

While drones aren’t yet “smart” in the sense of operating autonomously, that day may come. Developer Chuck Heber predicts that someday “UAVs will be able to do just about everything autonomously short of pulling the trigger.”

Differing Views on Military Use of Drones

Lev Grossman takes stock of how drone use is defining the way America wages war: “Ten years ago the Pentagon had about 50 drones in its fleet; currently it has some 7,500. More than a third of the aircraft in the Air Force’s fleet are now unmanned. The U.S. military reported carrying out 447 drone attacks in Afghanistan in the first 11 months of 2012, up from 294 in all of 2011.”

In his book Kill or Capture: The War on Terror and the Soul of the Obama Presidency, Newsweek investigative correspondent Daniel Klaidman notes that in 2009, President Obama “had authorized more drone strikes than George W. Bush had approved during his entire presidency. By his third year in office, Obama had approved the killings of twice as many suspected terrorists as had ever been imprisoned in Guantánamo Bay.”

On the other hand, the use of drones as weapons offers tactical advantages to the American military. As Grossman states, the United States can use drones to “exert force not only instantly but undeterred by the risk of incurring American casualties or massive logistical bills, and without the terrestrial baggage of geography; the only relevant geography is that of the global communications grid.” This unprecedented ability to operate has been credited with achieving major military objectives. The CIA gathered intelligence via drones, for example, on Osama bin Laden’s compound in Pakistan prior to the May 2011 ground assault in which he was killed. In June, a drone strike killed Ilyas Kashmiri, who was accused of organizing such terrorist attacks as the 2006 suicide bombing of the US consulate in Karachi, Pakistan, and the 2008 massacre in Mumbai, India.

Increasingly, the United States has shifted from striking well-known terrorists deemed to pose an imminent threat to conducting “signature strikes” against unknown, suspected militants. Greater reliance on drones introduces difficult questions. The September 2011 drone strike that killed Anwar al-Awlaki—an American-born, radical Muslim cleric whom The New York Times called “perhaps the most prominent Englishspeaking advocate of violent jihad against the United States”—still fuels fierce debate over such strikes’ legality and morality. A Justice Department memo argues the government can order the killing of American citizens if they are believed to be “senior operational leaders” of al-Qaeda or “an associated force,” even if no intelligence indicates they are actively plotting an imminent attack. Civil rights advocates question this legal opinion. The very existence of the “kill list”—the secretive designation of terrorists as drone targets—alarms some observers. At the Brennan confirmation hearing, Senator Angus King (I-Maine) said, “Having the executive being the prosecutor, the judge, the jury and the executioner, all in one, is very contrary to the traditions and the laws of this country.”

Even as the Obama administration and Congress consider checks and balances such as a special court to approve drone strikes, international opposition remains. In his book The Thistle and the Drone, Dr. Akbar Ahmed, chair of Islamic studies at American University, argues that drone strikes in Pakistan have killed many more civilians than militants, breeding resentment and a desire for revenge among local tribesmen. A United Nations special rapporteur claims, “If other states were to claim the broad-based authority that the United States does, to kill people anywhere, anytime, the result would be chaos.”

Big Questions

Although local police departments are not flying armed, militarygrade drones, questions of law and ethics also follow domestic drones. No legal consensus exists on when and how local law enforcement can use drones to gather information or on what becomes of such information once it has been collected. Peter Singer, a senior fellow at the Brookings Institution, poses this hypothetical case: “If we have a bad guy named Waldo, and we have to find Waldo somewhere in that city, we will naturally gather information about all the people around Waldo, not out of malice but just because that’s the way it is. What happens to that information? Who owns it? Who stores it? Who shares it? Big questions.”

From the individual’s right to privacy, the integrity of America’s rule of constitutional law, and the nature of national self-defense and warfare, drones are provoking plenty of “big questions” that have no simple answers. The world, however, is watching to see how the United States will answer them.

Christians are called to engage such questions through the teachings of Christian faith, and the ways we answer them may differ greatly. As we grapple with complex and difficult questions about war, public surveillance, and the use of drones, we hold the vision of Jesus Christ before us; and we offer the hope of that vision to others as we seek to live God’s ways of mercy, justice, and love.

Be sure to check out FaithLink, a weekly downloadable discussion guide for classes and small groups. FaithLink motivates Christians to consider their personal views on important contemporary issues, and it also encourages them to act on their beliefs.

ARTICLE: The Ministry of Marriage Preparation

Tue, 02 Apr 2013 23:25:00 GMT

By S. Clifton and Jane P. Ives

The phone rings. You hear the excitement in Peggy’s voice as she announces her engagement to Phil and asks you to perform their wedding ceremony. You check your calendar and make an appointment to meet with them, smiling as you recall the pleasure of watching their romance bloom and grow during their years of participation in youth fellowship activities.

Or perhaps the call is from an older couple. You may already know the bride-to-be, but not the groom, or vice versa. Or both may be strangers, distantly related to someone in your congregation or primarily interested in your beautiful sanctuary as a setting for their wedding. Perhaps this is a second marriage for one or both. In any case, the invitation to officiate at a wedding arouses anticipation and concern.

What Marriage Can Be

Marriage can serve as a channel for God’s love and a means for realizing God’s will for life here on earth. When two persons nurture each other’s growth in an intimate, vital relationship, they reap benefits in the areas of health, wealth, sexual satisfaction, and personal happiness. 1 When couples affirm and support each other, sharing a forgiving and sacrificial love, everyone benefits—their children and extended families, their communities, and the world.

Growing up in the context of a satisfying marriage, children learn how to communicate effectively and how to make decisions and solve problems cooperatively. Watching their parents enjoy the pleasures and rewards of marriage, even while coping with its inevitable tensions, children develop realistic expectations for their own marriages and family life. Unfortunately, as marital failure and divorce increase in our society, more and more children lack a positive experience of marriage during their formative years.

The Breakdown of Our Marriage Culture

A 1999 National Marriage Project Report pointed out that “Americans have become less likely to marry. When they do marry their marriages are less happy. And married couples face a high likelihood of divorce. . . . Unmarried cohabitation and unwed births have grown enormously, and so has the percentage of children who grow up in fragile families.” 2 Among the disastrous effects on children of this breakdown of family life are low self-esteem, psychological distress, poor social integration, problems with interpersonal relationships, educational failure, and lower socioeconomic levels. 3 Contrary to popular belief, divorce is not an event that persons get over in time; it is an ongoing reality with continuing negative consequences for those involved. 4

You personally know couples who merely coexist or who lead separate, parallel lives. You also know couples who frequently display anger and hostility toward each other. Perhaps you have counseled with some of them or encouraged them to participate in a marriage-healing ministry. You most likely have dealt with children of divorce and know their ongoing struggles to move beyond the pain of their family’s breakdown. Effective marriage preparation can help an engaged couple develop a realistic and covenantal understanding of marriage while learning concepts and skills that can make the difference between a fulfilling relationship and an unhappy one. This responsibility weighs heavily upon you, and you want to bring to your marriage preparation ministry the best possible resources. You do not want your church to be like those Michael McManus calls “blessing machines” because, while they help couples prepare for elaborate weddings, they do little to assist them in building lasting marriages.

How Churches Can Help

Recent studies indicate that the keys to a happy marriage are a deep friendship between husband and wife and effective skills for communication and conflict management. 6 This is good news, because friendship can be nurtured and skills can be learned! By accessing current research-based information and by offering programs based on knowledge about what works, you can help engaged couples understand the challenges that lie ahead and learn how to achieve the kind of relationship they desire.

In addition to premarital counseling, you might offer a mentor couples program and/or organize group sessions for engaged and newlywed couples. You can use a premarital inventory, such as that in the Growing Love in Christian Marriage Couple's Manual, to assess and build on the strengths couples bring to their marriage. Such instruments also surface areas of potential conflict, helping couples make informed decisions about their compatibility and begin to work through their differences. You will want to provide opportunities for couples to continue marital growth after the wedding and shape the life of your congregation so that it nurtures and supports all marriages and families.

As you work to strengthen marriages and families, we think you will find a stronger sense of community emerging in your congregation. The same communication and conflict-management skills essential to healthy marriages improve other relationships as well. The healing of family relationships, moreover, can free persons from energy-draining dynamics and empower them for ministry in the world.

Notes:
1. Linda J. Waite, “Does Marriage Matter?” Demography , Vol. 32, No. 4, (November 1995), pp. 483-507.
2. David Popenoe and Barbara Dafoe Whitehead, The Slate of Our Unions: The Social Health of Marriage in America , 1999 (New Brunswick, NJ: The National Marriage Project. Rutgers University, June 1999), p. 3.
3. Paul R. Amato and Alan Booth, A Generation at Risk: Growing Up In an Era of Family Upheaval (Cambridge, MA: Harvard University Press, 1997), pp. 219-21.
Michael J. McManus, Marriage Savers®: Helping Your Friends and Family Avoid Divorce (Grand Rapids, MI: Zondervan, 1995), pp. 29-48.
4. Judith S. Wallerstein and Sandra Blakeslee, Second Chances: Men, Women, and Children a Decade After Divorce (New York: Ticknor and Fields, 1989), p. xii.
5. McManus, op. cit., pp. 20, 24.
6. David Arp and Claudia Arp, The Second Half of Marriage (Grand Rapids, MI: Zondervan, 1996), p. 36. John Gottman, with Nan Silver, Why Marriages Succeed or Fail (New York: Simon & Schuster, 1994), p. 28.
7. David Olsen, quoted by Michael J. McManus in Marriage Savers® , p. 113

BLOG: I Have Sinned

Tue, 02 Apr 2013 18:53:00 GMT

By Robert A. Ratcliff

This week I changed my Facebook picture. I did so to support a political cause in which I believe. In what follows I want to explain why what I did was a sin, and why I am led to confess it and ask your forgiveness.

Let me start by saying I haven’t changed my mind. I still believe that the cause I supported is just and fair. Unlike most political causes, I see this one as a simple and straightforward matter of common sense justice. Most importantly, I believe the position I supported best comports with the mind of Christ. So what’s with all this sin talk? Here’s what:

First, I have to recognize that I have a fiercely partisan spirit. Every political cause to which I attach myself is at least as much about my side winning as it is about the right decision being made for our country or society. I am often proud and arrogant about my political opinions, believing that those who hold positions different to mine do so, not out of genuine conviction, but out of bad faith or intellectual inferiority. I have undoubtedly brought that spirit into this week’s debate.

But second, and more important, I want to admit that simply by holding to my position (irrespective of the way I’ve held it), I have fractured the Body of Christ and grieved Christian brothers and sisters. To see why, you have to understand the tragic nature of the human predicament. This universal flaw we call sin so manifests itself in human life that even our attempts at justice wind up causing others harm. This doesn’t mean we have to give up our search for justice, but it does compel us to see that no human justice will ever be perfect (you theological types know that this is no new insight; St. Augustine and Reinhold Niebuhr have already explained it quite well).

In my case, aligning myself with that political position brought grief to other Christians, some of whom are my friends and family. My position violated certain of their deeply held theological convictions, causing them to worry about me. Many of those on my side of the debate would say that the folks on the other side think I’m going to hell for what I believe. But that’s not right, at least not for most of the folks I know. They don’t think that my beliefs endanger my eternal salvation; they think that I’ve fallen into serious error, that I’m compromising the cause of Christ, and potentially harming the consciences of Christians over whom my views might exert influence. The friends with whom I disagree, because they care for me, have been hurt by what I’ve done.

And for that I am truly and genuinely sorry. Would I do things differently? In this case, no. Like I said, I still believe with all my heart in the justice of what I have espoused. But I also know that I am a sinner, and that for every two steps forward I take there’s going to be at least one step back. So if you are a fellow Christian on the other side of this debate, please know that if I have violated your conscience, it is simply because the only alternative was to violate mine.

ARTICLE: Overcoming the World

Tue, 02 Apr 2013 14:04:00 GMT

By Randy Horick

Around the world at Easter, Christians greet one another with a call and response that reaches back nearly two thousand years: “Christ is risen!” it begins. “Christ is risen indeed!” comes the response.

This Easter greeting says that, because physical death was not the end for Jesus, it will not be the end for us, either. As Paul wrote triumphantly, “Where is your victory, Death? Where is your sting, Death?” (1 Corinthians 15:55). Because of Jesus’ resurrection, we have the promise of eternal life with God. As Charles Wesley wrote in the most famous of Easter hymns, “Christ has opened Paradise.”

But what does a risen Christ mean for us in the here and now? One answer lies in Jesus’ words to his disciples on the night he was arrested. “Be encouraged,” he said to them; “I have conquered the world” (John 16:33).

On Good Friday human beings tried to kill God’s “Word” (to use John’s term for Jesus in John 1:1-4)—the creative force of God’s love at work in the world. But on Easter, God issued an emphatic “No!” The Resurrection was God’s way of saying to the world: Human anger and human violence do not get the last word. Human hate does not get the last word. God’s love cannot be killed. God’s love overcomes everything. God’s love gets the last word.

Resurrection People

That’s a powerful message for our lives, affirming what Jesus told his friend Martha: “I am the resurrection and the life” (John 11:25). In other words, those who follow Jesus will experience resurrection both after death and in their lives now. We, as Resurrection people, believe that God’s love at work in our lives gives us a rebirth, in which our old, selfish selves “die” and something beautiful emerges. We experience a resurrection of the spirit in the present and a resurrection of the body in the life to come. We are able to overcome, or to transcend, the world.

Most of us experience times when the world seems a very cold, un-Christlike place—a place where hate and anger and prejudice rule the day, and love for God and neighbor are pushed to the side. Imagine for moment how Jesus’ followers must have felt during that first day or so after Jesus’ brutal crucifixion. It appeared, at the time, that everything they had believed in was destroyed.

We Know How This Story Ends

We have an advantage over the disciples, though. We know, through the Resurrection, that God has the final word. The disciples didn’t know that until Easter morning. At the news of Jesus’ resurrection they were transformed from a band of people hiding in fear to people who boldly, fearlessly proclaimed that Jesus is Lord. In a real sense, they were resurrected.

And, in a real sense, that is what Jesus calls us to be as disciples: people born anew into a transformed way of life. Every day is an opportunity to live this new life, whether we are at school, at home, with friends, at practice, or at work. We can always choose to be people of love and hope instead of people of hatred and despair; to put God and others ahead of any personal gain or advantage; and to follow Christ’s example.

At Easter we celebrate the good news that we don’t have to live in fear of what might happen to us if we dare to submit ourselves to God’s reign. We know who wins in the end. We can be bold and free. Jesus, through his death and resurrection, has shown us how to overcome the world.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

BLOG: Grace-Filled

Sun, 31 Mar 2013 10:02:00 GMT

By Whitney Simpson

Easter is a grace-filled celebration for us but what happens when it's over? I think we Christians can easily be tempted to experience holiday remorse after Easter. We tend to forget that God’s sacrificial love for us doesn’t have to fade. It’s eternal. We’re Easter people all year long and God’s grace has been given to us forever, right?

I don't know about where you live, but I usually prefer the weather to feel like Spring as we celebrate our risen savior and yet it has just been cold where I live. Easter is a little early this year and it is unseasonably cold in much of the country. If I’m being honest, cold weather tempts me to eat more of those famous crème eggs than my body really needs. I’m truly ready for Spring (in more ways than one) and based on conversations with friends lately, I don’t think I’m alone!

The beautiful blossoms on the trees in the parking lot of my church were in full bloom on Sunday and the weather was at the freezing point. The flowers along my parent's yard were bursting with yellow just weeks ago and now they are barely hanging on to life. Easter doesn’t have to fade away like those frozen blooms or the crème eggs. This grace doesn’t disappear like those famous crème eggs vanish from grocery store registers everywhere shortly after Easter. Remember, we know the end of the story already! We received God’s grace at no cost to us, but a great cost to our risen Lord.

This is a huge relief to a woman like me. The only grace I have is the grace given to me by God. I'm the one that got toothpaste on everything except my toothbrush this morning. My everyday life is not grace-filled because of who I am but because of whose I am. I want the grace of God on my life to cover my imperfections, my mistakes and my sins. I strive to seek him constantly in my life because my life is nothing without him and this is all because of Easter.

So, I'm glad I'm included in the Easter people and I never want to be tempted to let that feeling fade or miss seeing what the Lord has done for me. I'm heartbroken that we crucified him and yet I'm overwhelmingly thankful and amazed that Jesus rose again. I know I don't deserve it, but I am thankful He allows us to be Easter people. He also allows us the ability to show grace and love and forgiveness and receive eternal life. He allows us to see Him all around us. Each and every one of us gets this chance to experience the grace of God. Our God is a grace-filled God, one that I hope I never miss seeing, like Mary almost did. Thankfully, we are his Easter people. And, a grace-filled Easter sure lasts a lot longer than a crème-filled Easter!

Mary Magdalene left and announced to the disciples, “I’ve seen the Lord.” –John 20:18

reprinted with permission from Abingdon Women

ARTICLE: The Carpenter Is Dead

Fri, 29 Mar 2013 15:06:00 GMT

By Ronnie McBrayer

Blood runs along what remains of his left eyebrow. The drop hangs there for an instant and splashes to the ground. Stripped naked, on his knees, he lets his face fall forward into the dirt as the fading chill of early morning blows across his back; a back that more resembles something from a butcher’s shop than a human body. The strong, tanned shoulders of a carpenter are gone. Nothing remains but hanging ribbons of muscle and flesh. On any other early morning he would be carrying great stacks of lumber to his worksite, or carrying loads of fish to the market with his friends. This morning, he can’t even carry the weight of his own body, being drug the last few hundred yards to this place, by a dark-skinned stranger, pressed into service by Caesar’s army.

In the reprieve of these moments so many thoughts race through his mind. The cool of the garden the night before; the bread and the wine – oh for a sip of that wine here, now; the warm, wet kiss of betrayal; the crowd with their shouts of joy and waving palm branches; the faces of his friends: Peter, with that bushy beard, sunburned face and loud, sailor’s mouth; John, so young, so impulsive, with that unruly cowlick he can never comb into place; Mary Magdalene, she who may best understand him, but who is still so conflicted by her past, her failures, her reputation; and then that other Mary, his mother.

He can see her, tottering about in the kitchen of his childhood home, pulling the hot, black bread from the oven, smiling that knowing smile at him across the table. She is here. He recognizes her cry in the distance, the same suffering cry as when Joseph died, but now even deeper than then. She is not crying for a dead husband. She is a mother crying for a dying son. A quick glance at others in the crowd: The few who mourn for him, the Pharisees and Sanhedrin who gloat over his bleeding body, and the ignorant masses, out this early morning to see the spectacle; dumb, but beautiful sheep, victimized by their circumstances, their poverty and public opinion. There is so much they do not understand.

Dehydrated, exhausted, thirsty – so thirsty – near delirium from shock and blood loss, he prays for just a few more moment’s rest; but there is none. The Roman centurion steps forward, barking orders, cursing the gathering crowd, and kicking at his tormented victim. This is the same soldier who hours earlier, with horsewhip in hand, had reduced this young man to a bloody stump. He must now finish the task. This isn’t cruelty, the soldier explains to his own conscience, an explanation he had tendered many times. This is just a job. Some are farmers; some bakers; some are merchants; some carpenters. I am a soldier. I keep the peace. This is what I do. He had presided over many executions, preserving the Pax Romana, this Roman Peace. Bandits, insurrectionists, terrorists, freedom fighters: Countless such criminals had earned the sharp end of Roman justice.

This isn’t my idea, not my policy. I am just following orders, enforcing the rule of law. This carpenter, this amateur rabbi, this would be messiah, this king of the Jews, whoever or whatever he was (just execution number three on this morning), had apparently refused the way of Roman virtue; thus, he would pay the price. The centurion’s anger, always boiling there, just below the surface returned anew as he picked up the hammer. These seditious Jews can have their king, he thought to himself. But they better pay homage while they can, because here he lies, soon to be fastened to a stick, soon to be dead. There was only one king, as far as this soldier was concerned: The one who pays my salary and whose image is engraved on the handle of my sword.

Let’s get on with it, he says to his fellow executioners. I haven’t had breakfast yet. The cohort works to align two massive beams on the ground beside the crumpled carpenter. They roll him over on his back, his bloody shoulders now pressed against the coarse wood. Flashing through the condemned’s mind, he returns to the carpenter’s shop: I cleaved many a beam, just like these, he recalls. But I never remember the finished product being so rough, so full of splinters. With dreadful skill the legionnaire finds the depression at the front of the wrist. He drives a heavy, square, iron nail through the wrist and between the bones. This prisoner must be nearly dead already, the legionnaire assumes. It takes no one to hold him down. This freedom-fighter has no more fight left in him. Good enough, the legionnaire mumbles, over the sound of his growling belly and the sickening clatter of iron splitting wood and flesh. Quickly he moves to the other side and repeats the action. He is careful not to pull the arms too tightly, but to allow them to flex and move. Arms pulled to tightly will shorten the dying process. Remember boys, this isn’t a mercy killing. On cue, they all laugh and begin lifting the cross into place. Violently it is dropped into a well-worn hole, and the weight of wood, body, and gravity – the weight of the world – bears down on two single nails, two single hands, one single carpenter.

The left foot is now pressed over and against the right. With both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The centurion, the bulk of his gory work completed, seeks a place to sit, to rest, to eat his breakfast, and dream of going home to Italy, a home with a wife and children; a home with horses and fields of barley; a home he has not seen for many years; a home he protects by killing the enemy here, in this rebellious, God-forsaken province at the edge of the world. Better to fight the enemy at a distance, than in the streets of Rome, he reminds himself. But Oh, to be at home, where I can sleep under clean sheets, eat a kitchen-cooked meal from my own fire, where I can make love to my wife, and tell stories of far away lands to my son and daughter. Would to Jupiter and Mars and all that is holy, that I could get out of this place! Soon. Soon enough; just a few more months.

And yet, the carpenter is dying. He is crucified. As he slowly sags down with more and more weight pulling on the nails in his wrists, excruciating, fiery pain shoots along his fingers and into his arms, exploding in the brain and washing over his entire body. The nails in the wrists are putting pressure on, if not nearly severing, the median nerves. As he pushes himself upward to avoid this stretching torment, he is forced to place his full weight on the nail through his feet. This he cannot stand. The searing agony of the nail tearing through the tissues and nerves between the bones of his feet is too much, far too much. He must collapse, only for the angry outburst of pain in his wrists to begin all over again.

The arms fatigue. Cramps sweep through his muscles, knotting them in relentless, throbbing suffering. The carpenter begins to lose the ability to push himself upward to breathe. He is suffocating; slowly, gradually, in the heat of the now rising sun. He fights to get even one small breath, just one. And with that breath he screams, “Eloi, Eloi, lama sabachthani?” My God…oh dear God…Why? Why have you forsaken me? Finally enough carbon dioxide builds up in his lungs and in his blood stream, partially relieving the cramps. He is now able, sporadically, to push himself upward to exhale and bring tiny bursts of oxygen into his lungs; oxygen that will not save him, that will only prolong his suffering.

For six hours on this Friday – six long, wretched hours – while Roman soldiers eat their bread and dream of home, while his mother wails with a dagger in her own heart, while the crowds laugh and mock, while his friends hide in abject defeat, while the government washes its soft hands clean, while the sky turns black and God himself weeps – the carpenter hangs there, strung between heaven and earth, suffering in hell.

Infinite pain, cycles of twisting and contorting to get a breath, joint-ripping cramps, periods of asphyxiation, searing agony as his lacerated back moves up and down against the rough timber. Then, as if he had any more blood to spill, as if he had any more pain to feel, any more ways to suffer, a bottomless, devastating agony is born deep within his chest. The pericardium of the heart begins to fill with serum. The heart compresses, constricts, and spasms as it drowns in its own fluid. Pushed beyond its limit, the heart can no longer pump the heavy, thick, blood. The tortured lungs, working like panic-stricken bellows, gasp for the last gulps of air. The chill of death, with all its welcomed mercy, crawls across his body. Finally – finally – he can allow his body to die. Over a misshapen, swollen tongue and cracked, bleeding lips he whispers, Tetelestai. It is finished. The carpenter is dead.

ARTICLE: Confronting Drug Abuse

Thu, 28 Mar 2013 15:15:00 GMT

By Erik Alsgaard

Synthetic Marijuana

Sixteen-year-old Emily Bauer was on a breathing tube, lying in a hospital bed in Texas on the afternoon of December 16. All medications and nourishment had been stopped, with only morphine flowing into her body. Days earlier, doctors performed emergency surgery and drilled a hole in Emily’s skull, inserting a tube to relieve mounting pressure. Her family waited by her bed, expecting her to die. Instead, the next day, she was still alive. That morning, Emily’s mother said to her, “I love you.” Amazingly, Emily was able to whisper back, “I love you too.”

The family said that the reason Emily landed in the hospital was drug abuse, but not from any of the “usual” or “normal” drugs associated with overdosing, such as heroin or cocaine. Instead, what almost took Emily’s life was a form of synthetic marijuana packaged as “potpourri,” a substance that she and her friends had bought legally at a local gas station.

The Office of National Drug Control Policy reports that the use of synthetic marijuana is “alarmingly high.” According to 2011 data, more than one in nine high school seniors—11.4 percent—had taken this drug in the past year, making it the second most commonly used illicit drug. Additionally, illicit drug use in the United States is growing. The National Institute on Drug Abuse reported last December that “in 2011, an estimated 22.5 million Americans aged 12 or older—or 8.7 percent of the population—had used an illicit drug or abused a psychotherapeutic medication (such as a pain reliever, stimulant, or tranquilizer) in the past month. This is up from 8.3 percent in 2002.” The most commonly used illicit drug is marijuana.

Better known by street names such as K2 or Spice, synthetic marijuana creates a “high” like smoking real marijuana, according to the National Institute on Drug Abuse. Emily’s stepfather, Tommy Bryant, was reported in the press as saying, “Had I thought that there was any chance that she could have been hurt by this stuff, I would have been a lot more vigilant. I had no idea it was so bad.”

Synthetic marijuana is “a mixture of herbs or other plant materials that have been sprayed with artificial chemicals that are supposed to mimic the effects of THC, the psychoactive ingredient in marijuana,” the Partnership at Drugfree.org explains. However, because the drug is synthetic, the effects on the body can be quite different than regular marijuana. The effects of the drug are quite fast and can last for up to eight hours. No one knows the long-term effects of using the drug. “The paranoia that is associated with K2/Spice is closer to the psychological reaction to PCP or angel dust than to the paranoia associated with marijuana.” Barbara Carreno, spokeswoman for the US Drug Enforcement Administration, said that synthetic marijuana is so dangerous because “it can be 100 times more potent than marijuana.”

CNN.com reports that synthetic marijuana was linked to 11,406 emergency department visits in 2010, and that children ages 12 to 17 were the most likely to be brought in. The first state laws banning these kinds of drugs were adopted that same year; and today, at least 41 states and Puerto rico have laws on the books banning them. In 2012, President Obama signed legislation that banned five of the most common substances used to make synthetic marijuana and bath salts.

One commonly reported side effect of smoking synthetic marijuana is extreme, migraine-like headaches. In fact, this was the first symptom Emily Bauer reported. Her family believes this was around the time she started smoking the drug, about two weeks before she was admitted to the hospital.

Bath Salts

According to the Partnership at Drugfree.org, bath salts are sold under a wide variety of street names. Some examples are Bliss, Blue Silk, Cloud Nine, Drone, Ivory Wave, Lunar Wave, Ocean Burst, and Stardust. Bath salts are ingested by sniffing or snorting, while synthetic marijuana is usually smoked. People who use bath salts often experience short-term paranoia, including suicidal thoughts, violent behavior, confusion, and hallucinations. The effects, which take only minutes to achieve, can last for up to six hours.

So, what are bath salts? They are not the kind of salts one would place in a tub of hot water prior to taking a bath. They look similar, hence the name. According to an online guide for parents published by the Partnership at Drugfree.org, bath salts are “a man-made, chemical (as opposed to organic) stimulant drug. . . . Amphetamines, or speed, are an example of stimulant drugs.”

The technical term for bath salts is “substituted cathinone,” which has a stimulant effect on the user and can be very dangerous. Substituted cathinones, according to the guide, are “synthetic, concentrated versions of the stimulant chemical in Khat [a plant cultivated and used in the Middle East and East Africa].” The chemicals most commonly found in bath salts are Methylenedioxypyrovalerone (MDPV), mephedrone, and methylone.

Methamphetamine

Perhaps much better known than K2 or bath salts, crystal meth is a powerful drug wreaking havoc across the globe. Several big-name celebrities have fallen victim to the drug, raising its awareness but hardly diminishing its appeal. Black Eyed Peas’ lead singer, Fergie, was once hooked on meth; Redmond O’Neal, son of Farrah Fawcett and Ryan O’Neal, was jailed for use; and Full House actress Jodie Sweetin wrote in 2009 how she once attended a premier “high as a kite” on crystal meth.

First invented in Japan in 1919, methamphetamine is “an addictive stimulant that strongly activates certain systems in the brain,” according to the Partnership at Drugfree.org. During World War II, meth was given to allied bomber pilots to keep them awake on long flights. However, usage of the drug was stopped because soldiers became irritable and aggressive. Meth was once used to treat heroin addiction in the 1960’s, but by 1970 it had become a controlled substance in the United States. In 1996, Congress passed a measure that also regulated the ingredients used to make meth, such as pseudoephedrine, hydrochloric gas, and iodine.

Right after a person smokes or injects the drug, meth creates an intense sensation, or “rush,” that lasts only a few minutes but, according to users, is “extremely pleasurable.” After the initial rush, users frequently become agitated and sometimes violent. Other immediate side effects include sleeplessness, a decrease in appetite, anxiety, and convulsions. The person could also suffer a heart attack.

“Crystal meth is one of the most addictive substances on the planet,” said Pax Prentiss, the founder and director of Passages Malibu, a drug and alcohol treatment center. “It also does the most harm.” He should know: Prentiss once encountered a long-time addict who had done the drug so much, he had lost his nose. Dr. Eric Braverman, an addiction specialist and author, notes that crystal meth “blows out” the brain’s ability to make dopamine, which can—and does—lead to brain damage. Users often develop a tolerance for the drug in short order, needing ever-larger doses to achieve the same rush. Addicts have reportedly gone without sleep, food, or other necessities of life to get high.

What We Can Do

In addition to the real cost in terms of human lives damaged or destroyed, the usage of illicit drugs in the United States impacts our economy. According to the Partnership at Drugfree.org, drug abuse in the United States costs employers $276 billion per year. The Substance Abuse and Mental Health Services Administration reports that “three-quarters of people with a drug or alcohol problem are employed.” What can we do in light of such statistics?

Churches can offer programs to educate people in their communities. They can cooperate with local programs to advocate for change. They can also offer space for recovery programs such as Alcoholics Anonymous.

What can parents do to avoid situations like Emily Bauer’s? The Partnership at Drugfree.org states that communication is the crucial first step. “Clearly communicate the risks of alcohol and drug use,” the guide says. “Let your children know you disapprove” of their use. Monitoring who your children “hang out” with is also important, as well as knowing where your children are at all times. Spotting drug and alcohol use can be a challenge, but it is important for parents to know the signs, such as declining grades at school; abrupt changes in friends, groups, or behavior; changes in sleeping habits; less openness and honesty with family members; and/or a sudden onset of severe headaches. When you do spot a problem, the guide says that focusing is crucial. “Don’t panic, but act right away. Start talking” with your children. “Take action and learn more.”

News reports indicate that Emily Bauer has suffered brain damage and is paralyzed. She is also unable to see. In late January, Emily ate her first solid food since the incident, something the family takes as a sign of hope. Emily’s stepfather, Tommy, says he wouldn’t wish this nightmare on any parent. He and his family have started a nonprofit organization called Synthetic Awareness for Emily, which has a goal of educating families, teachers, and doctors about the dangers and warning signs of synthetic marijuana use. “We want to let other parents know about this so they don’t have to go [through] what we’ve been going through.”

VIDEO: The Jesus We Need

Wed, 27 Mar 2013 17:42:00 GMT

By David Dorn

Jesus isn't who they wanted, but Jesus is who they needed. When Jesus entered the city of Jerusalem, riding on a donkey, the Jewish people praised Him singing "Hosanna." "Blessed is he who comes in the name of the Lord." "Hosanna in the highest." Yet days later, the crowds turned on Jesus. Why? Because Jesus didn't live up to their expectations. He isn't who they wanted. But he was just who they needed. Check out this free Bible Study centered on Holy Week from Matthew 21:1-17.

Small Group Questions

If you were an Israelite, what kind of a Savior would you expect? Which movie character would best describe who you were looking for in a Messiah?
Imagine you're in the crowd that has gathered for Jesus' entry into your city. Everyone is excited and chanting praises. You see Him riding in on a donkey. What would you think?
Consider this statement: "Jesus isn't who they wanted, but Jesus is who they needed." Jesus didn't come demanding Jewish freedom, rather He came demanding holiness from God's people. What do you think that means?
The religious and business leaders who felt guilty, ran from Jesus, while the lame and blind sought Jesus out. Consider the irony of that statement...
Have you ever discarded God because He wasn't acting or doing what you thought He should? Do you find yourself slipping away from God, or seeking Him out?

BLOG: The Death of Death

Wed, 27 Mar 2013 13:24:00 GMT

By Clay Morgan

Vampires, zombies, ghosts, and undead creatures appeal to us because eternity has been set in our hearts. Our limited minds aren’t able to comprehend infinity, yet humankind has long been obsessed with immortality. We feel that there’s something beyond this existence. A person’s soul, spirit, essence, or whatever we want to call it must live forever.

In all our speculation we’ve created fictional scenarios in which life beyond the grave happens right here on earth. It’s part of what makes creatures of the night so interesting. In some ways, visions of undead hordes aren’t too far from what the Bible predicts. That’s what resurrection is, after all. Dead people will come back to life. If Scripture is accurate, then we are all getting a seriously extreme makeover for eternity—a version of our bodies that can never be destroyed.

Paul said the perishable will become imperishable. Firstcentury believers like the Corinthians were already asking him how such a thing could be possible. “How are the dead raised?” they wondered. “With what kind of body will they come?” It’s like they were saying, “How could this possibly work? What would a corpse look like if it was pulled from the grave? Are you nuts?!” Even New Testament listeners in places like Corinth envisioned grim, zombielike bodies.

Paul responded by pointing out the laws of nature. Flowers and plants are not put in the ground. Seeds are. They look nothing like that which they yield but must first be put in the ground. The death of those seeds leads to new life and beauty. He described how even in our current understanding we know there are heavenly bodies like the sun, moon, and stars that we can see with our earthly bodies. We can understand that a gap exists between these realms, but transformation must occur in order to bridge it.

If we’re honest, most of us have thought about ways we would like to change our body. We dream about bodies that are not only perfect but also immune to sickness—bodies that can never die because death will be dead. Christ’s work on the cross means we don’t even have to fear death. Paul knew it when he asked, “Where, O death, is your victory? / Where, O death, is your sting?” (1 Corinthians 15:55). The sting of death is sin, and God nailed it to the cross to make a spectacle of it.

Out of all the crazy stories in this book, Jesus is the only one who raised himself from the dead. Everyone else was just resuscitated. They came back to life for a while but still had to die again. A resurrected person is immortal. Imagine what it will be like to have a physical body and yet never have to fear death. Without death to fear we are truly free to live.

ARTICLE: The Biblical People of Easter

Tue, 26 Mar 2013 11:54:00 GMT

By Nancy Ferguson

Jesus Is Risen!

Alleluia! Jesus Christ is risen! Christians everywhere declare this truth that is the foundation of our faith. This Sunday we hear again the story of those who discovered the empty tomb and who encountered the risen Christ.

Each of the Gospels gives us an account of the Resurrection events and the people who witnessed them. In each account, Jesus’ followers move through an array of feelings and actions that ultimately lead to belief and commitment that changed the world. By looking carefully at the followers of Jesus in the stories, we can deepen our understanding of what it means for us to live as Easter people.

The Women

All of the Gospels tell us that there were women who watched the Crucifixion and stayed until the end. Joseph of Arimathea is given permission by Pilate to take Jesus’ body and bury it in a new tomb (Matthew 27:57-60; Mark 15:43-46; Luke 23:50-54; John 19:38- 42). Three Gospels tell us that the women watch as Jesus is buried (Matthew 27:55-61; Mark 15:40-47; Luke 23:49-56). We can only imagine their sense of grief and loss that the man they had followed, believed, and loved for three years was now dead.

On the morning after the Sabbath, the women return to the tomb. Mark 16:1-3 and Luke 23:55–24:1 say that the purpose of the visit is to anoint the body with spices, a task traditionally assigned to women. They witness the burial, but they worry about the large rock rolled across the entrance to the tomb. Jewish burial practices varied. Some followed the tradition of other Near Eastern peoples and buried their dead in a hole in the ground. Others followed the practice we find at Qumran of burying the dead in a shallow grave marked by a rock pile. Wealthy families often dug into the soft limestone rock to make shelves to hold stone coffins. Many of these caves were closed by heavy stone wheels that could be rolled back and forth in a groove.

The wording of all four Gospel accounts suggests this is the kind of tomb in which they placed Jesus’ body. Matthew reports that the women return to “look at the tomb” (Matthew 28:1). It is not hard to imagine that the women wanted to be close to Jesus in their grief. John reports that Mary Magdalene comes to the tomb and sees that the stone has been removed (John 20:1). In all four Gospels, the women are the first to discover the stone has been removed and the tomb is empty.

How do they respond? Matthew describes their fear and great joy as they run to tell the others (Matthew 28:8). Mark reports that they are alarmed when they see the empty tomb and a man dressed in white. They are “overcome with terror and dread” and flee. They say nothing to anyone because of their fear (Mark 16:8). Luke reports that they are perplexed and do not know what to think about the empty tomb. They are frightened by two men in glowing clothes who appear and announce that Jesus has been raised (Luke 24:1-10). John writes that Mary sees that the stone was rolled away at the tomb and runs to Peter and “the other disciple” to tell them that Jesus’ body is missing. She is overcome with grief and weeps beside the empty tomb. After her encounter with Jesus, she announces to the others that she has seen the Lord (John 20:1-2, 11-18). Emotional responses of the women run the gamut from confusion and alarm to fear and grief to great joy, extremes that are not unusual to anyone who loves others deeply. They believe and become the first witnesses of the Resurrection.

The Disciples

During the events of Jesus’ arrest, trial, and crucifixion, the 12 disciples–– those closest to Jesus during the three years of his ministry—do not act with much courage or loyalty. Judas betrays Jesus for 30 pieces of silver; disciples fall asleep in the garden while Jesus prays; Peter denies that he knows Jesus. Except for the presence of John, the disciple whom Jesus loved (John 19:25-27), there is no mention of the disciples at the cross. The women were there and followed the body to the tomb, but nowhere does it say any of the other disciples were present at the burial. We must wonder what happened to them.

Only John and Luke report that any of the disciples come to the empty tomb. Luke tells us the disciples don’t believe the women when they report that Jesus is risen. However, Peter runs to the tomb, stoops and looks inside, sees the linen cloths, then returns home amazed at what he has seen (Luke 24:11-12). In the Book of John, both Peter and another disciple run to the grave. They look inside and see the folded burial cloths. When the other disciple sees the folded cloths, he believes the women’s report; but they still do not understand that Jesus has risen from the dead (John 20:3-10). In both accounts, running to the tomb indicates urgency, a need to know that must emerge from their love for and commitment to the one they have apparently lost. At this point, their response to the empty tomb is amazement. They want to know what has happened. How can they make sense of this? It is a question we often ask as contemporary followers of Jesus.

Post-Resurrection Appearances

In the midst of grief, confusion, terror, amazement, bewilderment, belief, disbelief, and joy, the risen Jesus appears to his followers. In Matthew 28:9-10, he greets Mary Magdalene and the other Mary and gives them instructions for the other disciples. He gives the disciples the Great Commission before his ascension (28:16-20).

Mark 16:9-20 describes Jesus’ appearances to Mary Magdalene, two disciples, and then all the disciples. After upbraiding the disciples for their disbelief, he commissions them to proclaim the good news to all creation (verses 14-15).

Luke 24:13-35 records Jesus’ appearance to Cleopas and his friend as they walk along the road to Emmaus. Jesus explains the Scriptures and then eats dinner with them. It was not until he breaks the bread that the two men recognize Jesus, who immediately disappears. They respond, “Weren’t our hearts on fire when he spoke to us along the road and when he explained the scriptures for us?” (verse 32). They go to Jerusalem, find the eleven disciples and their friends, and tell them what has happened. Luke 24:36-49 tells us that Jesus appears to the disciples as they are meeting together. Initially, they are terrified and think he is a ghost. Jesus shows them his hands and feet, eats fish with them, and explains the Scriptures to them. Luke ends with the ascension of Jesus and with the disciples joyfully worshiping the risen Christ and praising God.

John 20 describes Jesus’ appearance to Mary Magdalene and several appearances to the disciples. In the first appearance to the disciples in a closed room, Jesus shows them his wounds and breathes the Holy Spirit on them (verses 19-23). Thomas, who was not with them at the time, needs proof. He says, “Unless I see the nail marks in his hands, put my finger in the wounds left by the nails, and put my hand into his side, I won’t believe” (verse 25). Jesus appears to them again when Thomas is present and invites Thomas to touch him. Thomas recognizes Jesus and moves from doubt to belief: “My Lord and My God!” (verses 26-28). After another encounter with the disciples at the Sea of Tiberius, John 21:15-18 tells about a poignant moment with Peter. Three times the risen Jesus asks Peter if he loves him. Peter, hurt by Jesus’ questions, responds, “You know I love you.” Ironically, during the trial of Jesus, Peter had denied knowing Jesus three times (John 18:15-25).

What Can We Learn?

All of those who visited the empty tomb or encountered the risen Christ in the days after Easter had one thing in common: They were witnesses to the fact that Jesus was not dead but had risen. Like the firstcentury followers of Jesus, we are witnesses to the Resurrection and the promise of new life in Jesus Christ. Jesus himself, the key person in the stories, provides the guidance and direction for his early followers and for us in two of his post-resurrection appearances. In Matthew 28:16-20, Jesus meets his disciples on a mountaintop and commands them to go, tell, baptize, and make disciples. In the final encounter with Peter in John 21, Jesus tells him to feed his lambs, care for his sheep, and feed his sheep (verses 15-17).

As we reflect on their responses to the risen Christ, we can also reflect on our own responses. How do we encounter the risen Christ day to day? How can we be witnesses to new life? How do the Scriptures enliven our faith? How does the risen Christ cause our hearts to burn within us? How can we feed Jesus’ sheep? We don’t respond to these questions without help. Jesus says, “And remember, I am with you always, to the end of the age” (Matthew 28:20, NRSV).

BLOG: Let Us Break Matzah Together

Mon, 25 Mar 2013 18:53:00 GMT

By Neal Bowes

Yesterday Christians around the world observed Palm Sunday, the day when we remember Jesus as he approached the end of his earthly ministry, riding triumphantly into Jerusalem amidst the cheers and adulation of the vast crowds. Some who were present may have believed they were cheering their soon-to-be new king, who would enter the city and use the amazing powers they had all witnessed to expel the Roman occupiers who had besieged their country for so many years. Little did they know that he would be crucified within the week.

Palm Sunday marks the beginning of Holy Week, when Christians commemorate the events that led up to Jesus’ crucifixion and resurrection. On Thursday of this week, a day we know as Maundy Thursday, we remember the final meal that Jesus shared with his disciples before being arrested, standing trial, and being crucifi ed. During his Last Supper, Jesus picked up the bread, “and giving thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’” (Luke 22:19) In keeping with his request, we remember Jesus’ great sacrifice when we participate in the sacrament of Holy Communion.

A Long-Standing Tradition

Jesus’ final meal with his disciples wasn’t just any ordinary dinner party. Jesus and his disciples were celebrating Passover. By the time these men sat down to eat, the Jewish people and their ancestors had been celebrating the annual Passover Festival for over fourteen hundred years. God ordained the observance as the ancient Israelites were escaping their long captivity in Egypt.

The original Passover occurred after several attempts by God to free the Israelites from slavery in Egypt. Working through Moses, God had brought nine terrible plagues upon Egypt in an effort to convince Pharaoh to release the captives. Pharaoh remained unmoved, but the tenth plague would be decisive. During the night the firstborn in every household throughout the land would die. To be sure that no death would befall an Israelite household, God instructed each family to coat the doorframes of their homes with the blood of a sacrifi ced lamb. As the plague moved through Egypt, it “passed over” the homes of the faithful.

During the Passover meal, a flat, hard bread made without yeast, known today as matzah, is used, because on the morning after the tenth plague, the Jewish people were released and left Egypt in such great haste that there was no time to add yeast to their bread dough and let it rise. As part of the ceremony, which Jewish people still celebrate today, a piece of this unleavened bread is broken. It symbolizes the Passover lamb, which was sacrificed to save the people from death and release them from captivity. It was this piece of bread that Jesus broke when he told his disciples that it would come to symbolize his body. His body would be sacrificed, and his blood would be shed to release the people from the burden of their sins and save them from death—granting them eternal life.

Important to Jesus, Important to Us

Your youth may have Jewish friends. Perhaps they have attended a bar or bat mitzvah (a coming-of-age rite for Jewish young people). Or, they may know families who will celebrate the Passover. It’s important that youth have a basic understanding of this celebration, not only because it may be important to people they know but also because it was important to Jesus. The Passover story helps us better understand and appreciate Jesus’ sacrifice for our freedom. So, chag sameach! (That’s “KHAHG sah-MEHY-ahkh.” It’s Hebrew for “joyous festival.”) Share some matzah with your youth and explore the rich tradition surrounding the Passover festival. As you do, reflect on the connection between the Passover, our ritual of Holy Communion, and Jesus’ death and resurrection.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

BLOG: Get Humble, Get Holy

Mon, 25 Mar 2013 16:00:00 GMT

By Ronnie McBrayer

This week, the world’s two billion Christians celebrate Holy Week. This week, booked-ended by the festive days of Palm Sunday that honors Jesus’ “triumphal entry” into Jerusalem, and Easter Sunday that celebrates Jesus’ resurrection, contains some of the most significant events on the church calendar.

Among others, there is Great Wednesday, Good Friday, and Holy Saturday. And depending upon the tradition, Holy Week is celebrated with special Masses, vigils, Tenebraes, participation in the Stations of the Cross, Passion plays, sunrise services, cantatas, and street processions.

Not to be missed in all this activity is the Thursday of Holy Week, referred to as Maundy Thursday. “Maundy,” like so many Christian traditions, comes from the Latin word mandatum, meaning “commandment.” On Jesus’ last night before his crucifixion, he gathered his disciples and gave them the commandment to love and serve one another. Then he showed them how.

Jesus rolled up his sleeves, threw a towel over his shoulder, and with a basin of water, squatted down to wash the filthy feet of his disciples. Yes, God stooped. The Christ crawled. The Master became the servant. Jesus took the position of a slave and honored those who had not the slightest indication of how holy such an act really was.

Walter Brueggemann describes this scene with his usual insight and flair. He says, “To kneel in the presence of another is to be totally vulnerable, because you are in an excellent posture to have your face or your groin kicked in. Our Lord made himself vulnerable precisely in that way! He knelt, not in humility or in fear, but in strength and confidence, opening himself to others.”

In the midst of this busy week of festivities, I wonder if a few of we Christians might pause to consider vulnerability as a holy exercise. See, Jesus never maintained feelings of superiority over others; he eagerly gave up his rights and privileges. Jesus didn’t defend himself with angry tirades or theological manifestos; he taught – and manifested – vulnerable love.

Jesus’ instruction on Maundy Thursday was not a how-to lecture on proving how “right” his followers were; it was a demonstration course for how to live in the world. Thus, the Christian means and method of confrontation is not condemnation, but naked service.

A follower of Jesus testifies to and celebrates the truth he has come to know, but knows in equal measure that the truth has been washed through and through with a foot wash basin. The power of the disciple of Christ is a power wielded, not by force or fist, but by a holy hand towel.

He who would be like Jesus does not lord over others. He gets down on the ground, down on his face, down in the dust, the mire, and the mud. He makes himself completely and totally exposed. Even if those whom he serves kick him in the face; even if they stone him to death; even if they crucify him on a cross: There is no other way.

So how does this kind of vulnerability break out in our lives? Maybe like this: One day, all at once or like a slow dawn; in a blinding flash or a gradual evolvement; as literal as the world or as mystical as a dream; we will see Jesus kneeling before us. His calloused carpenter’s hands are gently splashing the water in the basin. A clean towel hangs around his neck.

He crouches to wash our dirty feet, knowing who and what we are really made of: Suspicious, angry, petty, fragile, hateful, self-centered, and untrusting. We know he knows these things, but then he smiles a knowing smile, and we understand that he loves us anyway.

By submitting to and serving us, Christ opens our hearts in new, revolutionary ways. And the more open our hearts become – the more we understand how vulnerable our Lord has made himself to us – the greater our capacity to be vulnerable toward others. That’s how God’s love works, and that love can make any week holy.

Ronnie McBrayer is a syndicated columnist, speaker, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

VIDEO: Not For Sale

Mon, 25 Mar 2013 15:17:00 GMT

By Christopher P. Momany

Did you know that 27 million people are enslaved today? More than were bartered during the years of the transatlantic slave trade of centuries past. Students of Adrian College in Michigan talk about why they got involved with the Not For Sale anti-trafficking campaign.

ARTICLE: Extreme Weather and Climate Change

Mon, 25 Mar 2013 13:23:00 GMT

By Jeanne Torrence Finley

The Hottest Year on Record

Two major reports on climate change were issued in January 2013. The State of the Climate Report from the National Oceanic and Atmosphere Administration’s (NOAA) National Climatic Data Center in Asheville, North Carolina, indicated that 2012 was the hottest year in the contiguous United States since recordkeeping began in 1895. Weather stations across the country reported 34,008 new record daily highs.

The average temperature in 2012 was 55.3 degrees, 3.2 degrees higher than the 20th-century average, according to the report. Temperatures were above normal for all 16 months from June 2011 to September 2012. NOAA’s data indicated a long-term trend of hotter, drier, and more extreme weather and provided increased evidence that human activity (especially burning fossil fuels) is contributing to climate change.

“Climate change, once considered an issue for a distant future, has moved firmly into the present,” according to the draft of the National Climate Assessment, also released in January. The assessment said, “Americans are noticing changes all around them. Summers are longer and hotter, and periods of extreme heat last longer than any living American has ever experienced. Winters are generally shorter and warmer.” Written by 240 scientists and business leaders, the assessment called the use of fossil fuels by humans the main driver of climate change.

Weather and Climate Change

The average surface temperature worldwide has risen almost one degree Fahrenheit in the past 40 years. As oceans warm, they increase water vapor in the atmosphere; and increased water vapor increases the potential for intense rainfalls. With a predicted increase of up to eight degrees by 2100, weather patterns will change significantly, with the rain belt getting wider and subtropical dry zones moving toward the poles—toward the American Southwest, southern Australia, and southern Europe.

Global warming has resulted in a 20 percent increase in the intensity of downpours during the last century, explains Gerald Meehl, a senior scientist and vice-chair at the National Center for Atmospheric Research, in an interview with National Geographic. He says that global warming has increased the odds for extreme weather.

“Picture a baseball player on steroids,” says Meehl. “This baseball player steps up to the plate and hits a home run. It’s impossible to say if he hit that home run because of the steroids, or whether he would have hit it anyway. The drugs just made it more likely.”

Meehl explains that greenhouse gases are the steroids of the climate system. “By adding just a little bit more carbon dioxide to the climate, it makes things a little bit warmer and shifts the odds toward these more extreme events.”

As hurricanes become more intense, coasts are more vulnerable to erosion and flooding because of rising sea levels and storm surges. In turn, these adversely affect energy and transportation infrastructure. Examples are the massive destruction from Hurricane Katrina in 2005 and Superstorm Sandy in 2012.

Droughts and Floods

More rain results in more frequent flash flooding. Flooding in 2008 in the Midwest was considered a 500-year flood, a flood so rare that it has a 0.2 percent chance of happening each year. In May 2010, Nashville, Tennessee, suffered the worst flooding in its history.

While some areas are affected by too much water, others have too little. The Pew Center on Global Climate Change (now the Center for Climate and Energy Solutions, or C2ES) offers this explanation: “As the atmosphere becomes warmer, it can hold more water, increasing the length of time between rain events and the amount of rainfall in an individual event. As a result, areas where the average annual rainfall increases may also experience more frequent and longer droughts.”

Texas had less rain from October 2010 to September 2011 than during any 12-month period since recordkeeping started in 1895. Wells went dry, and drought forced some ranchers to send their livestock north. “This has been the most severe one-year drought we’ve ever had,” says state climatologist John Nielsen-Gammon. While he attributes the heat wave in part to La Niña, he explains that climate change aggravated the situation. Nielsen-Gammon says that even a small increase in heat made Texas forests even drier, precipitating the worst wildfire season on record. The wildfires, all together, blackened an area bigger than Connecticut.

Warmer temperatures also threaten water supplies, especially those dependent on seasonal melting of ice and snow. In the short term, this melting can cause flooding; but in the long term, the reduction in snow and ice water reserves can reduce water for agriculture, human consumption, and energy production. In the western United States, earlier snowmelts have made summers longer and drier, thus creating the conditions for wildfires. Climate change also affects the quality and quantity of drinking water. The Pew Center on Global Climate Change says, “Flooding and heavy rainfall may overwhelm local water infrastructure and increase the level of sediment and contaminants in the water supply.”

Other Impacts

Climate change also affects human health and survival, both directly in the form of heat waves, floods, and storms and indirectly in the form of increased smog and ozone in cities around the world. A consequence is the spread of infectious diseases. Children, the elderly, and the poor are at the greatest risk of climate-related and weather-related illness.

Other impacts of climate change are threats to ecosystems (for example, species extinction, bird migration, destruction of coral reefs and rainforests). Scientists are recording dramatic declines in Arctic ice, which in itself intensifies climate change. The ice that has kept the earth cooler by reflecting heat away from the earth disappears. The darker ocean water absorbs more heat. In addition, the loss of glaciers, ice sheets, and snow packs are associated with rising sea levels.

Extreme weather meeting with population density creates natural disasters with huge economic ramifications. In Texas, Arizona, and California, housing development in woodlands has put more properties in danger of wildfires. Coastal development in Florida, North Carolina, and Maryland has meant that expensive beach homes and hotels are at risk of destruction by hurricanes and severe storms. In 2011, insured losses from natural disasters amounted to almost $36 billion. In Florida, several national companies have stopped writing new policies because of the risk posed by drought, wildfires, and hurricanes.

What Can We Do?

What can we do about global warming? The Union of Concerned Scientists (UCS) says, “As individuals, we can help by being mindful of our electricity use, driving more efficient cars, reducing the number of miles we drive, and taking other steps to reduce our own consumption of fossil fuels.”

However, significant reduction of fossil fuel use requires the efforts of government and corporations. UCS explains that we can advocate for putting limits on the amount of carbon that polluters can emit, expanding the use of renewable energy, and reducing tropical deforestation and wildfire risks. In short, governments and corporations need to change our energy system to one that is less dependent on oil, coal, and other fossil fuels.

Faith and Creation Care

How can our faith guide us as we seek ways to make a difference? At the root of this enormous problem are the attitudes that the earth is ours to use as we please and that exploiting its resources will not have consequences. At the core of Christian faith is the command to love God and neighbor (Matthew 22:37-40). Several years ago, the Council of Bishops wrote God’s Renewed Creation: Call to Hope and Action in which they reflected on what this dual commandment means in terms of addressing climate change.

They named four ways we can live out that commandment. First, they said, “We love God by paying attention to God’s creation.” Are we attentive to the world that God loves? Do we see its beauty and wonder, and do we see its wounds?

Second, the bishops said, “We love God and neighbor by practicing compassionate respect.” We understand that the earth is not ours to plunder and that its resources are not ours to exploit. We take seriously the statement found in Psalm 24:1-2 that “the earth is the LORD’s.”

Third, they said, “We love God and neighbor by changing our behavior.” We ask ourselves how our lifestyles increase our carbon footprint (the amount of carbon our actions put into the atmosphere). Answering that question requires examining our consumption of material goods. Do we buy more than we need? Are we wasteful? Answering that question also involves examining the sources of our food. Do we try to eat locally grown foods that are in season? Or does most food come from thousands of miles away by transportation that burns huge amounts of fossil fuel?

Fourth, the bishops said, “We love God and neighbor by challenging those who do harm.” We must challenge people, companies, and governments whose practices are destroying the earth.

Dr. Norman Wirzba says, “The depth and range of our care is a reflection of the depth and range of our affection. Viewed practically, we tend to care for what we care about.” The question for Christians is whether we love the world that God loves enough to protect it from the crisis of climate change.

This article is part of FaithLink, a weekly downloadable discussion guide for classes and small groups. FaithLink motivates Christians to consider their personal views on important contemporary issues, and it also encourages them to act on their beliefs. The complete study guide accompanying this article can be purchased here.

ARTICLE: Review: Flames of Love

Sun, 24 Mar 2013 16:08:00 GMT

By Eric Van Meter

Is universal salvation a watered-down, anti-biblical concept that strikes at the core of Christian life and practice? Or is it a legitimate alternative to the doctrine of eternal damnation?

Pastor and author Heath Bradley embraces a “hopeful belief” that the latter is true. With Flames of Love: Hell and Universal Salvation, he ventures into hotly contested territory, exploring from a mainline point of view a topic popularized by evangelical authors such as Rob Bell and Francis Chan.

But universal salvation—the notion that God will ultimately bring into his eternal kingdom every person who has ever lived—is not, as some suggest, a novel concept created by weak-stomached liberals. It is, according to Bradley, a possibility advanced by a number of early Christian leaders, including Origen and Gregory of Nyssa. Those who point to “tradition” as a primary reason to reject universal salvation ignore the diversity of belief that existed before Christianity was incorporated into the Roman Empire.

On this foundation, Bradley builds the argument that universal salvation is not only far from heresy, but also the most sensible conclusion when faithful readers examine the Bible both carefully and logically. He does not deny the reality of hell, whether on earth or as some form of temporary punishment. Rather, he denies the finality of hell for those created by an all-powerful God characterized by all-powerful love.

Bradley seems well aware that his view is not the majority opinion, nor is it the only valid possibility. He also cites annihilationism (that non-Christians are given no afterlife) and eternal conscious punishment (a real and eternal hell) as rational interpretations of the Scriptures and Christian tradition. And, more importantly, he acknowledges the passionate backlash by many modern Christians against universal salvation. Still, he asserts, the latter is the most coherent option among the three.

Once he has made his argument for universal salvation, Bradley addresses six major charges often levied against his view, including the arguments that universalists reject the Bible and deny human freedom. He responds to each of these charges not with fiery rhetoric or accusations, but with respectful conversation that fairly explains his detractors’ position while still holding firm to his own.

Bradley’s ability to balance his passion and keen intellectual insight with his commitment to respectful conversation is one of the greatest strengths of Flames of Love. He models the kind of fair-play debate lacking in much of American life—including church life. In the end, his concern is not so much winning everyone over to his interpretation, but in convincing his readers that universal salvation is a concept that should be taken seriously by thoughtful Christians.

Although Flames of Love is an intellectual book heavy on logic and philosophy, Bradley’s prose is clear and quite readable. Small groups and individuals may have to expend more energy to understand this book than they might for lighter studies. However, the payoff in expanded knowledge and challenging ideas is more than enough to make Flames of Love a worthy read.

BLOG: A New Reality in TV

Fri, 22 Mar 2013 13:42:00 GMT

By Melissa Slocum

Recent years have seen a shift in reality television programming. When MTV debuted shows such as The Real World and Road Rules in the early 1990’s, the premise was to find a group of very different people and document their living together, conflict and all, for a period of months. As the genre became popular, other networks cashed in on the format with shows such as Survivor and The Amazing Race, which added an element of competition.

But lately networks have become more specifi c. Instead of gathering a diverse group of people, channels such as TLC, History, and Bravo have begun to highlight unique subgroups within American culture. Shows like Toddlers and Tiaras, Swamp People, Pawn Stars, Deadliest Catch, Real Housewives, and LA Ink give viewers an inside look into hobbies, professions, or cultures that people might otherwise not know about or see.

What Is Real?

While reality shows, by definition, aren’t scripted, they often coach participants and selectively edit footage to exaggerate conflicts and behaviors to make the show more interesting to viewers. High ratings, and not necessarily a fair treatment of the show’s stars, determine whether a show stays on the air. Not only do we need to be careful about believing all that we see on these shows, but we also need to refrain from passing judgment on the featured groups and subcultures based on these portrayals. There is much about these people that ends up on the cutting-room floor. If we were able to see the many hours of footage involved in producing just one show, we might discover that the stars of Duck Dynasty aren’t as strange as we think.

Unity Despite Differences

Christianity, like reality television in 2013, is diverse, but with many unique subcultures. We may be arranged by denominations and traditions; but even within a denomination (such as The United Methodist Church or the Presbyterian Church (USA)), there are a variety of congregations. Churches come in all sizes; some are urban, others rural, and others suburban; some worship in a traditional style, others embrace contemporary elements; some serve people who speak a particular language or have a particular cultural heritage.

We see this diversity even in the New Testament. As Paul and other apostles spread the good news to people throughout the Mediterranean world, they established many churches, each with its own fl avor and culture. Paul respected the differences among Christians, saying that he became “all things to all people” for the sake of the gospel. But he also stressed unity in Christ. Our differences are important—but not as important as the core truths that bring us together.

Over the centuries differences among Christians have divided the church. The fi rst major split, in 1054, created what we now know as the Roman Catholic Church (in the west), and the Eastern Orthodox Church. The church in the west split again with the Protestant Reformation in the 1500’s. Most denominations we know today have formed since the Reformation. While all of these churches profess Christ, they are separated by their understanding of God’s grace and practices such as baptism, Holy Communion, confession, and ordination.

Every congregation and denomination has something unique to offer to the body of Christ. Paul wrote to the Ephesian church, “. . . Let’s grow in every way into Christ, who is the head. The whole body grows from him, as it is joined and held together by all the supporting ligaments. The body makes itself grow in that it builds itself up with love as each one does their part” (Ephesians 4:15b-16). As believers we can work for unity throughout the body of Christ, knowing that the Holy Spirit will guide us through any differences that divide us.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Now That You're a Grandparent

Thu, 21 Mar 2013 21:22:00 GMT

By Jean S. Pruett

Cindy, age 40, is a housewife, mother of three, and grandmother of one. Edward, age 75, is a retired piggyback operator and father of two grown daughters. Sherry, age 38, is a successful career woman who recently married a man with two children and three grandchildren. Paul, age 52, is a prominent church leader and has just learned that his teenage daughter is pregnant.

What do all of these people have in common? They all have entered the wonderful, scary, often challenging, and sometimes perplexing world of grandparenting.

Becoming a grandparent is always a significant life transition and never a choice of your own. You may be thrilled to know that you are going to be a grandparent. Or you may not be sure you like the idea at all; you may be wondering how being a grandparent is going to affect your current life situation. Whatever your feelings, you are probably asking yourself some important question.

What Does Being a Grandparent Mean?

Becoming a grandparent means that you play an important and significant role in the lives of your children and grandchildren. During this adventurous journey you will encounter many opportunities to have a positive impact on the minds and hearts of your loved ones. If you are clear about who you are, what your needs are, and how to have those needs met appropriately and adequately, you won't make the mistake of investing all of your identity in being a grandparent. More important, you won't fall prey to the temptations of vicariously achieving your own goals through your grandchildren or directing your children's parenting.

Who Am I as a Grandparent?

Today's grandparents come in all ages, from all walks of life, and with many different life situations. As a connected and interested grandparent, you will want to develop and maintain these skills:

Making time for and giving concentrated attention to each grandchild on an individual basis.
Learning to listen both to words and to underlying feelings that are being expressed.
Playing.
Providing family continuity through story telling.
Offering wise counsel when asked.
Providing tolerance and sympathy for struggling teens.

What Happens to My Relationship with My Adult Children?

One of the most helpful gifts you can give as a grandparent is to continue showing love for your own children, who are now the parents of your grandchildren. They still need you as a resource for stability and guidance as they try to do what you have already accomplished—raise a family. They can use your valuable, practical experience, and they need to know that you are available and willing to help when they are confronted with the difficulties and challenges of parenting. Here are some things you can do to keep the relationship with your adult children alive and well:

Be supportive without interfering.
Be helpful without criticizing.
Be a loving grandparent, but not overindulgent.
Avoid offering instant solutions.
Refrain from psychoanalyzing.
Never give unsolicited advice.
Always ask, "How can I be helpful?"
Ask for feedback-what you are doing right and what changes you might need to make.
Share openly and honestly with your children when you encounter negative feelings-your own or theirs.

What is Expected of Me?

Be involved in your grandchildren's faith development.

As a grandparent, you are a powerful role model; and you carry enormous influence in your family. Your values, actions, attitudes, words, and lifestyle all send important messages to your children and grandchildren. So, what can you do to ensure that you leave your grandchildren a meaningful spiritual inheritance?

Let them hear you pray.
Encourage them to form their own prayers at bedtime and mealtime.
Make available age-appropriate spiritual materials.
Read Bible stories to/with them.
Share worship experiences with them when possible.
Do service-oriented projects together.
Answer all questions honestly.
Model unconditional love.
Encourage feelings of self-worth.

Be a stabilizing force in the family.

You have been through rough times in your own life, and you have survived. As a result, you are a constant reminder that God is faithful and can be trusted to work things out for the best. Your patience, endurance, and stability—even in the midst of difficult life situations—provide an important grounding for your grandchildren as they struggle to cope in a world of "instant gratification."

Be an active participant in your grandchildren's lives.

To be an effective grandparent, you must be an involved grandparent. Here are some general suggestions that may prove helpful:

Stay in touch regularly, even if you live away.
Share your interests with your grandchildren, and show interest in theirs.
Play and participate in activities with your grandchildren.
Know their parents' wishes and preferences regarding food, sleep, discipline, etc.
Accept and follow their parents' discipline methods.
Be clear about your house rules.
Keep your home "child safe."
Keep materialistic gifts to a minimum.
Don't show favorites.
Recognize and reward achievements.
Keep practical, age-appropriate items on hand.
Always be prepared for emergencies.
Obtain and keep in a safe place a signed form giving you permission to seek medical attention for your grandchildren if necessary.

What About Grandparenting from a Distance?

Very often in today's transitional and mobile world, grandparents are not able to close to their grandchildren. If you happen to be one of those grandparents, here are a few suggestions:

Learn how to send email, pictures, even videos using online tools to stay in touch frequently.
Ask for their favorite cookie/snack recipes and then bake and send a batch to them.
Call them, and speak only to them, not just after you talk to your adult child.
Don't forget to send birthday, graduation, and special occasion cards.
Start a scrapbook of your family history, also send it digitally. Be sure to have it available for them to flip through when they come to visit. Keep pictures in prominent places to remind small children of special memories, teens will appreciate looking at them too!

What Do I Do When I Don't Know What to Do?

Being a grandparent brings a lot of joy, but it also can bring a lot of frustration and feelings of helplessness. For example...

What do you do when you see signs that your grandchild may be stressed and no one seems to be noticing?
What do you do when your teenage grandchild tells you something you know is potentially harmful to them or to others?
What can you do when you suspect your grandchild is being abused or neglected?
What are your options when parents divorce and you are not allowed to see your grandchildren?
How can you help your grandchildren cope with the death of loved ones or friends?

There are several good resources, including pastoral counseling centers, that can help you find helpful ways to respond to these questions and others you may have. Never hesitate to seek help when you or your grandchildren need it. This could be the greatest gift of love you ever give.

What Happens to My Relationship with My Grandchildren If Their Parents Divorce?

Unfortunately, this disturbing question is asked by many grandparents today. If you should find yourself in this situation, the good news is that your role will increase rather than decrease in importance. During those troubled and confusing times, a child needs a place of stability and comfort to turn to; and you as a grandparent can provide that haven. You will become an important advocate and resource person for your grandchildren as they struggle to sort out their sense of loyalty to each parent and to deal with their fears about what is going to happen to them. Here are a few helpful hints:

Above all, stay calm, keeping your own emotions under control when talking with the parents or your grandchildren.
Deal with today, keeping in mind that the past is not always pertinent to the problem today.
Listen for the feelings that are being expressed underneath the words, and don't take anything personally.
Be open and honest about your own feelings without being judgmental.
Be available to your grandchildren when they need to talk or have questions.
Encourage your grandchildren often and accept all their feelings without judging or trying to change them.
Do not verbally attack either parent in front of the grandchildren.
Refrain from all preaching and moralizing, practicing understanding and compassion as much as possible.
Demonstrate your importance in the family by providing an accepting, warm, supportive atmosphere that will encourage clear thinking and appropriate behaviors.

As a wise, thoughtful, caring grandparent, you will have many opportunities during those difficult days and months of uncertainty to reinforce positive self-concepts and contribute to your grandchildren's total well-being.

The Faith Perspective

As a grandparent, you have an incredible responsibility as well as a powerful opportunity. Not only are you a significant influence in the lives of your children and your children's children; you actually are setting the course for future generations. (Deut. 4:9) In fact, God has promised to show steadfast love to the thousandth generation of those who are faithful. (Ex. 20:5-6) Just think about it: by striving to be a godly example and a faithful teacher for your children and grandchildren, you could positively impact your family for generations to come. What will your legacy be?

BLOG: How Is it with Your Soul?

Thu, 21 Mar 2013 16:01:00 GMT

By Ben Kendrick

Following the enormous success of Stephenie Meyer’s young adult novel series-turned blockbuster film franchise, The Twilight Saga, Hollywood quickly tapped the writer’s 2008 novel The Host for a big-screen production. This time, instead of supernatural humans, The Host is a science-fiction story centered on the invasion of a body-snatching alien race. Implanting bodies with their parasitic “souls,” the aliens take control of human beings, erasing the original human inhabitants. However, when Melanie Stryder (Saoirse Ronan), a human freedom fighter, is captured and mortally wounded, she is implanted with Wanderer—a gentle “soul” who abhors violence and comes to experience conflicted emotions about her race and its occupation of the earth.

Unwilling to be erased, Melanie’s will to live allows her to co-exist with Wanderer and even influences the “soul” with human memories and other experiences, most notably love. Through a series of mutual heartaches, Melanie and Wanderer form a complicated partnership. Combining the best elements of their individual personalities, they push back against the alien occupation, taking the fight to one especially nasty “soul,” The Seeker (Diane Kruger).

Desires of the Soul

The Host takes a science-fiction approach to the “soul,” but Meyer’s novel also draws on Christian themes and ideas. For example, the partnership between the Wanderer and Melanie mirrors the complicated relationship between human desire and divine influence that we experience as the Holy Spirit moves and stirs within each of us. Much like Melanie with her “soul,” we waver between what we want and what the Spirit is leading us to do. We have to balance being in the world— with all its pleasures and offerings—with being of God and called to live in service to God and neighbor.

In the church we often talk about the soul. The word soul appears frequently in Scripture, in hymns, in names of Christians books and programs, and in sermons. We feed and tend to our souls; we sing from the soul; we thank Jesus for saving our souls. But what is the soul?

Traditionally people think of the soul as the part of us that lives on beyond death. The Catechism of the Roman Catholic Church offers this definition: “the innermost aspect of humans, that which is of greatest value in them, that by which they are most especially in God’s image.” Our souls are the very essence of who we are. The soul is the part of us that most reflects God’s love and mercy, and it is the part of us that “thirsts for God” (Psalm 42:2). Our soul partners with the Holy Spirit to make us the people God calls us to be.

A Soul Action

John Wesley, the founder of Methodism, would begin gatherings by asking his fellow Christians, “How is it with your soul?” All of us can benefit from asking ourselves this question. Young people, who are coming to terms with who they are and what makes them unique, need to consider how their relationship with God factors into their identity. And they need to understand that, regardless of how they answer John Wesley’s question, their friends and peers will know their soul by their actions and behaviors. We should all strive to show people a soul that faithfully reflects its Creator.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Your Family and Time Management

Wed, 20 Mar 2013 13:47:00 GMT

By Bobbie Reed

"Mom, will your read to me now?" four-year-old Peter pleaded as he held up his favorite storybook.

"OK," Sally responded, looking around the kitchen with mounting dismay. Unwashed dinner dishes, a dirty kitchen floor, and laundry awaited her attention. Deliberately, Sally ignored throughts of many other projects and chores that were unfinished. With a tired little sigh, she took the book from Peter, sat down, and drew him into her lap. Right now, her priority was reading to her son.

It's not easy for us to sort out priorities as parents. After all, there are chores related to housekeeping, childcare, employment, and personal care—and all must juggled. Often we end up racing from one crisis to another, trying to resolve everything and wearing ourselves out in the process. Is there any hope? Believe it or not, there is!

Practical Solutions: Four Simple Principles

Each of us has all the time there is. No one has more than twenty-four hours a day; no one has less. You can't make, find, steal, store, borrow, or share time. So how do you make wise use of your time?

Manage Your Priorities: Understand the Relationship of Time and Goals

Decide what is important. Some tasks are very important; these are the tasks that help us focus on our God-given priorities and achieve related goals. For example, teaching our children how to live according to God's standards is a biblical priority (Deuteronomy 6:7). It follows, then, that spending time with each child and providing a strong spiritual influence by reading and discussing Bible stories, praying together, and teaching our children positive biblical values are critical parenting tasks that help us focus on this priority and achieve specific goals we might set related to this priority. Other tasks also may be important, but all tasks are not equally important.

Prayerfully setting your priorities, then, is the first step toward setting appropriate goals and discerning which tasks are more important and which tasks can be done less frequently, done less thoroughly, or eliminated altogether.

Manage Yourself: Set Limits and Boundaries

After setting your priorities, do your best to focus on those priorities by setting limits in advance. Learn to say "no" when you need to, if that is hard for you.

Decide what can be delegated or shared. Most of us learn early on in the parenting game that many tasks and responsibilities can be shared. For example, older children can read to younger siblings, children of all ages can help with chores, carpools can be organized with friends and neighbors, and so forth.

Manage Potential Problems: Practice Creative Problem Solving

Decide how to minimize conflicts. Children will argue about anything and everything, but we parents can eliminate many of the daily arguments or discussions with a little creativity. For example, on Sunday afternoons, allow the children to select their clothing for the week. They can take as long as they wish to decide, eliminating the daily arguments over what to wear.

A kitchen timer can signal when to get out of the bathtub, do homeworlc. go to bed, or give a shared toy to a brother or sister.

Develop an equitable plan for who takes a bath first on which days of the week, who rides in the front seat of the car this time, who does which chores, who chooses the evening television program, and so on.

Manage the Available Time: Get the Most from Every Minute

Decide which time wasters to eliminate. There are many things that waste time and profit little. Examples include social media, cellphones, watching television, backtracking, re-doing something the children have done incorrectly, lecturing (as opposed to effectively teaching) the children, giving instructions (for the third or fourth time), reading junk mail, worrying, complaining, wishing things were different, and listening poorly. You might be surprised how much time you can save if you avoid these time wasters and others.

Decide which timesavers to adopt. There are a number ofways to maximize the use of your available time...

Everyday Timesavers

If you took a look at your typical day, you might find that you have not used every minute in a productive way. Perhaps you could get up half an hour earlier each day, or stay up half an hour later (total = 3 1/2 hours a week). If you have a job outside the home, you probably have a minimum 30 minutes a day for coffee breaks and 30 minutes for lunch (total = 5 hours a week). What could you do with 8-plus "extra" hours each week? Here are a few ideas:

read the newspaper, books, the Bible
pray/meditate on scripture
exercise/walk
plan for the next day
spend time with one of the children/your spouse/friends
listen to podcasts, audiobooks
write emails, quick notes, or even letters
work on a to-do list
journal
make well-planned telephone calls
enjoy a hobby
make shopping lists
run errands
relax (Important: relaxing or resting does not necessarily = wasting time!)

If you commute to work, you may be en route anywhere from l 0 minutes a day to as much as one hour, depending on how far away from your job you live (total= 50-300 minutes a week). Some of the things you can do in the car (bus or train) include:

listen to motivational talks, sermons, music, or audiobooks
dictate memos, letters, reports
think through problems, issues, or brainstorm new ideas
sleep, read, or write (if not driving)

Most families have at least five meals together each week. If mealtime lasts at least 30 minutes, that's a minimum of 2 1/2 hours a week. Turn off the television and let mealtime be an opportunity to...

spend time enjoying one another's company
learn about interesting and important topics
help children learn to say mealtime prayers
make family decisions
catch up on what's happening this week
converse about one another's interests
instill morals and values
teach fundamental social skills

The telephone is often a big time waster. Some calls interrupt your productivity; others just take up valuable time. There are several ideas to help free you from tyranny of telephone. When making/receiving telephone calls, you can

have and stick to an agenda
specify at the beginning of a call the amount of time you have to spend
group your calls at a convenient time (when making calls)
use voicemail (to avoid phone tag and to allow you to schedule call-backs at a convenient time)

Being forced to wait for an appointment is usually very frustrating. But with planning, you can maximize this "dead" time. Be prepared to do something while waiting, such as...

read, study, pray, listen to music
write notes, memos, lists, plans
knit or do other handwork
return text messages or emails
relax (Again: relaxing or resting does not necessarily = wasting time!)

With some planning, even the time spent on routine chores can be reduced, redistributed, or "redeemed." Here are a few ideas:

Do chores alongside your children and/orspouse to spend time together. (Reward yourselves with a fun activity or delicious treat afterward!)
Do all chores on Saturday morning so that weekday evenings are free.
Do some chores each night during the week so that weekends are free.
Do chores while listening to something everyone can enjoy
Assign specific chores to individual family members.
Play "beat the clock." Set a timer and try to complete one or all chores before the timer goes off.
Think through issues or pray while you work (see 1 Thessalonians 5:17).

Time Management Basics

Here are some simple yet effective steps for improving time management in your family:

Compare how your family spends time now with how you would like your family to spend time in the future.
Prayerfully determine your priorities and goals as a family; then determine which tasks/activities can be eliminated, which can be reduced, and which must be continued.
Continually seek God's guidance as you develop, follow, and refine a workable family schedule. (See James 1:5.)
Each weekend, review as a family the events, activities, and tasks of the coming week.
Each evening, plan the details for the next day.
Learn to handle interruptions appropriately.
Use unexpected free time wisely! (Begin to view waiting as free time.)
Reschedule tasks/events that did not get accomplished but are important.
Listen once; listen well. Learn to ask good questions, and do your best to ensure that you don't get misinformation.
Don't trust your memory. Write things down.

As you implement the preceding steps, keep these "helpful hints" in mind:

When structuring a workable family schedule, you will find that every person will not have priority every day—and that's okay. Remember that during a whole week, there will be time for everyone.
Try not to go overboard and plan activities so close together that the slightest variance upsets the schedule for the rest of the day. This can lead to frustration and the abandonment of the schedule.
Don't be too hard on yourself when you encounter initial setbacks in your schedule. Remember that time management is a skill requiring the juggling of many variables and is not learned overnight.
Allowing feelings or moods—your own or those of other family members—to determine whether or not the schedule is followed eventually will undermine the whole process.
View your schedule in a positive—not negative—light. Since each item you list in a plan is, in essence, a mini-goal, your schedule becomes a list of achievements as you complete and cross off each item.

The Faith Perspective

1 Corinthians 4:1-2
So a person should think about us this way—as servants of Christ and managers of God’s secrets. In this kind of situation, what is expected of a manager is that they prove to be faithful. (CEB)

Colossians 3:23
Whatever you do, do it from the heart for the Lord and not for people. (CEB)

As children of God and followers of Jesus Christ, we are both servants and stewards. We are called to be trustworthy and responsible in fulftlling our obligations to God, including managing all that God has entrusted to our care—our children, our resources, our possessions, our talents, and even our time. Left to our own abilities, this would be a heavy burden indeed. But the good news is that we're not on our own. We can depend on God to give us the strength, wisdom, and guidance we need for each day. Matthew 6:31-34 tells us that when we strive first for the kingdom of God—when we make God's priorities our priorities—then God will take care of all our needs. We don't have to allow stress and worry and anxiety to rule our lives; instead, we can live joyfully and victoriously every day when we allow God to give our lives direction and peace.

ARTICLE: Sharing Faith with Your Child

Tue, 19 Mar 2013 16:20:00 GMT

By James W. Moore

One day Sarah's mother took her to a public playground, and she immediately began to play with two other little girls. The girls were several years older than five-year-old Sarah, and they were sisters.

As they were playing, the older sister got upset with her younger sister and said to her in anger, "You are stupid and ugly!"

When Sarah heard that, she said, "Word police! Word police!" The older girl turned to Sarah and asked, ''What did you say?" Sarah repeated, ''I said, "word police." The older girl retorted, ''Why did you say that?" Sarah answered, "I said 'word police' because you said two bad words.''

"What bad words did I say?" the older girl questioned.

Sarah responded; "You said 'stupid' and 'ugly,' and those are bad words. And when you say bad words, the 'word police' come out!"

''Oh yeah?" said the older girl. ''Well, how about $%#*?" And she blurted out a four-letter word.

Sarah said, "Yep! I think that would be one, too!"

This true-life experience happened to our granddaughter, Sarah, who has a delightful personality and never is at a loss for words. What's interesting about the experience is this: We see that one child is being taught daily how to be loving, gracious, and respectful toward others-and also how to stand tall for what is right and good. She has learned at home and at church that it is not nice to call someone stupid or ugly. In contrast, the other child's parents were sitting right there on a park bench within easy earshot of that colorful conversation. They were reading magazines. They never looked up. They never said a word. They never corrected their daughter.

The Early Years Are So Important

Psychologists have emphasized how important the early years are. Our personalities, attitudes, values, habits, principles, self-esteem, and even I.Q.s are shaped so powerfully by whathappens to us in the first few years of life.

I once read a poem that touched my heart called "A Child's Appeal." The poem, written by Mamie Gene Cole, uses the first person as if a child is speaking to the world. The child is essentially saying,

"Here I am, world. You have anticipated my arrival, and now I'm here—ready to find my special place. But I need your help. I need your encouragement. I need your teaching. I need your inspiration. I need your guidance. My destiny is in your hands."

The poem ends with these powerful words: "Train me, I beg you, that I may be a blessing to the world."

Just as we begin training our children physically and mentally when they are very young, so also we must begin training them spiritually in their earliest years. There's an old story about a young mother who asked a noted counselor how soon she should begin teaching her child the faith. The counselor asked. "How old is your child?" The mother answered, "Two." The counselor said, "Hurry home. You're three years late already." The counselor was right. It is best to start early. But let me hurry to say that it's never too late. Starting late is better than never starting at all. Proverbs 22:6 puts it like this: "Train children in the right way, and when old, they will not stray" (NRSV).

Where and How Do We Begin?

Most of us know how important it is to share our faith with our children; the part we struggle with is knowing where and how to begin. How do we train our children so that they may be a blessing to the world? How do we crown their heads with wisdom, fill their hearts with love, and set them on the right paths? What are the most important things we can teach our children?

A fourteen-year-old girl was suspended from school for cheating. When her mother tried to talk to her about it, the girl screamed, "So what? Everything's different now. We don't go by your rules anymore."

"I guess that's true," the shaken mother said to me later, "and I don't know how to cope with it."

Well, is that true? Can it be that in this troubled, stressful, fast-changing world in which we live, the rules have changed? Have the enduring values changed so that we're unsure not only of how to teach our children but also of what to teach them? Should we just improvise as we go along? Of course not! No matter how fast times and customs may change, certain values always endure, certain truths always are relevant, certain attitudes always are appropriate, and certain actions always are right. As Christian parents, we have the responsibility of sharing these truths and values—our faith—with our children.

So, where and how do we begin? I couldn't begin to list all the important Christian values and principles we should teach our children, but let me suggest three essential ones .

We must teach our children to be honest.

The apostle Paul put it like this: "Love does not rejoice in what is wrong; it rejoices in what is right" (1 Corinthians 13:6, author's paraphrase). We need to teach our children that integrity is so important. Nothing will ever eliminate the need for honesty. In fact, it is impossible to imagine any decent, desirable society without it. Integrity is the quality of being able to be trusted. It means that we don't lie to one another, that we do what we say we will do, that the affection we profess is genuine, and that the praise we give is honest. Teaching children to live in this way is sometimes difficult because honesty and integrity often seem to be in short supply today.

"I'm so ashamed," a man once said to me. "My teenage son has been helping a friend fix up a second-hand car, and the other day he told us how he had helped sell it, too. He said, 'Hey, Dad, I showed Brian that neat trick with the mileage you used when you got rid of the old Chevy."

We teach our children honesty—or dishonesty—by the way we ourselves live.

A six-year-old boy saw a comic book that he really wanted, but he only had a nickel. So when the storekeeper was not looking, he took the book. His parents found out and discussed what to do. They agreed the comic book had to be paid for, but they wondered if they could just take the money to the store and explain. After all, he was just a very little boy; and if they talked to him about it, they were certain he would never do it again. Eventually they decided they couldn't treat the situation that lightly. So the boy, accompanied by his parents, went back to the store and told the owner what he had done, paid for the book, and asked for forgiveness.

Those parents were right! Honesty and integrity do not come without a price, and although that lesson is best taught when children are young, it is a lesson worth teaching at any age.

Everyday ways to teach honesty:

Be honest in your own dealings with others, such as telling the truth even when it's not convenient or desirable. Children take note when we tell the salesclerk that he has given us back too much change, or when we take a phone call we don't want to take rather than asking a family member to say we're not home.
Don't try to "hide" things from others, especially family members. Trying to hide something can be just as destructive as outright lying about it.
Never allow your children's dishonesty to "slide by." Explain why honesty is so important by discussing relevant scriptures. Determine and discuss reasonable consequences for dishonesty in advance, and be consistent in enforcing them.

We must teach our children to love.

The apostle Paul called love "the more excellent way" (1 Cor. 12:31 NRSV) and "the greatest" of all (1 Cor. 13:13 NRSV). We need to give our children love—and lots of it! And we need to show them how to be loving persons.

One day as I was standing in line in a supermarket, I overheard some parents unload a vicious verbal attack on their child. Horrible expletives, dirty names, profane accusations, nasty insinuations, angry put-downs were all aimed directly at a tired little boy who just wanted a five-cent piece of bubble gum. Maybe he didn't need the bubble gum; but even when we say "no," we can say it with respect, can't we? We need to always remember that every child is a child of God, a person of integrity and worth, a person for whom Christ came and died.

One of the ways we teach our children how to be loving persons is by being patient with them, understanding of them and respectful toward them in every stage of their lives. They will go through stages, and they may go off on tangents; but if we respect our children and they see us treating every person we meet with dignity, respect, kindness, and courtesy, then they will learn how to love. And most often they will work through the stages and, eventually, come back to the values of their Christian faith, the principles and standards of their home, and the art of love.

The best way to teach children how to be loving persons is to model love—in other words, to teach love not only in our words but also in our actions.

Everyday ways to teach love:

Tell your children how much you love them—then show it.
Live the Golden Rule, especially at home.
Be forgiving and merciful. Never discipline in anger.
Be affectionate! Hug, hold, and kiss your children often.
Always be respectful of your children.

We must teach our children to have faith.

Faith is not only what we believe; it is also a way of living. It is a lifestyle. Faith is not a small room stuck on the back of the house; it is the light in all the rooms. In other words, faith is the golden thread that ties all our Christian values and beliefs together. It is the cement that gives us strength and endurance against the storms of life. It's the strong rock upon which we stand. In a word, it is commitment—to God and to what we believe.

Everyday ways to teach faith:

Talk with your children about God's promises and the ways God has been faithful in your own life.
Help your children memorize specific Bible promises or verses of reassurance and recite them together, particularly during difficult or uncertain times.
Demonstrate your commitment to God by putting God first in your life.
Be true to your word. Keep the promises you make, and make promises you plan to keep.
Teach your children to do their best and trust God for the rest.

Faith is More "Caught" Than Taught

If you want to teach your children the Christian faith, the best way is to let them see and experience your faith. Of course, you should teach them memorized prayers; but remember it's more important for them to see and hear you pray. Of course, you should encourage them to attend church and Sunday school; but remember it's even more important for them to see you going to church and being excited to be there. You see, the Christian faith is more "caught" than taught. The old saying is so true: What we do speaks more loudly than what we say.

Dr. Dick Murray, one of the leading Christian educators in America, once said that he had taught his four-year-old grandson, Martin, how to sing "Old MacDonald" and "Row, Row, Row Your Boat"; and he decided that he needed to teach him the "Gloria Patri." So they got in the car, buckled up, and rode through the streets of Dallas singing "Glory Be to the Father..." over and over and over. A short time later, he took Martin to "big church" for the first time; and when they got to that place in the service where the congregation stood together and began to sing the "Gloria Patri," he felt a tug on his coat. He bent down and Martin said excitedly in his ear, "Poppa! They are singing our song!"

Teaching our faith to our children can be as easy and natural as singing or laughing or playing together. Just by watching our example, our children can learn to "sing our song" of faith. Here are some easy ways to make sharing your faith a natural part of everyday life:

Pray daily with your children. In addition to praying before meals, pray spontaneously together at bedtime and other times.
Read the Bible—or Bible stories—together regularly, perhaps at bedtime, before or after a meal, or during a family devotion time.
Eat together as a family as often as possible. Take advantage of opportunities to talk about the ways God is working in your lives.
Include God in everyday conversation, such as saying, "Didn't God paint a beautiful sky today?" or "I was nervous about my meeting today, but I said a prayer and God got me through it.:
Attend church together regularly. Afterward, talk about the things each of you learned and experienced. Get involved in mission and service opportunities as a family, as well as fellowship and learning activities.
Look for ways your family can work together to help others in your neighborhood and community and beyond. Make this a regular part of family life.

ARTICLE: Bullies in the Church

Mon, 18 Mar 2013 09:34:00 GMT

By Todd Outcalt

Because my wife is a middle-school principal, I often hear stories about the school bullies. In fact, bullying has become a major point of conversation in the past decade, and schools, in particular, have tried to address the issue with students, teachers, coaches and parents. There are books on school bullying—and more than enough data to support techniques for dealing with the problem.

But when it comes to the church—there’s very little information.

Nevertheless, there can be bullies in the church. And most don’t fit the bully stereotype.

Consider, for example, a few of the bully personalities that are more commonly found in the church:

A retired man who makes a habit of harassing the church youth leader over small messes left by the teenagers. His petulant and curt (even condescending) attitude causes the youth leader undue stress, despite attempts at reconciliation.
A church staff member whose mean gossip is causing a myriad of problems among other staff members, including harsh words and hurt feelings.
A young mother who writes a continuous stream of letters to the church board regarding the pastor, insisting that the pastor be fired or else she will leave the church.
An older teen who seems intent on harassing a younger teen after youth meetings.

From the outside, some of these personalities and scenarios may seem innocuous, even more like misunderstandings—and they can be. But they can also be examples of church bullies. And if left to their own devices and attitudes—some people (like those described above) can cause indelible harm to the church, to staff, or even to children.

Years ago, when I was in seminary, I recall hearing the story of a “church bully” that was described by then retired bishop, Kenneth Goodson. Bishop Goodson related how, in one of his first parishes, he encountered an older woman—not your typical bully type—who seemed determined to destroy him and his ministry. I can still recall how the bishop described this woman’s attitude and demeanor:

“The first time I visited this woman in her home, I discovered a very quiet, meek, even milquetoast personality who was completely subservient to her domineering husband (a man who wanted nothing to do with the church). Our conversations were pleasant, though constrained, and when this woman and I parted there seemed to be an air of satisfaction and harmony.

“But whenever I encountered this woman in a church setting, she was quite the opposite. She was domineering, curt, and completely out of sorts with the pastor and the rest of the congregation. Everyone in the congregation was afraid of her—and everyone, including the young pastor, submitted to her demands and taunts. If anyone attempted to challenge her authority, they were quickly ‘set straight’ or whipped with biblical quotes. She insisted on leading every important function—and every voice or attempt at resistance was met with scorn and contempt. Even when I put forth my ideas as the pastor, she would forcefully defeat them, and in time began to threaten my expulsion because I dared to challenge her authority.”

Now, this is not your typical bully! But in the church, bullies can come in all shapes and sizes and ages. And bullies are often difficult to deal with.

However, there are ways—and no bully should ultimately be left to destroy a church (or a youth group or a staff). Consider, for example, some of these suggestions:

If a bully is, indeed, a problem—and if others are aware of it—bring a small team of people together to brainstorm a solution. This solution will likely involve a conversation with the bully (usually not involving the people he/she is bullying). And having several people present in the room with talking points can help deflate tensions and make it easier to discuss solutions with the difficult personality. Offer options for resolution.
Redirect the bully’s energies if possible. Sometimes a bully has misguided ideas about another person or may crave attention. Where possible, remove the bully from the situation that is causing consternation, and offer another way of service or helpfulness.
Some bullies may be angry about other issues—but expressing their anger in the church. For example—the older woman described above had no authority in her own home and likely had a troubled marriage. Her bullying in the church was her way of having control. Sometimes, a pastoral talk with a bully can uncover deeper issues that have nothing to do with the tensions in the church. And counseling can be recommended.
In extreme cases, bring in help. Bring other helpful individuals to form an intervention team and kindly point out the attitudes and practices to the bully. This may help (or even further inflame) the bully . . . but in most cases the resolution here will be that the bully will step aside (or even leave). This is not necessarily a bad thing. Others often breathe a sigh of relief after a bully is gone.

Finally, there are several other aspects of bullying that are worth mentioning. First, always remember that most difficulties between people—including misunderstandings or harsh words—are not bullying. Most situations can be deflated or healed without regarding someone as a bully.

Secondly, bullies most commonly impact a small segment of the church—usually another person. Often these situations can be remedied through arbitration or sitting down together to “reason it out”.

And finally, as a general rule, the larger the church, the less impact a bully can have. A bully in a church of fifty people can do a lot more damage and wield more weight than a bully in a congregation of 2000 people. In general, a bully in a large congregation can be ignored—and they will often get tired and go away. Bullies are most commonly “fed” on attention. And when they don’t get attention, they wilt. Odd, yes. But sometimes the easiest way to stop bullying (among adults!) is to ignore the bully completely—and not allow the bully a forum, a platform, or an audience to perform to.

Usually, the bully is a fickle personality who enjoys creating trouble. But if you can create a congregation of unity, of peace, and of mutual concern—most bullies cannot thrive in a spirit-filled environment. They will retreat into the shadows.

Todd Outcalt is the author of twenty-five books in six languages, including eight youth ministry titles from Abingdon. His forthcoming book, The Other Jesus, will be published by Rowman & Littlefield in 2014.

ARTICLE: Online Identity

Thu, 14 Mar 2013 13:26:00 GMT

By Jim Hawkins

A Moving Story

It was a moving human-interest story: A college football star overcomes the adversities and grief from the deaths of his grandmother and his girlfriend, becomes a Heisman Trophy finalist, and leads his team to an undefeated regular season and the national championship game. Only, the story wasn’t all true.

On September 12, Manti Te’o, a senior linebacker at Notre Dame, learned that his grandmother, Annette Santiago, died. He said that just hours later he found out that his girlfriend, Lennay Kekua, died of leukemia.

That Saturday, September 15, Te’o led his team to a 20–3 win over Michigan State, a stunning upset victory. After the game, he said, “My family and my girlfriend’s family have received so much love and support from the Notre Dame family. Michigan State fans showed some love. And it goes to show that people understand that football is just a game, and it’s a game that we play, and we have fun doing it. But at the end of the day, what matters is the people who are around you, and family. I appreciate all the love and support that everybody’s given my family and my girlfriend’s family.”

The human-interest story of the grieving football star continued. Te’o decided to miss Kekua’s funeral the following Saturday, September 22, and instead traveled with the team to the University of Michigan. He said that Kekua had insisted that he not miss a game. That night, Te’o intercepted two passes as Notre Dame beat Michigan, moving to 4–0, the best start for Notre Dame in more than a decade. After the game, Te’o said of his girlfriend, “All she wanted was some white roses. So I sent her roses and sent her two picks along with that.” Notre Dame’s head coach gave the game ball to Te’o in her honor.

Hoax

On December 6, Te’o got a phone call from a person claiming to be Lennay Kekua. That’s when he discovered that not only had she not died in September, but she never even existed. A person, or more than one person, had invented Lennay Kekua.

Two days later at the Heisman Trophy ceremony, Chris Fowler of ESPN asked Te’o what moment of his very public grief he would most remember. The linebacker said, “I think I’ll never forget the time when I found out that, you know, my girlfriend passed away and the first person to run to my aid was my defensive coordinator, Coach [Bob] Diaco, and you know he said something very profound to me. . . . He said ‘this is where your faith is tested.’ ”

Te’o talked about his girlfriend to the media at least two more times after he discovered the deception. On December 26, Te’o told his coaches that he was the victim of a hoax. Yet the hype continued.

The morning of the championship game between Notre Dame and Alabama in January, CBS This Morning ran a short feature of the inspiring story of Te’o playing through his grief. The news program included a quote from Kekua: “Babe, if anything happens to me, you promise that you’ll stay there and you’ll play and you’ll honor me through the way you play.”

Deadspin.com publicly revealed the fake girlfriend hoax in January, after the championship game. University officials subsequently confirmed the report. In a statement released after the hoax came to light, Te’o said, “This is incredibly embarrassing to talk about, but over an extended period of time, I developed an emotional relationship with a woman I met online. We maintained what I thought to be an authentic relationship by communicating frequently online and on the phone, and I grew to care deeply about her. To realize that I was the victim of what was apparently someone’s sick joke and constant lies was, and is, painful and humiliating.”

Questions about the football star’s involvement in the deception swirled. Did he help create the nonexistent girlfriend? Did he keep the story going to promote his popularity, improve his chances with Heisman voters, or boost his stock in the upcoming NFL draft?

Katie Couric asked him whether he was in on the scheme. Te’o replied, “Katie, put yourself in my situation. I, my whole world told me that she died on Sept. 12. Everybody knew that. This girl, who I committed myself to, died on Sept. 12.” Months later, he found out about the trick. “Then I’m going to be put on national TV two days later. And to ask me about the same question [about his girlfriend]. You know, what would you do?”

Ronaiah Tuiasosopo, 22, has admitted to duping Te’o. In an interview with Phil McGraw of the Dr. Phil Show, Tuiasosopo said he created the online persona of Lennay Kekua and that Te’o was not involved with the hoax. He said over time he developed feelings for Te’o that he could not control. He also believes as Kekua he actually helped the football player become a better person. “I pretty much had this escape of Lennay and this was where my heart had pretty much invested, not just time, but all of my energy went into this,” Tuiasosopo said. Tuiasosopo insisted to McGraw that while he understands that the hoax was cruel, he did not mean it as a joke. He also said that he has not financially profited from it.

Falling

How could Te’o, or anyone, be so foolish as to fall for a made-up person? Actually, he’s not alone in being duped by such a hoax. The 2010 movie Catfish documented a 24-year-old man’s romance with a 19-year-old woman he met online. It turns out the young woman was the creation of a bored housewife. The movie spawned the term catfishing, the act of taking a false identity online and using it to trick others to believe the fictional persona is real, usually for the purpose of developing a relationship.

“It’s surprisingly common for the average person to get swept up in online scams, especially romantic ones,” says Scott Haltzman, a psychologist and author of The Secrets of Surviving Infidelity. “The two people communicating have the opportunity to present polished versions of themselves in emails and text messages, crafting idealized personas that may not be real. And since both parties have no context for each other’s behavior otherwise, they’re likely to give each other the benefit of the doubt.”

That was true for Joan Romano. Romano gave $25,000 to “Austin Miller,” a US soldier based in Afghanistan who she met on the dating site Match.com, who turned out to be a scammer based in Ghana. That was also true for Debbie Best, who fell in love with John Scofield after meeting him on the Christian dating site Mingle2.com in 2012. She wound up giving him $1,000 and her credit card information before she discovered he was a scammer. And that was true for Carole Markin, who was assaulted by someone she initially met on Match.com.

Catching a Catfisher

Jesus warned his disciples that they were being sent out like sheep among wolves. So he urged them to be as wise as snakes, yet as innocent as doves (Matthew 10:16). In other words, we are to be aware of the techniques of those who want to deceive us, without becoming deceitful ourselves.

John Wesley’s General Rules, particularly the first two rules, do no harm and do good, provide a helpful guide for using social media. The General Rules remind us that in all of life, including our interactions online, Christians are to be guided by loving God and loving our neighbor.

Some particular ways to be wise as snakes when online include: Research anyone with whom you develop a relationship online. Check your mutual friends on social media sites, and ask them how they know that person. Consider a more thorough background check, especially before you give that person money or meet them. Don’t rely on a telephone call to verify a person’s identity; Skype can help you pick up on nonverbal cues and put a name with a face and voice. If you do meet the person, make arrangements to do so in a public location such as a coffee shop or restaurant. Meet during daylight hours. “Don’t spend too much time together,” suggests Haltzman. “You may be tempted to make up for lost time but resist so you don’t fall into a false sense of intimacy.” If you become a victim in a catfishing scam, contact the authorities, par- ticularly the FBI’s Internet Crime Complaint Center.

ARTICLE: Worship for Kids: April 14, 2013

Tue, 12 Mar 2013 16:05:00 GMT

By Carolyn C. Brown

From a Child's Point of View

Resurrection means new life. Today's texts include the stories of two people who received new chances at life from the resurrected Jesus; a psalm about how God saves or heals us; and a poetic image of Jesus, "the (resurrected) Lamb."

Gospel: John 21:1-19. The message of this interesting fishing story is that although Peter denied knowing Jesus three times, Jesus gave him another chance. Children need to know that God and Jesus give many second chances to those who love God but sometimes "chicken out" or make mistakes.

In order to understand the story, children need to be reminded of Peter's triple denial and how Peter felt about it.

Acts 9:1-6 (7-20). The story of Paul's conversion on the Damascus road is another interesting story that children can follow without explanation if it is read with dramatic flair.

The story makes two points to children. First, Paul's conversion is another Easter surprise—almost a joke played by God. God's strategy for ending the persecution of the early church was to turn the leader of the death squad into a Christian missionary! This is not a strategy many Christians would have suggested—even in jest. Some had trouble believing it when it happened. In turning Saul into Paul, God alerts us to look for new life in strange places and people. If God could turn Saul around, there's no guessing what other Easter surprises might be in store for us. Read the story to celebrate God's incredible power and sense of humor.

Second, the story promises forgiveness. If God is willing to forgive Saul, who killed Christians, and put him to work in the Easter kingdom, then perhaps there is a chance for us. To children who are frequently in trouble or feel they never measure up to what is expected of them, this is a very hopeful story.

Psalm: Psalm 30. If this psalm is introduced as the prayer of a person who has been saved from something terrible, and children are urged to listen for clues to what that "terrible thing" might have been (maybe enemies or serious illness), they will hear a few of the clue phrases and catch the message of even more of the praise phrases. The psalm can also be presented as a prayer that Peter or Paul might have prayed after being given a new chance by Jesus.

Epistle: Revelation 5:11-14. This passage is a coded message written during a time when a person who carried a piece of paper with Jesus' name on it could be fed to the lions. Children cannot understand the atonement theology which makes the lamb a good symbol for Jesus. But they can be told that "Lamb" is a code word for Jesus and that "one who sits on the throne" is a code for God. With this information, they can enjoy the challenge of decoding John's Easter message (God and Jesus are worthy of praise by everyone in the world).

Watch Words

Do not let the word Lamb lead you to use other "slain lamb" language in worship today. Children can understand Lamb only as a code word for Jesus.

In talking about the second chance that Peter and Saul received, speak of forgiveness and of being changed rather than of salvation or conversion. (For most children today, conversion is a football term, or what you do with metric system measurements.) So unless your congregation uses the word regularly and specifically defines it, avoid using it today.

Let the Children Sing

"Come, Christians, Join to Sing" continues to be a good Easter-season choice.

"Blessing and Honor and Glory and Powwer" can be fun to sing because it uses the Revelation code for simply worded praises to God. Point out before singing that this would be a good hymn to sing if Christians were being persecuted by those who did not know the code.

The Liturgical Child

1. There is great dialogue in John 21 . Read it as it would have been spoken. Shout out the exchange between the fishermen in the boat and Jesus on shore. Decide how you think John would have said, "It is the Lord!" and speak the line accordingly. As you read verses 15-19, show Peter's embarrassment, hesitation, and self-disgust in your voice, and then let Jesus' forgiving love be apparent. Such a reading will make the whole text (1-19) a story that children can enjoy and appreciate.

2. Before reading John 21, remind the congregation of Peter's three denials and alert them to listen for Jesus' three responses. As you read each question, answer, and command sequence, hold up one, then two, and finally three fingers as clues.

3. Pray about apparently hopeless situations in which new life (or an Easter "turn around") is needed. In addition to noting community and worldwide issues, pray for people at school and at work with whom it is really hard to get along, for peace on school buses, and for problems between brothers and sisters who must share rooms and do chores together.

4. Create a litany of confession and petition in which the worship leader describes a variety of hopeless situations on personal, community, and international levels. To each case, the congregation responds, "Lord, forgive us, and help us find your Easter surprise here." (Only the response needs to be printed in the bulletin.) For example:

Worship Leader: Lord, each of us knows some people who get on our nerves. Something about the way they act just drives us a little crazy. We would like to find a way to be friends with these people, or at least be kind to them, but they bring out the worst in us. We say cruel words almost without thinking. We treat them in ways that surprise us. We'd like to do better.

Congregation: Lord, forgive us, and help us find an Easter surprise.

Sermon Resources

1. The Great Gilly Hopkins, by Katherine Paterson, is an award-winning children's novel about a ten-year-old terror with one-in-a-long-line of foster parents. (This book is available in the children's section of most public libraries and generally available in bookstores.) Read part of or summarize the whole story's Easter-like changes. Then retell the stories of Saul's change of direction, Peter's forgiveness, and Jesus' resurrection. Gilly, Peter, Saul, and Jesus are all Easter people.

2. Ask the worshipers to produce the Easter tokens they were given last week. (Have the ushers ready to pass out tokens to those who do not have them.) Challenge worshipers to think about the week ahead and identify the difficult people and situations they will encounter. Then instruct them to carry their tokens with them again this week as a reminder that all hopeless situations and people are possible Easter surprises. Suggest that reaching into a pocket to hold the token can help us continue to work with God in frustrating situations.

BLOG: How Far Is Heaven?

Mon, 11 Mar 2013 15:10:00 GMT

By Ronnie McBrayer

Jesus never described the gospel as an escape hatch, whereby we can exchange his current world for a spiritual retreat far away. Never. Rather, his gospel was: “God’s kingdom is here! It is now! Heaven has come to earth!” So when Jesus invited his first disciples to “Follow me,” he was inviting them to get in on the world-redeeming, evil-conquering, status-reversing, life-transforming movement of God that had invaded planet Earth.

Jesus was inviting his followers to live out (not juast pray) the words, “Thy kingdom come, thy will be done, on earth as it is in heaven.” Christ invited us, not to abandon our world that needs restoration, but to become catalysts and conduits of the gracious movement of God in today’s world.

Lately I’ve been using an old Yiddish story from Peter Frost to illustrate this: There was a baker named Morris who had always lived in the same little village. He awoke one morning bored and disgusted with his life. He looked over at his sleeping wife and asked himself, “Why her?”

Rising from bed, he peeped into his children’s bedroom. “Why them?” he muttered and walked out of the house. Looking back at his old tumbledown house from the walkway he was overcome with gloom again. “Why that?” As Morris walked to the village his mood grew darker still: “I’ll never be able to fix up that old house. My wife never gives me a moment’s peace. My children are selfish and foolish. I barely make a living baking bread.”

Then Morris remembered something his rabbi said. “Someday we will all go to heaven,” the old man said, “and there everyone will be happy, content and no one will know trouble or pain again.”

“When will I get to go to heaven?” wondered Morris. Suddenly, he answered his own question: “Now! I will go now to find heaven!” So, instead of walking to the bakery, Morris started off in the opposite direction, the direction the old rabbi pointed whenever he talked about heaven. Off Morris went toward the horizon.

As night fell, Morris took off his boots and pointed them in the direction he was walking, so that when he awoke, he would know which direction to go. He then collapsed into a deep sleep. While Morris slept, an angel came along the same path. The angel stood over the sleeping baker, listening to him snore.

Then the angel noticed Morris’ boots pointing toward heaven and gave a quiet chuckle. He realized Morris’ intentions, and acting mischievously, turned Morris’ boots back toward home and then faded into the night. Morris awoke with the morning sun, put on his boots and started off in the direction they were pointing.

As Morris walked, he noticed that the path looked oddly familiar, especially when he came to an old wooden gate that seemed to be an entrance to heaven. He was surprised it wasn't made of gold or expensive wood. Still, he lifted the latch and went into the yard. This heavenly yard looked so much like his yard back home. The door to the heavenly house also looked familiar.

He entered the house and sat down at the table, the smells of heavenly food making his mouth water and his stomach rumble. A woman, so very like his wife, served him a large steaming bowl of soup and a fat roll. He ate everything put before him.

Meanwhile, two young children danced into the kitchen and smiled up at him. These children in heaven were so nice, quiet and friendly that Morris had to sigh with happiness. “Yes,” he thought, “it is exactly as the rabbi said. I have found heaven, and it is simply wonderful.”

This old Yiddish tale is more than a quaint story. It is the truth of the gospel. For when we ask the question, “How far is heaven?” we never have to look beyond the world in which we live. Jesus, with a clever smile on his face, has pointed our boots back to the place we know best.

Ronnie McBrayer is a syndicated columnist, speaker, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

ARTICLE: Table Talk: A Community Approach to Bible Study

Mon, 11 Mar 2013 13:14:00 GMT

By Carl Frazier

Shortly after I arrived at First United Methodist Church in Cary, North Carolina, Alice Kunka, our Director of Christian Formation, came into my office. “We have a problem,” she said, sounding like James Lovell in Apollo 13.

On cue, I responded, “Are we sending something into space?”

Alice answered, hesitantly, “Well, maybe.”

She began to tell me about a church program each Wednesday night from Labor Day to Memorial Day known as Fellowship Feast. On the surface, it wasn’t altogether different from what many churches do on Wednesday evenings: a mid-week meal including a brief program, along with music rehearsals. She went on to tell me that there was no programming for the children, that a recent study of the congregation revealed a large number of beginners in the faith who had limited biblical knowledge, and that attendance on Wednesdays was plummeting to 35-40 people a week in a congregation that worshiped 950+ on Sunday morning.

That’s when I asked the fateful question: “What would you like for me to do about it?”

Alice and I had been on staff together at another congregation, and she knew about my love of teaching. “Well,” she said, “you could teach a Bible study.”

That was the seed that germinated into Table Talk. Alice and I began to dream together. What kind of study could we offer that would introduce the Bible to people in a way they may not have experienced before? What would it look like, we imagined, if we could break the cycle of Wednesday nights as the place where church programming went to die?

We dreamed. We schemed. We came up with a plan. What if I made a list of Bible stories that I thought Christians would want to know? I could teach the stories, and people could discuss them at their tables. We could call it Table Talk.

It seemed like a good idea, but it was not yet fully grown. We took the idea to the rest of the program staff, at which point Hope Freshour, our Director of Children’s Ministry, asked, “What do you plan to do with the children while all their parents are learning the Bible stories?”

“I don’t know,” I responded. “What do you plan to do with the children while all their parents are learning the Bible stories?”

She paused, gulped, and said, “Teach them the same stories you’re teaching the parents, and call it Small Talk.”

And so a movement was born.

Round tables were purchased, to promote sharing and discussion. Groups in the church were invited to sponsor meals as a fund raiser for their ministry. The Wednesday schedule was adjusted in a way that met everyone’s needs. And I chose the stories.

The first Wednesday night, we had 150 people present. The study grew. People met other members at the tables. Conversations were lively. Families reported that they talked on the way home about what they learned together at church that evening.

Families – parents, children, even grandparents – are studying Scripture together and talking about what it means and how it applies to their lives. People who have not been in a small group ministry before are finding themselves in one, even if it’s a different small group at a different table each week. Table Talk has begun to leaven other groups in the congregation – Sunday school classes, small groups, youth gatherings, ministry team meetings, worship teams, and on and on – as members take the skills they have learned at Table Talk in reflecting on the Word and apply those skills to other places in the life of the church. Wednesday nights are no longer a place where programs go to die, but a time and place for the exciting, enriching, and inspiring work of discipleship.

We didn’t send anything into space, but maybe we did build a launching pad.

Three Guiding Principles

Table Talk is rooted in three fundamental principles. The first principle is the primacy of the Bible. That is to say, the Bible is the basic text for theological reflection and congregational life. Congregations not grounded in the biblical story are rootless and rudderless. Congregations that know and understand the basic stories of the Bible find themselves in continuity with the historic church. They find a source of vision and clarity for imagining a missional future. Table Talk works when the congregation wants a deeper engagement with the story as one avenue for a deeper engagement with God.

The second principle is that the pastor, as a student of the Word, is the primary theologian and teacher in the parish. Historically, the Church has viewed the pastor as the primary teacher of the Word in the congregation. With so many things that call for a pastor’s attention during the course of a week, you may ask, Why add another brick to the load, especially when there are other people in the congregation capable of teaching and leading?

Congregations tend to value what their pastors value. If the pastor treats Bible study, particularly corporate Bible study, as a matter of priority and importance, there is a higher probability that the congregation will as well. Besides, church members will reason, the pastor is the one among us who has been to school and trained in this. Who else knows the Bible as well?

Third is the participation of everyone, including youth and children. Based on our experience, we have found that the children benefit most from having their own sessions, so after the meal, the children and their leaders should go to separate rooms for their own activities, which are based on the same Bible story as the adult activities.

You have several options with youth. One excellent option is for some or all of the youth to serve as leaders in the children’s sessions. Mentoring and teaching the Bible stories is often the best way to learn them. Another fine option is to set up separate tables for youth alongside the tables for adults; then, after the pastor has presented, the youth can hold their own Table Talk discussions. A third option, for churches that are eager to integrate youth into the church mainstream, is for youth to sit with the adults at their tables. Any or all of these options are valid and should be considered, whatever the size or makeup of your church.

Try It Yourself

Table Talk can easily be adapted to any church setting. Small churches will find it easy to adapt Table Talk into existing Bible study offerings. Mid-sized churches will find that the study connects groups as the congregation grows and expands. Large churches may discover that Table Talk becomes an introduction to small groups and a way for people to plug in.

Do you need to introduce Bible stories to a new generation of believers, people who have little or no background or Bible-study skills? Table Talk offers a way into the Bible by introducing some basic stories. For the most part, these sessions simply introduce the stories, setting the stage for deeper and more serious Bible study later. They provide an overview of the Bible. They are foundational narratives. Understanding these stories allows for more complete understanding of others.

Is your congregation in need of a program to draw people together at least once a week and form accountability relationships? Table Talk can become a springboard for a more focused and disciplined small group ministry later.

Does your congregation need to find ways to bridge generations? to bring parents, youth, and children into Bible study together? to facilitate family devotional life and learning?

Would it be helpful for your congregation to be focused weekly on the same Scriptures and thus gain focus on its mission and ministry? Table Talk provides that focus. It generates excitement and conversation through the week and throughout the life of the congregation. Pastors may even choose to develop sermon series on the Table Talk stories, unifying worship and study to nourish spiritual growth and renewal in the life of the congregation.

Resources to implement Table Talk at your own church are now available in two volumes (Old and New Testament) and for each age level. See products below. This article is adapted from the Introduction. Used by permission.

BLOG: Who's a Hypocrite?

Sun, 10 Mar 2013 15:37:00 GMT

By Mike Poteet

This weekend, were you off to see the Wizard? The magical land of Oz and its colorful characters—created by author L. Frank Baum in 1900 and elevated to the status of cultural touchstones by the 1939 movie musical The Wizard of Oz—rarely fail to enchant audiences. The latest adventure from over the rainbow, Disney’s Oz the Great and Powerful, shows us Oz from a new point of view, that of Oscar “Oz” Diggs (played by James Franco), the wizard himself.

Oscar is a self-centered, cynical, small-time traveling circus magician in turn-of-the-twentieth-century Kansas who dreams of being a “truly great man.” When a prairie twister whisks him away to the fairyland that coincidentally shares his nickname, he discovers that its inhabitants await a prophesied, powerful wizard to free them from the tyranny of the Wicked Witch. Sensing a chance for wealth and fame, Oscar masquerades as this magical messiah. He uses sleight-of-hand, smooth talk, and sneaky stagecraft to convince people, especially the lovely witch Theodora (Mila Kunis), that he is Oz’s long-awaited savior. Once Oscar’s secret is exposed, however, the stakes rise higher than ever for not only the land’s future but also his chances of growing as, not a great, but a good man.

Who’s a Hypocrite?

Actors in ancient Greek drama wore large masks to depict their characters and to amplify their voices. The word for such a performer was hypocrite. Today we call anyone who wears a metaphorical mask, pretending to be someone else, a hypocrite. Hypocrites want to appear better than they are. Like Oscar Diggs, they want to be great in other people’s eyes, but may not actually be much good.

While hypocrites appear on many of life’s stages—politicians who break campaign promises; business executives who embezzle company funds; professional athletes who rely on performance-enhancing shortcuts—religion is one arena in which hypocrisy especially rankles. When people of faith, particularly spiritual leaders, profess to act for holy and righteous reasons but in fact serve only themselves, reactions can range from disappointment to outrage. Think of news stories about popular, charismatic preachers who live affl uent lifestyles, for instance, or the anger expressed (rightly so) at clergy who commit sexual abuse.

But religious hypocrisy also can take less public forms, and isn’t the exclusive problem of official leaders. We Christians talk about loving neighbors, but sometimes we don’t even take the time to learn our next-door neighbors’ names. Many of us sing “from God all blessings flow,” on Sundays but then we’re reluctant to give monetary blessings back through church and charity, though we don’t think twice about spending it on our personal whims. We claim our relationship with Jesus is of supreme importance, but we’re not always quick to tell others about him, let alone obey his commands. If we want to know where to start looking for hypocrites—there’s no place like home.

Youth and Truth

Youth are usually quick to notice and call out hypocrisy, including (and maybe especially) in the church. They will tune out someone whose pious talk contradicts her or his lifestyle. They want real relationships with people who are genuinely trying to follow Jesus, even if they aren’t perfect.

As one who ministers with youth, you have the opportunity to affirm teens’ desire for authentic faith by highlighting God’s desire for it: God wants “truth in the inward being” (Psalm 51:6, NRSV*). Challenge youth to examine themselves for and rid themselves of hypocrisy, encouraging them to live as “salt” and “light” (see Matthew 5:13-16), eager not for other people’s approval but for God’s, and pointing not to any “greatness” of their own, but to Christ’s.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

VIDEO: Jesus Ate with Sinners!

Sun, 10 Mar 2013 14:26:00 GMT

By David Dorn

Jesus is more concerned with the rejects who knew they needed change in their lives than those who thought they had life all figured out. Jesus goes where He is needed. Do we have the self-awareness to realize we need Him? And Jesus said, "I want mercy and not sacrifice." Do we show mercy towards other people or do we offer hollow actions to God? Do we show mercy towards other people or do we offer hollow actions to God? Check out this free Bible study on Matthew 9:9-13.

Website - http://preposterousproject.org/
On Twitter - http://twitter.com/#!/iampreposterous
On Facebook - https://www.facebook.com/preposterous...

Small Group Questions

Before watching this video, what did you think of this concept, that Jesus ate with sinners?

Jesus spent time with people who knew they needed Him, not the ones who felt like they had it all figured out. Which one would you say you are?

Why do you think the religious leaders were upset that Jesus spent time with tax collectors?

Do you think you could have dropped everything to follow Jesus like Matthew did? Do you think that was an example of extreme faith, extreme stupidity, or the Holy Spirit moving him?

In your life, what does it look like to show "mercy" more than "sacrifice"? What does sacrifice mean for you?

Question of the Day

What about God amazes you or confuses you?

BLOG: Selfish Motivation

Sat, 09 Mar 2013 17:23:00 GMT

By Whitney Simpson

Robert Greenleaf, in his book, Servant Leadership, tells of twelve ministers and twelve psychiatrists of all faiths who convened for a two-day off-the-record seminar on the word, healing. They asked these questions, "We are all healers, whether we are ministers or doctors. Why are we in this business? What is our motivation?" After just a few minutes of discussion everyone agreed (doctors, ministers, Catholics, Jews and Protestants). The unanimous answer to the question is this, "for our own healing."

During my recent psychiatric evaluation for my certification (that I ranted about here), I was asked this in a similar way. I was asked how and why I am drawn to a ministry of spritual care, if I have to be so conscious of it for myself. If you know me well, you know I am one that has to work at slowing down to "smell the roses." And even though it does not come naturally, it is what I long to do for myself and for others. I long for greater care of my spirit. I long for healing and wholeness. Yes, I want it for myself too.

Healing and wholeness cannot be bottled and sold. If it could, I would have bought it up a long time ago. And, I'd be rich by now, because I guarantee it would sell. There is a misconception that those of us called to healing ministries have it all figured out. The truth is that we too are longing for healing. My hope is we can journey together toward that healing. Greenleaf says

"This is an interesting word, healing, with its meaning, 'to make whole.' The example above suggests that one really never makes it. It is always something sought. Perhaps, as with the minister and the doctor, the servant-leader might also acknowledge that his own healing is his motivation."

I couldn't agree more.

ARTICLE: Summer Program Lets Kids Be Kids

Thu, 07 Mar 2013 13:26:00 GMT

By Sherrie Ilg

SPRINT (St. Paul’s Reaching Into Neighborhoods Together) began in 1995 as a brainstorm of two members and a pastor attending “FORUM,” a national United Methodist Youth Ministry event in Mesa, Arizona. Service would be the centerpiece, with St. Paul’s youth volunteers and recent graduates working for a small stipend to serve the Wellington Heights community by providing a blend of recreation, education, service, and faith development for neighborhood adolescents. SPRINT would be a summer program, an extension of St. Paul’s youth ministry, offering an opportunity to serve the poor, immigrant, and refugee families of our community.

Structure and Fun

The team of volunteers and hired staff gathers at 11:00 each weekday for devotions, prayer, and planning. Neighborhood youth arrive at noon for lunch—most walking to and from St. Paul’s— then participate in recreation, community awareness, education, field trips, and special events each summer weekday afternoon until 3:00 p.m.

The Barnes & Noble Reading Program provides a great opportunity for older children to read to the younger children and helps plant the idea of volunteering and helping others. Kids enjoy time in the kitchen preparing snacks, using math skills, reading skills, and people skills, working as a team, the kids plan, cook, and take pride in serving their snack. Swimming at the local pool, roller skating, bowling, doing archery, running track, shooting hoops, and going to the city parks are ways SPRINT incorporates movement and conversation about healthy lifestyles.

Each year we ask for help from the Cedar Rapids Police Department, the Cedar Rapids Fire Department and the Red Cross to help provide safety tips for our children. We talk about who the children can trust and where they can go for help. We want our kids to know these people as the “good guys” who are there for them.

Including people of poverty, some non-English speaking, along with the natural, unavoidable wear and tear on the church rooms being used was sometimes uncomfortable for the church. Not everyone embraced the program’s goals and was comfortable with the noise level, messiness, and commotion. Nonetheless, it was congregational support that funded SPRINT the first summer, with a grant from the United Methodist Church for new youth programs providing essential financial backing for the three following years. Then, United Methodist Women embraced SPRINT and partially funded it each year as a part of their missions budget.

The budget for 2012 was approximately $12,000 and was funded by church contributions, the St. Paul’s Foundation, and community grants. One director, four youth counselors, a younger “junior counselor” volunteer, and a maximum of thirty-six children participate with the support of a five member advisory board. There is no cost to the participating children.

Learning Their Struggles

One challenge in the beginning years, in addition to funding, was getting to know better the population being served. We soon discovered that in order to have a program for neighborhood adolescents, we had to provide for the younger siblings in their care during the summer. Many of the 11-14 year old children were responsible for numerous younger siblings during the day, so we expanded to include groups for elementary age and preschool children.

SPRINT serves a number of refugees experiencing the trauma of leaving their homelands. This sometimes results in behavioral challenges, which are addressed by collaborating with volunteer counseling resources. SPRINT has become an excellent way for youth in the congregation to increase their cultural awareness and sensitivity.

Instability is another struggle the staff observes. Lu Wherry, Director of SPRINT, says, “Even with pre-registration, we are never sure who is going to show up on a daily basis. Our children live in a neighborhood of turmoil. On any given day a parent may be evicted, arrested, or thrown out of a living situation. . . . Sometimes we are the only form of normal in their lives.”

Transformative for All

The experience of SPRINT has affected the lives of staff as well as those of participants. Two former SPRINT staff members are now ordained clergy. Four are teachers serving low-income schools. One is an attorney with an interest in poverty law.

Wherry says, “It is the best job in the world. I get the chance to work with wonderful kids doing wonderful things. It is more an opportunity to help steer the children of Wellington Heights than a job.”

We are always amazed with our SPRINT kids and how positive they are. So many have had troubles in their lives, a missing parent, a parent in jail, or they are in the custody of a grandparent. Many have moved many times in their short lives, attending different schools, always meeting new kids and teachers, always having to adapt to something new.

With the SPRINT program, at least their summers can have some consistency. They look forward to the SPRINT program each summer and days and days of carefree fun—free of turmoil, free of fear, free of hunger—days spent just being a child.

Recently, a former participant, now a high school graduate and mother of a two-year-old, told us, “I never really knew why you guys did all the work of being with us every day, but it totally changed my summer. I had something to do each day. I looked forward to it. I could tell you cared.”

ARTICLE: Review: Pursuing Justice

Wed, 06 Mar 2013 16:47:00 GMT

By Patricia Farris

Son of a Dutch immigrant father, Ken Wystma left behind the faith of his childhood upbringing, going so far as what he labels a destructive lifestyle into his college years that caused him serious health problems. Confronted with those critical consequences of his choices, he writes that at age 22 he was given a second chance at life and invited by faith to give his life away. Now an active, engaged, social justice evangelical, he is a pastor, church planter, president of Kilns College, and founder of The Justice Conference, an annual event that brings people together to explore a variety of organizations and avenues for giving one’s life away in the pursuit of biblical justice.

Wystma writes with the urgency of a man who has come into his true calling. He is passionate in his conviction that to give one’s life away after the example of Jesus is to understand justice “as rooted in the character of God, mandated by the commands of God, present in the Kingdom of God, motivated by the love of God, affirmed in the teaching of Jesus, reflected in the example of Jesus and carried on by those who are moved and led by the Spirit.” (p. xvi) In other words, justice is, for Wystma, the picture of God’s love, and integral to how a faithful Christian thinks, prays, acts, hopes, believes, works, spends, and lives.

“God’s heart beats with justice,” Wystma argues (p. 9). Pursuing Justice: The Call to Live and Die for Bigger Things presents his case through Scripture citations, stories from the lives of historical and contemporary faithfuls, poetry and art, first-hand accounts, quotations from devotional writings, and snippets of passionate preaching designed to put justice on the front-burner of the life of faith.

His perspective is not new, though some of his insights are compelling. The chapter on ‘Playstations and Poverty’ is alone worth the price of the book. You’ll never look at a Playstation the same way again, once you have considered the devastating human cost of the mineral coltran that is essential to its operation. But the short paragraphs, rapid-fire sentence-long assertions, compelling quotes, and the single-minded intensity of Wystma’s style give Pursuing Justice an urgency and accessibility that make it a resource for youth and young adult groups and for those of any age who sense a yearning for an engaged faith that makes a difference in this world. Families will find useful pointers for engaging questions of consumerism and meaningful life choices with kids.

Having recently read Marcus Borg’s Speaking Christian, I was struck by the points of convergence in the theology of Borg and Wystma. My hunch is that readers of one would not readily seek out the other, given preconceived stereotypes of “progressive” and “evangelical.” That would be a mistake. The renewal of the church evident in the engaged Christianity of the emergent church would benefit and be strengthened by both voices, as would the worship and mission of the “traditional” church. Wystma’s voice, in concert with others, is a voice of renewal and hope.

VIDEO: Abraham Lincoln and Christianity

Tue, 05 Mar 2013 14:04:00 GMT

By Clay Morgan

Did Abraham Lincoln devote his life to Christ during his famous trip to Gettysburg? Clay talks about that and a letter he once read from private archives tucked away in the attic of Ford's Theater in Washington D.C.

To read more about Abe Lincoln's faith in Clay's book Undead check out http://claywrites.com/undead/

ARTICLE: Discipleship and Marriage

Mon, 04 Mar 2013 20:30:00 GMT

By David Lowes Watson

It is to peace that God has called you. Wife, for all you know, you might save your husband. Husband, for all you know, you might save your wife.
1 Corinthians 7:15, 16 (NRSV)

Words for Bible Times

Throughout this letter Paul is dealing with a contentious group of Christians at Corinth. Rather than go into the deeper questions of the gospel and thereby give them further opportunity for disagreement, he writes to them on practical issues of faith and Christian living. This passage is an excellent example. In light of the teachings of Jesus and of the Torah, what are the guidelines for Christian marriage?

Paul's answers to this and other questions show us the importance of right teaching in the early church. The gospel Paul had proclaimed to the Corinthians carried the promise of eternal life in the power of Christ's resurrection. This of course meant the reconsideration and even the rejection of many worldly values. The question was, Which worldly values should be rejected, and which should remain in place, pending the return of Christ and the fulfillment of the coming reign of God?

The social and spiritual issues of marriage assumed an important place on this agenda. Whether believers should marry nonbelievers was the obvious question. Whether a woman or man who converted to the Christian faith should remain married to a husband or wife who did not convert was a more difficult question. Since Paul wrote this letter in the firm belief that the fulfillment of the reign of God was imminent, his advice on these issnes is deeply spiritual. At the same time, his words are realistic, reflecting the possibility that he himself was married or widowed. This would not be surprising, since it was normal for Jewish rabbis to be married.

Words for Our Time

Paul's teachings confront us at a time when sustaining a faithful Christian marriage is not easy. The very institution, especially in the Western world, is undergoing some radical changes. On one hand, people today have significant new freedoms. Young couples do not have to contend with parental control or interference to nearly the same extent previous generations did. Age, religion, and race are no longer the barriers they once were; and women are rejecting any marital role that implies subjection or inferiority as they assume greater self-confidence in society at large.

On the other hand, the changes are bringing some mixed blessings. The most conspicuous of these is the sharp rise in divorce. In many instances, this represents a hard-won freedom, most especially for those women who, through countless generations, have been trapped in abusive relationships by social and religious discrimination. Yet abuse is not the issue in many divorces, and the frequency of remarriage is eroding the meaning of the wedding vow "until we are parted by death." People from polygamous cultures dryly observe that those of us in the West, while officially condemning polygamy, merely practice it progressively.

The climate of uncertainty generated by these changes makes it imperative that Christians of today understand and practice marriage in light of the teachings of Jesus. Marriage remains the most intimate of human relationships—more intimate than that of friends, sisters, and brothers, more intimate even than that of parents and children. For in marriage the love that binds two people together is immeasurably deepened through physical union. Two human bodies become one, and in so doing they surrender themselves completely to each other. In the traditional wedding litany, not often used today, the bride and the groom say to each other, "With my body, I thee worship." Marriage is that deep and that sacred.

It follows, therefore, that if our most intimate spiritual relationship is with God, through Jesus Christ and in the presence of the Holy Spirit, then for a Christian to wed someone who does not have this same intimacy with God is bound to create a barrier or chasm in the marriage. This is why the Corinthians asked such questions of Paul. It was not a matter of religious observance or social custom but of common sense and candor, qualities that any couple should reasonably expect from each other in a marriage of love, dignity, and mutual freedom.

Words for My Life

Nowhere do we find the rich mysteries of the Trinity, the God who is three in one, more meaningfully expressed than in the dynamics of a Christian marriage.

Our first reaction may be to question this observation, because there appear to be contradictions in associating a marriage so closely with a trinitarian God. For example, how do married couples relate to a God who is parental? Will they not feel the same sense of intrusion they feel from interfering parents or parents-in-law? Will the intrusion not be compounded when they try to relate to Jesus Christ? As a young man once expressed it during marriage counseling, "I'm having a hard job making room for Jesus in our relationship. To tell you the truth, I'm jealous."

The third person of the Trinity removes these intrusions, making a Christian marriage not only the deep union of two human beings but also a deep union with God. In and through the Holy Spirit, the couple's love for each other does not detract from their relationship with God, nor does God intrude on their times of deepest intimacy. The Holy Spirit communes with them and makes their love even more exquisite. Their oneness finds deeper expression emotionally, spiritually, and physically. In a Christian marriage the Holy Spirit makes the physical union unspeakably beautiful.

In turn, the Holy Spirit opens a Christian marriage to the teachings of Jesus Christ. Discipleship becomes increasingly exacting as Christians grow in grace; and if marriage partners are not mutually committed to Christ, each will resent the demands that Jesus makes on the other. The presence of the Holy Spirit in a marriage grants the freedom to be obedient to Christ without any such resentment.

So the words of Paul are as relevant today as they were for the Corinthians. If you are a Christian disciple, you should not consider marrying a person who does not have the same commitment to Christ. If you do, one of the relationships will be seriously impaired, the relationship with your spouse or the relationship with Christ. For the same reason, if you are already married when you make your commitment to Christ and your spouse does not join in that commitment, your marriage will lack spiritual intimacy. However, this does not mean that you should separate or divorce (unless your spouse leaves you or becomes abusive); because if your spouse does not sabotage your discipleship, you are well placed to be a powerful means of grace for him or her. You have the opportunity to witness to Christ in the most sensitive of situations—living with someone who knows you well enough to discern God's grace in your life.

This still leaves us with what is possibly the most troublesome teaching in the passage. That is made all the more difficult because Paul cites Jesus on the issue (Mark 10:11-12; Luke 16:18): If a Christian couple should find it necessary to separate or divorce, remarriage is out of the question, except to the original partner. Are we to take Jesus at his word on this? Is a Christian who has divorced and married someone else really living in adultery?

The teaching may be difficult, but it may also be the one we should take most seriously. At a time when personal fulfillment rather than faithful discipleship seems to be the
ultimate measure of a Christian marriage, Paul reverses the priority. Precisely because the reign of God is imminent, our marital relationships are far less important than our faithful service to Jesus Christ. Accordingly, Christians should separate or divorce only if their discipleship is in jeopardy. If they do so for any other reason, then in light of the marriage vows they made to each other in the presence of Christ, remarriage may well be adultery.

ARTICLE: Review: Joy Together

Mon, 04 Mar 2013 16:37:00 GMT

By Patricia Farris

Lynne Baab, pastor, professor, and author, is a familiar friend to those engaged in practices of spiritual formation. Her latest book, Joy Together: Spiritual Practices for Your Congregation, moves into communal spiritual practices, that is, ways in which groups and congregations can explore together the ancient Christian practices of fasting, contemplative prayer, hospitality, Sabbath-keeping, and so forth, together. Baab outlines ways in which these practices can deepen the life of a church council and other boards and committees within a church.

Baab sets as the context of her work the consumerism and materialism within which the church in what she calls ‘the affluent West’ currently exists, inviting the church into the grace, peace, and love which come from God alone. This comes, she maintains, from listening for the voice of God and experiencing God’s guidance in daily life which the ancient spiritual practices are designed to nurture.

This is truly a “user-friendly” book. Baab’s examples come from her and her husband’s congregations, real-life stories that make it easy to envision undertaking spiritual practices in new ways in one’s own setting. Moreover, each chapter concludes with “Questions for Reflection, Discussion, or Journaling” as well as suggestions for further reading.

The spirit of Baab’s book is found in its title: Joy Together. If the notion of spiritual disciplines evokes images of hair shirts and sacrificial deprivation, Baab writes from the conviction that humans, created in love, find joy and the fullness of life in deeper relationships with God and one another. The book’s first chapter focuses on thankfulness as a spiritual discipline. Writing from her own experience, she describes how the practice of opening one’s daily prayer with prayers of thanksgiving has transformed her prayer life—and her life. She goes on to demonstrate how this can be adapted to prayer in small groups, prayer in governing committees, and prayer in corporate worship.

Baab’s examples are both practical and creative, traditional and innovate. For example, fasting, she maintains, has the spiritual goal of stilling us. While acknowledging real limitations, Baab encourages an openness to experimentation. She notes that someone with an eating disorder should not fast from food, and that people on certain types of medication must maintain their standard diet. As a result, she encourages experimentation with other forms of fasting. This can mean fasting from email, buying lattes, or checking Facebook. The goal of fasting of whichever variety is to draw closer to God and to embrace God’s values as revealed in Christ Jesus.

Her chapters on contemplative prayer and contemplative forms of Scripture reading spell out various ways to practice each. Her chapter on hospitality pushes beyond the anticipated congregational practices to include such things as hosting a community food bank as a way of welcoming the wider community. The chapter on Sabbath confronts realistic challenges that face all who work on the weekend, as well as those who volunteer in church and those who juggle family activities.

With practical advice to pastors and other congregational leaders, Joy Togetherprovides a harvest-basket full of life-giving suggestions and examples. All who wish to go deeper, to listen more faithfully, and to see and serve more faithfully, will find rich fare for the journey.

BLOG: God Said It . . . And that Unsettles It

Mon, 04 Mar 2013 14:52:00 GMT

By Ronnie McBrayer

God said it, I believe it, and that settles it.” This slogan is one of today’s all too common bumper sticker defenses of the Bible. The phrase is sometimes amended to read, “God said it . . . and that settles it,” to reflect that personal belief is inconsequential in the matter. Proponents of this view caricaturize the Bible as a divinely dictated book of statutes whose truth is crystal clear to anyone who has sense enough to simply read. Of course, they fail to clarify that what they call the “truth” is their view of the truth, shaped by their unique set of circumstances, experiences, and presuppositions.

I often encounter fervent, sincere, Bible-believing people who say things like, “We need more of the Bible around here.” I don’t disagree, but the sense I get is that what some people really want are for their interpretations of the Bible to be upheld, validated, and shouted at everyone else in the room. They want the preacher to hit all the hot buttons on all the hot issues – and hit these buttons with some zing – so that they can shout “Hallelujah, we are right and everybody else is wrong!” Then they can continue with business as usual, celebrating their own spiritual beauty and criticizing the ugliness of those with whom they disagree.

Thus, “believing the Bible” can create hard-hearted, judgmental, graceless religionists who patrol society with their personalized weapons of rigidity and arrogance. In such cases, both belief and the Bible have been misappropriated. Christians can become “settled” for sure, but are simultaneously nothing like their namesake, Jesus Christ.

I think there is a more principled approach to dealing with the Scriptures (even if my suggestion is shaped by my own unique set of assumptions): What if we begin to read the Bible descriptively rather than just prescriptively? That is, what if the Bible describes the human search for the Holy – and the Holy’s interaction with the human – rather than simply prescribing religious behavior?

Such a change would allow us to be set free from stagnant dogma that “settles it,” and instead put us on a journey of faithful exploration. We could then read the Scriptures, not to confirm our righteousness and others’ wrongness, but looking for clues to how we can better know God. After all, that’s what I believe the Bible is all about: God spoke through the lives, experiences, and writing of those who went before us, so we could know him. And he is best known in the person of Jesus. Everything before Jesus is prelude, everything we read about him is gospel, and everything we read after him is reflection.

So we can see that the goal of the Scriptures is not to give us ideas about religion; not to help us form sharper or better doctrinal statements; or to build theological armaments against those who believe differently than we do, or to answer all of our questions. It is to bring us face to face with Christ, and to become like him.

Consequently, we must be cautious not to fall more in love with the statues of the Scriptures than the actual Subject of the Scripture. We must guard against being more committed to our presuppositions about God than the Person who came to show us who God is and who we can become. We cannot be more smitten with the Bible than we are with Jesus, as strange as that may sound, for that is nothing less than a subtle form of idolatry.

Our faith isn’t built on the Bible. It is built on a Person. There is only one foundation for Christian faith (the Bible says as much!), and that foundation is Jesus Christ. Upon him our faith rests, upon him the church is built, and he is what the Bible is about. I’m not advocating setting the Bible aside, but to actually embrace it, and see to whom it points. This may be an unsettling way to approach the Scriptures, but being “settled” isn’t the point; knowing and becoming like Jesus is.

Ronnie McBrayer is a syndicated columnist, speaker, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

ARTICLE: Restorative Justice

Sat, 02 Mar 2013 15:37:00 GMT

By Erik Alsgaard

A First Step

Josh Brent, a football player for the Dallas Cowboys, was driving drunk in the early morning hours of Saturday, December 8, 2012. He was speeding, hit a curb, and the car flipped over. Brent’s passenger, Jerry Brown, also a football player for the Cowboys, died as a result of injuries sustained in the accident. Brent, who weighs more than 320 pounds, had a blood alcohol level that was more than double the legal limit in Texas, authorities said afterwards, registering at 0.18.

Brent and Brown were teammates at the University of Illinois, according to ESPN.go.com, and the two were rooming together again near Dallas. Brown was not yet on the active roster for the Cowboys when the accident happened, but Brent was helping him obtain his dream of playing in the NFL.

An amazing thing happened at Brown’s memorial service in Dallas, held Tuesday, December 11: Stacy Jackson, Brown’s mother, invited Brent to attend. According to Yahoo News, Jackson wanted “to be right with Josh and to express in every way she could how much they loved him and thought of him, and didn’t want to have him grieve for his loss as a friend without being included in their family.” Brent arrived at the service early, according to reports, and was even seen hugging Jackson. They walked into the service side-by-side.

Stacy Jackson may not have known it, but she had just taken the first steps in restorative justice.

What Is Restorative Justice?

Contemporary restorative justice is a “culmination of adaptations of indigenous traditions of New Zealand Maori, Canadian Aboriginal, Northern Navajo, African, Afghani and religious traditions,” writes Colleen Pawlychka, a doctoral student at Simon Fraser University in British Columbia. Restorative justice is a practice that seeks wholeness and healing not only for the victim, but also for the offender and the community involved. Most commonly thought of with victims of crime, restorative justice—like the example earlier—can also be used in the daily lives of people of faith. Restorative justice is also thought of as an “approach” rather than a set of hard and fast rules. Elements of that process need to address at least three key points: (1) the harm caused by the offense; (2) the needs of all the parties involved; and (3) the obligations of the offender to the parties involved, but also of the parties to the offender.

The Bible is clear that human beings are created in the image of God (Genesis 1:27) and are, therefore, of sacred worth. Throughout Scripture, examples exist that show, time and again, that being in a “right relationship” with God is only possible when a person is in right relationship with others (Matthew 22:34-39; Luke 10:25-37). Restorative justice offers an avenue to restoring broken relationships.

Retributive Justice

The norm in the United States right now is retributive justice. In a 2004 essay, Michelle Maiese notes that retributive justice carries the ideas of “merit” and “desert.” “We think that people should receive what they deserve,” she writes. “This means that people who work hard deserve the fruits of their labor, while those who break the rules deserve to be punished.” The word punishment is derived from the Greek poine and its Latin derivative, poena, and means “the deliberate infliction of pain on a person for the sake of attaining revenge,” explains Pawlychka. This form of justice, Maiese notes, is “backward-looking” in that punishment is dished out as a response to a past event of injustice. “It acts to reinforce rules that have been broken and balance the scales of justice.”

Maiese writes that a “dangerous tendency” with retributive justice is revenge, of getting even, of teaching others what injustice “feels like.” However, revenge seldom brings the relief that victims seek. “overly harsh punishments,” often brought on by feelings of hatred and anger as a result of revenge, “do not make society any more secure and only serve to increase the level of harm done,” she writes.

A Brief Overview

People who practice restorative justice often speak of a “continuum,” ranging from simple, informal responses that can be used in everyday life to more formal responses that involve more people and planning. In our life of faith, Christians may use “affective statements” or “affective questions” to address unwanted behaviors. An example of an affective statement is, “You really hurt my feelings when you act like that,” or “Your behavior really surprises me.” Affective questions, for example, may be, “What happened?” “What were you thinking about at the time of the incident?” or “What did you think when you realized what happened?”

The “grandfather” of restorative justice in the United States is Howard Zehr, an author and professor at Eastern Mennonite University in Virginia. “Injustice,” he writes, “occurs when people are turned into objects through relationships. Justice occurs when people are honored through relationships.” The current American justice system, notes Zehr, “tends to turn those who have caused harm into objects to be acted upon.” Those who have been harmed, he adds, are assumed to have no significant needs. “Restorative justice, on the other hand, recognizes that harm is done by and to human beings.” Zehr also writes that the “value that reigns supreme” in restorative justice is respect, and that all parties, including the offender, are to be treated with dignity and respect through- out the process.

A Changed Life

Restorative justice emerged in the 1970’s as a way to mediate between victims and offenders. Russ Kelly should know; he was there at the start. Kelly was a teenager in 1974 when, after a night of drinking with a friend, they went on a vandalism spree in the small Canadian town of Elmira, Ontario. Around 7:00 the next morning, police rounded them up and took them in for questioning. Kelly confessed immediately; his friend, only after learning that Kelly had. A probation officer named Mark Yantzi was assigned the case. Yantzi also volunteered with the Mennonite Central Committee in nearby Kitchener. In a meeting with other volunteers, Yantzi asked, “Wouldn’t it be neat for these offenders to meet with their victims?” And that’s exactly what happened.

“Meeting our victims was one of the hardest things I had ever done in my entire life,” says Kelly. He and his friend walked up to every victim’s front door to apologize, hear what the victims had to say, determine the amount of restitution, and ask for forgiveness. In the end, both Kelly and his friend had to pay $550 restitution and $200 in fines, along with being placed on 18 months of probation. Shortly thereafter, the first victim-offender reconciliation program was established in Kitchener, Ontario, Canada. The idea quickly spread throughout North America and Europe in the 1980’s and 1990’s.

Kelly’s story didn’t end with going to door-to-door to apologize. Some thirty years after the incident, Kelly, now with an injured back and seeking another line of work, was enrolled in a law and security administration program in Kitchener. A guest speaker one night brought up the subject of restorative justice and, in the process, mentioned the name of one Mark Yantzi. Kelly immediately recognized the name as his probation officer all those years ago. The speaker said they were looking for the two teenagers involved in that precedent-setting case, the first one of its kind in North America. Kelly told the speaker that he was one of the young men involved. Shortly thereafter, he and Yantzi were reunited, and together they shared the story of that case. “All this had made such an impression on me that I joined Community Justice Initiatives,” writes Kelly. He received mediation training and spent more than 250 hours volunteering in the Canadian criminal courts, touting the benefits of restorative justice. “I am not proud of what I did,” Kelly says. “However, I am extremely proud of what has become of it.”

ARTICLE: Extra Questions: Our Common Sins

Sat, 02 Mar 2013 10:32:00 GMT

By Ministry Matters

1. Denial

Mark 14:27-31, 66-72

Would you describe Peter's assertion in Mark 14:29 as arrogant, over-confident, or both? What other words describe what he said about the other disciples in relation to himself?
What do you think the significance of the second rooster crowing might be?
Think of a time when a friend or family member denied you in some way. How did it make you feel? How did you resolve the situation?
Mark 14 ends with Peter breaking down and sobbing because of his denial. What is the connection between sorrow and repentance?
Describe how you would feel if a Christian leader whom you respected looked you in the eye and predicted that you were going to fail in some way. How would you respond?

2. Sleeping Through Importance

Mark 14:32-42

Think of a time when you weren't able to be there for someone else during an important time. How did it affect your relationship with that person? Now think of a time when you were able to be there, but chose not to be. How were the situations different?
If the disciples had truly realized how things were about to play out, how do you think their time in Gethsemane might have been different?
In Mark 14:38, Jesus says, "The spirit is eager, but the flesh is weak." How might these be viewed by modern Christians as words of comfort?
How do we balance the ministry of presence with the need to rest and take care of ourselves? Is it possible to take the ministry of presence too far? If so, how?

3. Telling Lies

Mark 14:53-65

Why is lying such a dangerous sin? Is it possible to lie and not realize you're lying?
What is the best way to confront lies? Do you think Jesus chose the most effective way to confront people's lies in Mark 14:53-65?
How do people bear false witness against Jesus today? As followers of Christ, how do we respond to those lies?
How would you respond if someone accused of you pf bearing false witness against another Christian, or even against Jesus himself?

4. Betrayal

Mark 14:10-11, 43-49

Dottie Escobedo-Frank writes in Our Common Sins that betrayal is a common experience. Considering that betrayal is arguably the sin that cuts deepest, why do you think it's still such a common sin?
Dottie also mentions that it's possible for us to betray ourselves. In what ways do we do that? How does the forgiveness and healing process work when we're our own betrayers?
How do we avoid being betrayed without holding back our trust? How does betrayal relate to trust?
How can we facilitate forgiveness and healing when we're the one who has betrayed someone else?

ARTICLE: Extra Questions: Women of the Bible

Sat, 02 Mar 2013 03:06:00 GMT

By Ministry Matters

1. Deborah

Judges 4:1-24

Author James Harnish writes that the story of Deborah is the kind of story that causes many thoughtful people to reject the Old Testament. Why do you think some people struggle so much with this story?
How are narrative accounts in the Bible like other historical documents? How are they different? Jim Harnish calls the Hebrews who told these stories "cultural theologians." What is a cultural theologian?
In what ways do we need the Spirit of God who spoke through Deborah to speak to us today? What might God want to awaken us to do?
How do Deborah and Jael turn gender stereotypes related to war and violence upside-down?
Modern commentators seem to make a bigger deal about Deborah's position of authority than the Bible itself. Why do you think Scripture doesn't explicitly point out how remarkable it was for Deborah to be a national leader during this period of history?

2. Abigail

1 Samuel 25:1-44

What do you make of the portrayal of David and his men in 1 Samuel 25:4-8? Is it positive, negative, or mixed? How does this fit with what you already know about David through arguably better known stories about him in Scripture?
Author James Harnish mentions the "age old myth of redemptive violence." Are there modern situations where violence is truly unavoidable? Explain your answer.
Ultimately, what do you think caused David to listen to Abigail?
Why does God often speak through people outside the places or systems of power?
Compare and contrast Abigail with Deborah from the previous session. What might the differences between these two women tell us about God's purposes and timing?

3. Mary Magdalene

Matthew 27:55-61; 28:1-10

Why did Pope Gregory's characterization of Mary Magdalene as a prostitute in 591 stick through the centuries?
Author James Harnish mentions that the women followers of Jesus stayed with him when he was crucified, while the men ran away. Why do you think it happened this way? Why did the writers of the gospels make it a point to record this fact?
Do you agree with the description of Mary Magdalene in the subtitle of this session, "The First Apostle?" Why or why not?
What does the story of Mary Magdalene tell us about healing and forgiveness? What does it say about our potential today when we follow Christ?
How do you see yourself in Mary Magdalene? How can you follow her example?

4. The Samaritan Woman

John 4:4-42

Considering the encounters of Isaac, Jacob, and Moses with women at wells in the Old Testament, how is Jesus' encounter with the Samaritan woman unusual?
Who are today's "Samaritans?"
What is the difference between believing based on what someone else has said and believing because of personal experience (verse 42)? Is one better than the other? If so, why?
Why do you think Scripture doesn't tell us the name of the woman at the well?
What would change if more Christians followed the evangelistic lead of Jesus and the Samaritan woman today?

ARTICLE: Deborah, Barak, and Jael

Sat, 02 Mar 2013 02:19:00 GMT

By Ministry Matters

Someone altogether unfamiliar with the Bible, reading the gospels of Matthew and John, would soon realize that two writers are telling the same story in a different way. in the Hebrew Bible, 1 and 2 Kings and 1 and 2 Chronicles function similarly. As do chapters 4 and 5 of Judges. Here we have two renditions of the same tale, the first in prose and the second in poetry. The Song of Deborah in chapter 5 is regarded as one of the oldest pieces of literature in the Bible.1 And the tale is fascinating. It begins as most of the other stories in Judges do. The Israelites sinned against God and consequently were given into the hand of King Jabin of Canaan, who oppressed them for twenty years.

A military leader named Barak arose. One expects more of the same kind of story found elsewhere in Judges. What one gets is unique in the Bible. Barak and his story are depreciated fore and aft by two women and their stories: Deborah and Jael.

Deborah is variously described by the text as a prophet, a mother in Israel, and either the “wife of Lappidoth” or a “woman of fiery torches” (read “spirited woman”), depending on the translation. She is further a singer of tales and a skilled poet, as we discover in chapter 5. The “mother in Israel” designation is particularly interesting. Deborah is the only biblical woman who did not attain that designation by being the mother of a famous son. We do not even know if she had children. Her accomplishments were counsel, inspiration, and leadership. This description endured even to nineteenth-century America, where significant women were often eulogized as “mothers in Israel.”

Deborah is generally viewed positively by everyone except pacifists. Even John Knox, in his venomous First Blast of the Trumpet Against the Monstrous Regiment of Women, said that:

God, by privilege, favor, and grace, exempted Deborah from the common malediction given to women in that behalf; and against nature he made her prudent in counsel, strong in courage, happy in regiment, and a blessed mother and deliverer to his people.

Deborah is often viewed as an extraordinary, rather than representative, woman, one who was not restricted by patriarchy, but who also did not stand over against it. Others see her as a model of courage and power, a woman who risked her life to do the will of God, who shattered role expectations, and invites all of us to greater freedom.

The other primary female character, Jael, has not been viewed so positively. Jael, the wife of Heber the Kenite, murdered the Canaanite general Sisera when he came to her for sanctuary. While Elizabeth Cady Stanton's The Woman's Bible, published in 1898, regarded Deborah as a “wise adviser,” it had no kind words for Jael:

The deception and the cruelty practiced on Sisera by Jael under the guise of hospitality is [sic] revolting under our code of morality. To decoy the luckless general fleeing before his enemy into her tent, pledging him safety, and with seeming tenderness ministering to his wants, with such words of sympathy and consolation lulling him to sleep, and then in cold blood driving a nail through his temple, seems more like the work of a fiend than of a woman.

Leonard Swidler also calls Jael's act “a deceitful, cowardly assassination.” We shall later take issue with these calumnies and see why we perhaps should not consider Jael's act “under our code of morality.”

For now we note that so many of the women in Judges are victims. It is interesting for us here to consider two who face risky situations and, rather than being overwhelmed, take charge of them.

BLOG: 4 Names: Mary Magdalene, Philip, Lazarus, and Peter

Fri, 01 Mar 2013 13:33:00 GMT

By Adam Thomas

If you’ve ever been to a Bible study that I’ve led, then you know that I have a lot of favorite scenes in the Gospel according to John. But John 20:1-18 is easily in the top three. What always strikes me about the scene is the movement from Mary’s desolation when she weeps at the empty tomb to her utter elation when she recognizes the resurrected Christ. John paints the scene with a special tenderness he reserves for only the most intimate of moments between Jesus and his followers. John focuses our attention on this intimate moment, the first reaction to Jesus’ resurrection, because the moment of the resurrection itself is far too mysterious and far too momentous for John to attempt to narrate. That moment belongs to God alone. And so John gives us a sliver of Mary Magdalene’s story – her move from desolation to elation when she realizes that Jesus is still with her as he promised he always would be. And the pivotal moment of this story is Jesus calling her by name.

Names are rare in the Gospel according to John. I went back and counted, and in the entire 21 chapters of the Gospel, Jesus calls exactly four people by name. There’s Simon Peter, first among the disciples. There’s Lazarus, whom Jesus brought back to life. There’s Philip, who had been with Jesus from the beginning. And then there’s Mary, who heads to the tomb before dawn on the first day of the week. In each of the special moments when Jesus calls these four people by name, he is somehow affirming or strengthening his relationships with them.

The first thing Jesus does when he meets Simon is give him the nickname “Peter,” which means “Rock,” which is a pretty cool nickname. We invest all kinds of theological motivation to this name because of Peter being the “rock” on which the church is built. But if they were any two people besides Jesus and Peter, we would see the nicknaming as a sign that their relationship is moving into the territory of good friendship. At the end of the Gospel, Jesus says Peter’s name three times, and this naming reasserts the relationship that Peter had denied three times during Jesus’ trial. In the end, their relationship is repaired because Jesus calls Peter by name.

The Gospel describes Lazarus as “one whom Jesus loves.” When Lazarus dies, Jesus is days away, and Lazarus’s sisters make the faithful accusation that if Jesus had been there, Lazarus wouldn’t have died at all. So Jesus goes to the tomb and shouts out, “Lazarus, come out.” Notice that Jesus doesn’t say, “Lazarus, I raise you from the dead.” Rather, he says, “Come out.” Jesus calls Lazarus by name, but does not give Lazarus the option of remaining in the tomb. The naming is joined to Jesus’ command to return to his family and his friendship with Jesus.

Jesus calls Philip by name after Philip says to him, “Lord, show us the Father; that will be enough for us.” Jesus replies, “Don’t you know me, Philip, even after I have been with you all this time? Whoever has seen me has seen the Father.” Jesus calls Philip by name in the midst of wondering how Philip could possibly not know him yet after being with him from the beginning. With this, Jesus calls Philip into deeper, more committed relationship with him.

And then there’s Mary Magdalene, who is weeping at the empty tomb. She is desolate, thinking that her Lord’s body had been stolen and possibly desecrated by the people who put him to death. With tears and the fog of despair clouding her vision, she sees the gardener, who asks her, “Woman, why are you weeping? Whom are you looking for?” Could this gardener be in collusion with the body-snatchers, she wonders? And she accuses him of being in on the plot. But then he says the all-important word: “Mary.” And she turns and the desolation vanishes in an instant of delight. And new elation, new hope, new life surges in to fill the void. “Teacher!” she shouts, and I imagine her jumping into his arms. Then Jesus gives her a task – to be the first to proclaim his resurrection.

So why does Jesus saying her name change the story? Why is this the pivotal word? As with Peter, Lazarus, and Philip, saying Mary’s name proves Jesus’ relationship with Mary. Her name is the outward sign of her inward identity. In this way, names are quite sacramental. Know a name and you know something of the person. Who among us didn’t feel elation when we found out our high school crush did, in fact, know our names? On the flip side, take away a name and you begin to take away the humanity of the person. How many Jews had their names erased and exchanged for numbers in the concentration camps?

Saying Mary’s name is Jesus’ shorthand for saying that he has returned just as he promised and that life would never be the same again because their relationship would never end. Earlier in the Gospel, Jesus foreshadowed this when he said, “[The shepherd] calls his own sheep by name and leads them out. Whenever he has gathered all of his sheep, he goes before them and they follow him, because they know his voice.” Later in the same passage, Jesus talks about the command from his Father that he “give up” his life in order to “take it up again.” Thus, Jesus links the power of the resurrection with the power of naming, which is really shorthand for the power of relationship.

This is the good news of the resurrection: Christ rose from the dead to show us that nothing, not even death, has the power to keep him from remaining in relationship with us. Christ knows each of our names. They are written in the book of life. They are written on his heart, just as his name is written on ours. As Jesus called Peter, Lazarus, Philip, and Mary to deeper relationship by saying their names, he calls to each of us. He calls to each of us, speaking our names, and thus ourselves, into being.

These names of ours are special things – they carry within them the promise of eternal relationship with God in Christ through the power of the resurrection. So the next time you find yourself in a moment of silence, a moment of peace at the center of the maelstrom of busyness that marks our lives today, just be still. Be still and listen. Be still and listen for the resurrected Christ calling you by name.

ARTICLE: You Are Already Praying

Fri, 01 Mar 2013 12:48:00 GMT

By Cathy H. George

In its ancient, monastic form, prayer was what a monk or nun did in chapel—and when they set out from chapel, their prayer continued in the office, study, field, classroom, and kitchen. Working in a laboratory, managing a staff, performing surgery or caring for a child can be part of a life of prayer. Whether washing the dishes, weeding the garden, or chairing a decisive meeting, we can be at prayer.

I know a monk masterful at spiritual guidance who was invited to speak at a conference and asked to fill the “spiritual block.” He replied: “I’m really not interested in spirituality; I am interested in life.” When a person came to see him filled with bitterness toward God, his life a series of disappointments, the wise monk advised him to “. . . take up Italian cooking, or plant a rose garden. Forget about God, let God find you in the kitchen or in the garden enjoying your life.”

My tradition teaches “prayer is responding to God, by thought and by deeds, with or without words” (Book of Common Prayer, Catechism, 856). Voices of many spiritual traditions echo this inclusive definition of prayer. A friend, now in her eighties, tells me “prayer is a form of life.” An intern in his early twenties says that his “real work is to live in the presence of God, and express that presence in everything I do. Prayer is a mindset, an attitude, dedicating every act, no matter how seemingly trivial it may be to God. And yes, that goes for doing laundry!”

My work brings me close to the lives of people. After working as a prison chaplain, my work shifted to parish life. In rural, city, suburban, and inner-city parishes, the people that I meet inspire my prayer. As a mother, wife, and priest, I know for myself what I hear from my people: the monastic ideal of a life set apart from the world for prayer is not our life. We need another way. We want our faith and our life to connect. People pray about their work as a doctor, teacher, banker, or limousine driver, but don’t call it prayer. They pray for their kids, their friends, and their marriages, but don’t think of it as prayer. Respect for the natural world and enjoyment of its beauty feels sacred, but we don’t think of it as a prayer. When we create or witness art, it touches our spiritual lives, but we struggle for a language that acknowledges artistic expression as prayer. In sport or physical movement we sense God’s presence, but how do we pray in our physical body? Putting our faith into action, doing things for others, giving back may be our way of being spiritual, but can actions be prayers?

Your experience of prayer may not be peaceful or quiet or set apart from your daily life. It may be embedded in the actions you take, the compassion you show, or the art you create. Perhaps prayer moves through you in love and respect for the beauty of the natural world. Or gratitude wells up in you while walking a country road or watching a child at play. Maybe you close the office door and ask God for help, or you try praying on the treadmill at the health club before heading home, or while out on a run, but is that prayer? Maybe you talk to God about your day while commuting but you think you should find a better time for prayer. You feel that all these efforts and attempts somehow fall short of truly being prayer.

Our lives often are too noisy, too conflicted, too worldly, too complicated to have the quality of what we imagine as prayer. And yet, our lives are filled with prayer; prayer in actions, preaching by doing, patience in a moment of trial, stopping for a silent moment before speaking, closing the office door before a difficult decision or meeting. In busy, over-extended, challenging lives, prayer takes a variety of forms: an action, a kindness, an attitude, a hard decision, and a creative endeavor.

Even when we are distracted and busy, sacred moments break through: the nudge to go in one direction and not another, an intuition we’re given, the awe that overcomes us as we listen to music. God breaks in as a surge of creativity, a supply of patience, a kind word just when we need it.

A lawyer arguing a case in court, a parent comforting a child, or a postal worker greeting the next person in line: each of us has an opportunity, every day, to treat our life and work as a sacred calling, as holy as the work of a priest at the altar.

Rich, poor, and middle income; black, brown, white, gay, and straight; young people, seniors, and many in their middle years struggle to find time for prayer. If only “prayers-on-the-go” counted as real prayer, we say to ourselves.

They do.

It all counts. The desire to connect with God, to pray, is a seed planted within us by the Holy Spirit. We don’t plant it, God does. We water it. We foster its growth. And when we do, its branches begin to extend into everything we do, all day long, all week long. Our daily lives become a living prayer—our response to the unceasing presence of God within us and around us.

excerpted from: You Are Already Praying: Stories of God at Work by Cathy H. George ©Morehouse Publishing, an imprint of Church Publishing Incorporated, New York. Used with permission.

ARTICLE: Community Baccalaureate Service

Thu, 28 Feb 2013 09:30:00 GMT

By Katie Z. Dawson

One of the ways that local churches can be in ministry with their community is to be aware of the transitions that others are experiencing. One of those “endings” my local church had already been marking was the yearly graduation of our high school seniors. Not only is this a significant event for teenagers in our community, but also for their parents and grandparents and teachers.

In 1998, our community ministerial alliance began a baccalaureate service, held on an evening the week before students of our local high school graduated. While not a school-sponsored event, it was a chance for the churches in our community to celebrate our graduates and to give thanks for all they had learned.

It has been a joy to participate in this service during the five years I have been serving in Marengo, Iowa, and an honor to share a glimpse into how we have made this service work.

Preparation

About two months before graduation, the pastors and/or education ministers from each church gather together to begin preparations. Our first task is to determine a host church for the event—which rotates every year—and then to select a speaker. Our baccalaureate speakers have ranged from folks we brought in and paid a small honorarium, to recent graduates, to pastors from the churches in our community. This last option is the most affordable and also helps ensure that the person speaking is a key player in the planning process.

Invitation

The next step is to get a list of graduates and their addresses. We have found that the secretary at the high school can pass along the information we need. While the separation of church and state might be an issue in some places, our school was willing to work with us, knowing that attendance was not mandatory nor would it occur on school property.

One church (typically one who is not hosting the event) takes the responsibility for printing and mailing invitations to each senior and his or her family. For the class of 2012, our invitations read:

We are very excited that you are graduating this spring from Iowa Valley High School and we want to celebrate this important moment with you.

Each year, the Ministerial Alliance hosts a Baccalaureate Service. This big fancy word basically means that we are having a worship service in celebration of YOUR graduation and in thanksgiving for lives dedicated to learning.

This year, our service will be held on Wednesday, May 16^th at 7:00pm. It will be at the First United Methodist Church, 895 Court Ave. You and your entire family are invited to attend and be a part of the celebration as well as stay afterwards for refreshments.

As a graduating senior, you are invited to arrive no later than 6:45 pm. The senior class will meet in the Fellowship Hall at the church and will all enter the worship space together. This is your big day and we want to honor you in the process!

We hope to see you there!

Invitations are also sent to each faculty and administration member, as well as all of the members of our school board. Our high school secretary helped us distribute these invitations in the teacher mailboxes at school. Depending on the number of students your local school is graduating, the costs involved include stamps, envelopes, paper, and of course, time.

If your church is located in an area with many local high schools, you may need to publicize the event differently—through posters or flyers, or word-of-mouth via the high schoolers from each participating church.

Planning

The next task is to plan the actual worship service. Based on the direction and scripture our speaker chooses, our worship follows a fairly simple format:

A time of gathering and prelude music while family and friends are seated and the graduates gather.
Processional hymn/music and entrance of the graduating class
An opening prayer
Scriptures and special music
The baccalaureate message
Recognition of the class that is graduating and (if possible) the reading of their names
A prayer for the graduates
A closing hymn
A “charge” to the class and a benediction for all who have gathered
Postlude and transition to the reception

We try to include as many different churches as possible in the leadership of the service—from the reading of prayers and scripture to the offering of music. Our goal is to make the service meaningful and yet also be sensitive to those who are unchurched. The cooperation of many different styles of worshiping communities often helps us to find the right balance.

Hosting

Once the service is planned, the major responsibility falls to the host church. The week before the service, bulletins are printed and folded. On the day of the service, ushers are needed to direct guests to the sanctuary and hand out programs. Volunteers from the host church also donate desserts and staff a reception following the service. This past year, my congregation hosted the event and provided juice, coffee, and home-baked cookies for the reception.

Recognizing

A unique aspect of our community’s baccalaureate service is that we also present two awards following the recognition of the graduating class. One is a scholarship of $400 that goes to the graduating senior whose life best exemplifies Christ. The student is chosen based on nominations from the pastors in the ministerial alliance. The second award is a gift of $100 to the faculty, staff, or administration member whose life best exemplifies Christ. All are welcome to make nominations for this award and the recipient is chosen by the ministerial alliance. It has been a powerful way to recognize the witness of students in our community and to encourage and support teachers who share their faith in their whole lives. The funds for the two awards are donated throughout the year by the member churches of the ministerial alliance.

In five years, has anyone joined one of our churches because of baccalaureate? Probably not. Have they changed their faith commitment to Jesus because of baccalaureate? Maybe, but there are no great testimonies I have heard. What we have done is simply be present with members of our community during a significant moment in their lives. We have celebrated with them, given thanks to God for them, and have sent them on with blessings and encouragement. We are planting seeds and now each of the students who have passed through our doors knows that not only do we care about them, but God does too.

ARTICLE: Dealing With Children's Hard Questions

Wed, 27 Feb 2013 21:37:00 GMT

By Ellen Shepard

The Lenten and Easter seasons are the most holy seasons we celebrate in the church. Each Sunday is celebrated as a "little Easter." We call ourselves "Easter people." We decorate our homes and classrooms with butterflies, eggs, chicks, and bunnies.

Why is it then that we hesitate to talk about, explore, and wonder with children about the meaning of these most sacred seasons? Could it be that we simply don't want to deal with the hard questions children ask us about death, resurrection, and new life? Could it be that we are unsure of our own answers to these questions? Do we have hard questions of our own about Lent and Easter? This time of year can be the most meaningful time we celebrate with children.

Children do ask difficult questions sometimes. Yet each and every question is important. The child may not even remember the answer. But the child will remember you, your relationship with him or her, your special way of making that child feel important and valued. We adults don't have all the answers. We should not pretend that we do. But we do need to learn to feel comfortable wondering with children about the questions they ask.

Some Basic Information

You can begin to explore these holy days with children by having at hand some basic information about Lent and Easter.

Where can I read about the stories of Lent and Easter?

The stories can be found in the New Testament of the Bible in Matthew 26-28, Mark 14-16, Luke 22-24, and John 18-19.

Why is Easter celebrated on a different day each year?

Since the year 325 the date for Easter has been set on the first Sunday after the full moon after the vernal equinox (the time in spring when day and night are approximately equal, usually March 21).

Why do we call it "Lent"?

Lent comes from the Old English word lengten, which means the time when days lengthen. That is exactly what happens during the spring. Lent has been set aside as a time for preparation and remembering.

How many days are in Lent?

Lent lasts for forty days and does not include Sundays. Sundays are counted as "feast days" not "fast days." Lent begins on Ash Wednesday.

How did Ash Wednesday get its name?

Early Christians believed they could make peace with God by burning a sacrifical offering. They thought the rising smoke of the offering would reach God. The ashes, were placed on their bodies to show others they were sorrowful. On Ash Wednesday some ministers make the sign of the cross with ashes on people's foreheads or hands to remind them that we are beginning the Lenten season. In many churches the palm branches from the previous year are burned and used during Ash Wednesday worship.

Why are palm branches used on the Sunday before Easter?

This Sunday is known as "Palm Sunday," and it begins Holy Week. It is the day we celebrate Jesus' triumphant entry into Jerusalem. The crowds began to cheer and shout Jesus' name. Some people took their coats and waved them in Jesus' honor; others made a carpet of their coats for Jesus to walk on as he entered the city gates. Some traditions hold that the really poor folks who had no coats to wave cut palm branches and waved them in honor of Jesus!

Why did Jesus die?

Jesus died because the leaders of his day did not understand his message or his purpose. They were looking for another kind of ruler, and Jesus was a threat to them because he wanted to share love, not power. Jesus died because he loves us, you and me.

Did Jesus choose to die?

Jesus chose to submit to God's will, and that finally meant his death. God did not put Jesus to death. The people did. The Bible tells us that there were many people who did not like Jesus and did not understand his teachings. These were the people who asked for his crucifixion.

What happened to his body?

We learn from Scripture that when Jesus died on the cross, Joseph of Arimathea took his body down, wrapped it in cloth, laid it in a tomb (probably a cave), and sealed the doorway with a rock. When Mary went to the tomb later, his body was not there. In fact, Jesus appeared to many of his disciples after his death (see John 19:38-21:25).

Why do we call it "Good Friday"?

This is the day that we remember the death of Jesus. It is a day of mourning for Christians. There have been many thoughts about the word good. Perhaps it is because of the gift of salvation, or it could really have been intended as "God's Friday." Whichever definition you choose, it is a day for us to join in worship together!

What is Maundy Thursday?

Maundy comes from the Latin word mandatum, which means mandate or command. We come to church as Jesus commanded to remember through Holy Communion the Last Supper that Jesus shared with his disciples before he was arrested and put to death (see Matthew 26:17-29).

What is Easter?

Easter is the most important day on the Christian calendar! It is the day we celebrate the empty tomb. It is the day we celebrate Christ's resurrection.

Remember As You Plan

We want to help children and their families internalize this information about Lent and Easter. We want it to become a part of their very being! Lent and Easter provide children with hard questions! Plan to explore the answers and grow in faith together!

ARTICLE: Strong Families

Wed, 27 Feb 2013 14:41:00 GMT

By Nancy Ferguson

What Is a Family?

Families are the core social group of all societies, and all human beings have them. We may love them or wish we didn’t have to eat Thanksgiving dinner with them, but regardless of how we feel about them, we were all born into families.

What is a family? Is it parents with children? Yes, but family is not restricted to this particular structure. The United States Census Bureau defines family as “a group of two people or more (one of whom is the householder) related by birth, marriage, or adoption and residing together; all such people (including related subfamily members) are considered as members of one family.” The bureau defines family group as “any two or more people (not necessarily including a householder) residing together, and related by birth, marriage, or adoption. A household may be composed of one such group, more than one, or none at all. The count of family groups includes family households, related subfamilies, and unrelated subfamilies.”

These definitions, articulated for the purposes of the census, point to the variety and diversity of family structures. Family structures vary for many reasons, such as divorce and remarriage, changing attitudes toward marriage, economic factors, and broader acceptance of nontraditional families. Family structures include blended and stepfamilies, cohabiting families, same-sex-parent families, grandparent-led families, and single-parent families. A recent Pew Research Center study determined that attitudes about these different kinds of families vary according to age, race, and economic class.

The Search Institute Study

In a time when much of the news reported in the media about families focuses on areas where improvement is needed, a recent Search Institute study focused on the positive aspects of American families. Search Institute, a nonprofit organization committed to helping people understand what children and youth need to grow up strong, identified assets or characteristics that build strong families and then studied the outcomes.

The purpose of the study was to introduce a new framework of “Family Assets” and to measure their use in families. The assets included relationships, interactions, opportunities, and values that help families thrive. The goal was not only to establish positive practices but also to assess the results of those behaviors. The study linked Family Assets to measurable outcomes for all family members— youth and adults. An examination of Family Assets can be helpful to us in several ways. They can guide us as we relate within both our families of origin and our present families, they can instruct us as we nurture strong families within the church, and they can support us in a theological understanding of each person as a child of God and of the many blessings of families within Scripture.

The study surveyed a parenting adult and a 10- to 15-year-old in 1,511 families that were diverse racially, ethnically, economically, geographically, and structurally. Asian, African American, and Hispanic families each represented 14 percent of the study. Twenty-three percent of respondents reported an income under $35,000, and 28 percent reported an income over $100,000. Of those interviewed, 62 percent were women.

Several of the results are worth noting: (1) On a scale of 1–100, the average American family scored 47 on the Family Asset Index. (2) Families are more alike than different. (3) Some factors such as race, access to community resources, marital status, and race/ethnicity do make a difference, but they are small. (4) Teens and their parents tend to identify similar assets when talking about their families. The study’s conclusions suggest that “the vast majorities of families have both strengths to celebrate and opportunities to grow stronger together.”

One 40-year-old father said this in response to the question, What does family mean to you? “Family? Boy! My first reaction is an emotional one, it’s not even an intellectual one. It’s not words, it’s feelings . . . When I think of family I think of my core, my initial family of origin that lifted me to where I am. And now my being there with my own children and family, and being able to take them where they need to go . . .” Another study participant, a male teenager, responded to the question, What makes families strong? “My great uncle [in Hawaii] told me . . . ‘Ohana means family. And family means no one left behind.’ ”

Families in the Bible

The Bible offers various family structures. In the Old Testament, the words most often translated as family or families suggest “clan,” “household,” “father’s house,” or “ancestral house.” Other words used less frequently suggest “brothers” and “seed.” In legal terms, a man was head of the household; and his wife or wives, his children, and his slaves or servants were considered to be his property. Sons could leave the family to establish their own households, and daughters could marry into another man’s household. The family is defined by its sense of oneness with the male head of the household. The Book of Ruth vividly demonstrates this dependency. In Ruth 1, we learn that when Naomi’s husband and two sons died, she and her two daughters-in-law were still a family unit; but they had no males to support them. Orpah returned to her father, but Ruth traveled with Naomi to Bethlehem. Ruth 2 describes the way Ruth gleaned in Boaz’s fields in order to provide food. Boaz, a close male relative of Naomi’s husband, would later marry Ruth and thus provide security for both women.

In the New Testament, the word used for family denotes a living domestic group, an ancestral lineage, or a reference to Christians as a “spiritual family.” By the time of Paul, families or households generally referred to one husband, one wife, children, and slaves. Paul frequently used family as a metaphor for life together in the early church. Romans 8:12-17 offers an example by referring to God as “Father” and those in the early church as “God’s children” and as “God’s heirs and fellow heirs with Christ” (verses 15-17).

Across the ages, regardless of the structures, families have existed to support one another for mutual benefit and for survival. When families include children, they grow up within these family groups with the same basic needs. They benefit from parenting that understands these needs and practices positive assets to strengthen their growth.

How to Strengthen Families

While Search Institute’s Family Assets are interesting, they are without much practical value until we ask how they can be helpful to us in our own families and in the faith community. We can respond to the question in a variety of ways. We can begin by understanding what our faith has to say about families and the responsibility of God’s people to care for one another. We can each look at the list of Family Assets and ask how we would score in our own families. As a community of God’s people, we can ask how we can use Family Assets to create ministry for the families in our congregation and/or the community.

Search Institute provides some ideas for how families of all shapes and sizes can nurture relationships. First, they suggest that family members show one another they care in little ways. Second, they suggest that families keep the focus on the relationships even in the midst of challenges. Third, they suggest talking about everyday stuff on a daily basis so that the conversation will be easier when hard topics need to be discussed. Finally, they suggest talking with family members about what interests or excites them (their “sparks”).

Often we think of faith communities as families. One way to practice Family Assets as a church family is to follow the suggestions above. Think about your congregation. Assess how well it already practices care for one another in small ways, focuses on the relationships within the church family, talks about everyday stuff, and talks about one another’s “sparks.”

How the Church Can Use Family Assets

When asked about institutions that helped their families most, study participants said that faith communities did the most to strengthen their family. Almost one out of three participants noted that it was faith communities—in comparison with one out of ten who responded that it was schools, health-care providers, social workers, or employer services––who were most supportive.

The question for congregations then is how they can strengthen and make use of this perception. In addition to suggestions for families, Search Institute makes suggestions to faith communities about ways they can use the assets to strengthen families. They encourage congregations to give young people and adults an opportunity to reflect on the ways their church can reinforce Family Assets, looking at the church’s activities from worship to Christian education and evaluating them.

Another suggestion involves providing opportunities for members of the congregation to reflect on the ways that their theological tradition connects with the assets. Furthermore, congregations can offer intergenerational settings for reflection on members’ experiences, beliefs, and values as they relate to Family Assets. The assets can also be practiced as family ministry through support for families in trouble and by linking families for mutual support.

Families—Blessed by God

A theological foundation stone for Christians as they consider the role they can play in building strong families is the idea of blessing. Biblical scholar Claus Westermann says, “A theology of blessing . . . refers to the generative power of life, fertility, and well-being that God has ordained within the normal flow and mystery of life.” Such an idea underlines the learnings of Family Assets. As families live together within that “normal flow and mystery,” their lives can be strengthened by positive behavior and by the blessing of a loving God.

VIDEO: Jesus on Sin

Tue, 26 Feb 2013 14:19:00 GMT

By David Dorn

Sin is serious. Jesus treats it like a disease. We should too. When a group of friends brought a paralyzed man to Jesus to be healed, Jesus deemed the man’s sin condition as being the priority to fix. Is that how we treat sin in today’s world? Now we can go to extremes and be harder on ourselves than God is when it comes to sin. Martin Luther before he really understood God’s grace and forgiveness tried to beat the sin out of himself. He did not succeed. Check out this free Bible study on Matthew 9:2-7.

Music by http://opsound.org/artist/macroform/

Click here for the downloadable handout of the Small Group Questions. Episode-31-Small-Group-Questions-Handout

To download the video, click here!

Small Group Questions

How do you define “sin”?

Do you believe that this is serious, yes or no? Explain your answer.

Imagine yourself as the paralyzed man. How would you feel if Jesus had just forgave your sins and not healed your legs? Would you have been okay with it? Why?

Martin Luther went on to be a major figure in History, but for many years, he was trapped by his own misunderstanding God’s forgiveness and grace. Are you harder on yourself than God is?

Sin is a terminal disease we all have. Faith in Jesus is the only cure. Can you explain how that works?

Challenge

Acknowledge your sin. Repent of your sin. Allow God to give you the strength to be free from it. Accept God’s grace and forgiveness in your life.

Ministry Matters: Teach

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Disappointed Hopes

Assessing the Danger

What’s at Stake

The Power of Prayer

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VIDEO: Who You Are in the Heavenly Realm (Converge Episode 4)

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VIDEO: Are You a Hypocrite?

Small Group Questions

Question of the Day

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Why Did People Watch?

Do You Love to Tell the Story?

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Our Idols

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BLOG: Two Wild Turkeys and Trust

VIDEO: Why Is Jackie Robinson Important?

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Taking a Step

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Spirituality and well-being

Spirituality is not always joyful

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Creating space and place for spirituality

ARTICLE: Preparing the Way: Practices for Cultivating Faith in the Home

Talking Together as a Family about Faith

Study and Devotions in the Home

Faith Rituals in the Home

Service to Others

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Why Stillness Makes Me Weep

The Secret Sensational Power of Stillness

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ARTICLE: Loss and Change in Rural America

Fluttering in the Wind

Boom and Rust

Immigrant Impact

Adjustment and Adaptation

Small Towns and Small Churches

ARTICLE: Call No One Profane (Acts 11:1-18)

Preach an Inclusive Gospel

Think About It

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How Does Your Garden Grow?

Tending the Soul

VIDEO: Prototype

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Exposing Private Pain: The Light Shines in Darkness

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Valuing Different Gifts

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Help Her Find Glory in Waiting

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Help Her Be Anxious For Nothing

BLOG: Righteous Judgment

God’s Judgment

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VIDEO: The Unforgivable Sin

Small Group Questions

Question of the Day

ARTICLE: The Holy Spirit Comes

Purpose

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Seeing the Need