This week we had a special opportunity to talk with a teacher from the I Promise School. Kay Low shares her experience at the school, but also her passion for the calling God placed on her life to be an educator. We also toss around ideas about how we can support and love on teachers especially this fall as they navigate their classrooms during this pandemic. Take a listen, then take action to reach out to an educator! Be inspired!
Over the years with technology evolving, many businesses have lost opportunities because they continued with what they know and never took chances with new technology.
If you are an American, you have probably eaten a Twinkie in your lifetime. Twinkies were in my lunchbox growing up most days. But I don’t remember the last time I ate one in adulthood.
Twinkies were invented in 1930 by James Dewar in Illinois. From the beginning, they were a big hit. The first cream center was banana flavored, but due to a shortage of bananas in WWII, they switched to vanilla. Early on, there was an issue with shelf life, since Twinkies were made fresh out of eggs, milk and butter, grocers could only keep them for 2 days. So, Dewar changed the recipe. Even though urban legend says that Twinkies can out live a nuclear disaster, the company says they have a 25 day shelf live.
Twinkies did well through the years, hitting lunch boxes everywhere. Until around 2004. Sales were down considerably. In that year the company, Interstate Bakeries, filed Chapter 11 protection. Why did the popularity for Twinkies fail? Who knows, but my guess is the brand had a bad rap as an unhealthy snack. As the rise in more natural, organic food started to take shape, kids were no longer seeing the sweet treat at lunch! The trend for more healthy snacks took Twinkie’s place.
In 2009 Interstate Bakery emerged and renamed itself Hostess Brands. Then in 2012 the company laid off 8,500 employees and closed plants. Twinkies were no longer available in the US.
In 2013 Twinkies was bought by Apollo Global Management and Metropoulos and Company. Apollo sold their portion to Hostess and so now, Twinkie is being run by Darin Metropoulos who happens to be in his thirties. They tweaked the recipe, cutting some of the calories and making them slightly smaller. They hired back 1,200 employees.
So, why is the story about Twinkies so important? I think there is a lot that we as church leaders can learn from this sweet treat.
- Twinkies changed the recipe early on when the resources (bananas) were not available and to increase the shelf life. In the church, we need to be sure that we don’t continue to try to “produce” the same “product” when our resources change. Of course our “product” is the Gospel, and that message stays the same, however, they way it is distributed needs to constantly be updated, depending on your community and resources. NEVER stop evaluating!
- Twinkies demise started in the 80’s when healthy lifestyles became important. Our church numbers also started to decline in the 80’s. Somehow, we think if we just went back to what we were doing “back in the good ol’ days,” it will fix everything. NOT TRUE. We have a whole new generation of people with expectations, needs and different lives. Yes, we still need Jesus! But we are seeking more authentic relationships and more personal interactions all while obtaining information via social media and the internet. Times of changed, so should the way we “do” church.
- It took a Millennial to buy Twinkies and redevelop a business model. Most of us over the age of 40 think differently than those younger. Neither is right or wrong, just different. It is time that we, The Church, allow those who are younger to sit at the table where major decisions are made, and listen to our younger brothers and sisters. We can not move our Church into the future until we understand the needs of those who are going to carry the torch.
I think we all can agree, we want nothing more than to have our churches around for our children, grandchildren and many more generations to grown in their faith. However, the time has come to change up the recipe. How? I don’t have that answer, but I implore you to ask a young person. Discuss and dream about it together, maybe over coffee and a Twinkie!
In order to understand racism today, we need to review the history as it has lead us to this point. Below you will find a few helpful links and other resources to help individuals who want to educated themselves and who are leading others. Be sure you listen to the podcast as well for more thoughts and information.
Mary Turner was mentioned in the podcast. Be sure you take time to learn about her as well as other African Americans whose lives have been taken senselessly.
The year 1619 was referenced. This is the year that the first enslaved Africans were brought to North America. Here is a resource to learn more.
Another important point made in the podcast is around the theology of Imago Dei, made in the image of God. It is hard to understand racism if as Christians we believe that EVERYONE is made in the image of God. This is a great way to begin a small group talk on the subject of racism.
We also talk of the merger that happened in 1968 to form the United Methodist Church. You can find out more information here and see the impact that had on the church and on the black communities.
A couple of resources to understand the United Methodist Church’s stand on racism can be found through our Social Principles.
There are six questions that are helpful to guide your conversation:
- Who have you talked to/shared this information with?
- How have you stepped out of your “comfort zone” to hear from/learn from the affected demographic?
- What have you read or learned to increase your knowledge of the subject? What does the Bible say?
- How have you invested (time and money) in addressing this issue/topic?
- Have you identified policy (in the UMC and in government) that needs to change and considered impact and history?
- What do you need to repent of?
People have been obsessed with the end times pretty much since Jesus left this earth. Every generation has thought they were living in the “end times,” including this very moment. This blog/podcast addresses this topic head-on. Take a listen and dive a little deeper with us.
- Revelation 7:9-12
- Revelation 14:14-20
- Revelation 17:1-6
- Revelation 21:1-4
- The book of Revelation belongs to the literary genre of apocalypse. It was a known genre at this time and is not the only example we have of apocalyptic writing.
- Revelation was controversial even as the biblical canon was being developed. It was one of the last books to be accepted into the bible and some parts of the Eastern Christian Church still do not accept it.
- Eschatology is a big word for the way we think about the “end times” or the end of life as we know it. The book of Revelation has been used to frame Christian eschatology (or expectations about how this world will end). However, understood as a work of the apocalyptic genre, it may not be reasonable to read it as predictive of the future. Rather, it tells a story about how people imagined a future in which God finally cleaned up the world and punished those who had caused them so much suffering.
- A big chunk of Revelation tells a rather wacky story about beasts, trumpets, scrolls, angels, plagues, death and destruction on a massive scale. There is also a large portion that is quite beautiful in its description of a hoped-for future in which all nations and peoples join together in worship (ie. Rev. 7).
- Can you think of ideas you have about the “end times” or things you have heard that might come from the book of Revelation? (mark of the beast, 666, rapture, 1000 year tribulation, etc) How do you respond to those ideas?
- Revelation 14 describes a scene in which a figure like the Son of Man swings his sickle and “reaps the harvest” of the earth such that the blood runs as high as a horse’s bridle for a distance of 200 miles. This is death on a massive scale, arguably at the hand of Jesus… or a figure who is reminiscent of Jesus. What do we make of this?
- Revelation 17 talks about the “great whore” named Babylon. Can you theorize as to who or what this metaphor might have meant to people at the time Revelation was written? Does that give us any clues as to the meaning or significance of the book in general?
- Revelation 21 paints a beautiful picture, often read at funerals. How does that contrast with some of the earlier passages in our reading for this podcast, and what do we make of that contrast?
- There is interesting food for discussion about the way we use scripture out of context sometimes. For example, a famous worship song of the 1990’s borrows text from Revelation 7. Does it change the meaning of a worship song to recognize that it comes from such a difficult and controversial part of scripture?
- There was a book series called “Left Behind” that was popular in the early 2000’s. (There were also movies of the same title.) The series presented some very literal renderings of ideas that are presented in Revelation. The central tenet of the book was that, at some point, all the “genuine” Christians in the world will be raptured (taken up/away to somewhere else), and everyone else will be “left behind” to deal with tribulation. Is this thinking helpful or harmful? Why?
- How does our eschatology shape the way we live and make decisions? Is there any danger in an eschatology that believes God will eventually come and “fix” everything for us? Is there any other way to imagine a hopeful eschatological future?
A quick look at the 13 books historically attributed to Paul, recognition of which probably were and were not actually written by Paul, and a focus on those that are “authentic.” This is the other “side” of the Pauline story.
- Galatians 1:11-17 (Paul’s conversion, per his own description)
- Romans 3:21-31 (it’s interesting to read the entire chapter for context)
- Romans 6:1-14 (again, would suggest reading the whole chapter)
- Traditionally, 13 books (letters) were attributed to Paul: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon. (Hebrews was sometimes included as a 14th attribution.)
- In modern scholarship, only 7 letters are agreed upon as authentically Pauline: Romans, 1 & 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon. The remaining 6 (or 7, if you include Hebrews) were probably not written by Paul, though debate remains about some more than others.
- When I preach to my congregation about Pauline authorship, I include only the 7 books known to be Pauline.
- We want listeners to understand that writing under the pseudonym of one’s mentor/teacher was a common practice at that time and was seen as an honor to the teacher (Paul, in this case). Authors were not trying to be intentionally misleading or trip us up.
- That said, it is really helpful to know which books are Pauline and which are not, because they are quite different in theme, style and content… and can give confusing messages if we are not clear on their context and timeline.
- Paul describes his own conversation in much less detail than does the author of Acts. Paul was writing earlier and, obviously, knew his own story. What do we make of that?
- The letter to the Romans is a deeply theological (and complex) book in which Paul articulates his understanding of concepts like sin, grace, justification, and righteousness. These passages from chapters 3 and 6 articulate some of his thinking. How do we make sense of the idea of justification today?
- How does Paul seem to explain grace in relationship to our responsibility to avoid sin? This has been a real point of contention in the church over the years! How do we understand it today?
- Paul loves to use the metaphors of dying and rising, in conjunction with the idea of baptism, to talk about how we are transformed as Christians. How does this use of metaphor help us understand the way Paul writes?
- Though they are not included in our readings, the authentic Pauline letters (like the letters to the Corinthians and Philemon) seek to address some very real problems and conflicts in the church at the time. Who is writing the “contemporary epistles” of our own time and attempting to address and unravel conflict in the church?
This week we are talking about Paul and one “side” of the Pauline story. This also introduces some of the attributes of the early church (communal, house churches, etc) and controversies that developed early on.
Scripture Readings: Acts 2:1-21 (Luke-Acts’ Pentecost story)
Acts 9:1-9 (Paul’s conversion, per the author of Luke-Acts)
- The same person who wrote the Gospel of Luke authors the book of Acts. We might think of Acts as a continuation of the story of Jesus as begun in Luke. As such, there is a cohesive writing style and some consistent themes throughout. We refer to this as Luke-Acts.
- Acts has two key structural principles.
- The movement from Jerusalem, core location for the Jews, to Rome, core location for the Gentile world.
- The roles of Peter and Paul – Peter deals with the Jewish Christian church; Paul embraces the mission to the Gentiles
- Thus, the first half (or so) of the book focuses on Peter’s work and the early church (including Paul’s conversion), and the second half of the book focuses on Paul and his missionary work.
- There are three missionary journeys described in Acts (ch.13-14, 16-20), although a few people assert a possible fourth journey or sometimes the voyage to Rome (ch.27-28) is included as a fourth trip.
- Acts presents a very different picture of the early church than is presented in Pauline writing. For example, Acts presents a very harmonious church and a peaceful relationship between Peter and Paul. Paul’s own (earlier) writings signal discord in early faith communities and significant disagreement between Peter and Paul.
- We could spend—and people have spent—an enormous amount of time trying to understand and detail Paul’s various missionary journeys and the development of the early Christian church. Undoubtedly, we have some of it correct and some of it totally wrong. What do we make of this account of Peter and Paul, their relationship, and their movements that is so very different from what Paul describes himself? What are the overarching themes and principles that we might draw out of such complex stories and narratives?
- What might have motivated the author of Luke-Acts to present a cohesive-looking vision of the early church?
- Acts presents a communal picture of the early church, in which every shares what they have and gives large sums of money (even selling off property) to support the mission. What do we make of this?
This blog is a summary and response to the first chapter in Reggie Joiner’s book, A New Kind of Leader. The title really resonates with me. Through the years, I have often thought that many of the issues we face with children/youth ministry lays with that fact that we do not take passing our faith on to the next generation very seriously. The Christian denomination has relied on the “professionals” or volunteers to train our children on the way they should go. We have not understood the responsibility to be on the whole congregation.
Joiner’s quote on page 19 is spot on, “[I]f you want to affect the way a generation sees the world, then it makes sense to start influencing their character and faith when they are young.” Anyone in youth ministry will tell you it is vital to form the faith foundation of individuals before the age of eighteen.
He goes on to say on page 20 that “What you do for kids is more important than anything else you do.” I know plenty of churches that believe if they spend money hiring a Children’s or Youth Director, give them a budget, they have done enough. This is just not the case. It takes the investment of the entire congregation in the lives of the young people in your community to make positive impressions. Reggie says, “What you do now for a kid is more important than what you do for them later as an adult.” (pg. 21).
Research shows that the average age of church members increases by seven years every decade. (pg 24) In fact, in the next decade the average age of those in our mainline denominations will be over sixty. I know many churches see this and want to do something about it. The problem is, we keep thinking we have to go back to the last time we saw the numbers we wanted in children and youth ministries. Here is the catch, we can’t do ministry now like we did twenty years ago when our Sunday school classrooms were full. Times have changed, culture has changed, kids have changed. But for some reason, the church has stayed the same.
So, bottom line here is: WE NEED MORE ADULTS INVOLVED IN THE LIVES OF CHILDREN IN OUR COMMUNITIES. Youth and Children’s leaders have been saying this for years. We MUST invest in the future of our faith, and the way to do that is to invest in the lives of children. This is not just a financial investment. Children need your time, your attention and your love. They need to know that there are adults in our churches who care about them enough to get to know their names, their activities, their interests and their passions. No one ages out of this responsibility.
If you have reached the end of this blog and are a little offended or uncomfortable, then I have accomplished my goal. I admit, I live with blinders on, always focused on ministry with young people, but I do not believe I am off the mark here. In fact this book states everything youth leaders have been talking about in their own circles for a number of years. So, what are you going to do about it? What conversations to you need to have? What questions are swirling in your head? Leave a comment, make a suggestion, or simply give your own opinion. Let’s start the conversation together.
This book is discussed on Fridays at 10:00 a.m. on Zoom. Send a message for a link to be a part of the conversation with youth leaders and pastors.
We are talking about the new church and what the followers of Christ were going through after his death. It’s interesting to take a look at bodily resurrection, ways to understand and interpret Jesus’ various appearances and the words he shares with followers post-resurrection.
- We are coming into the home stretch with our podcast series! These final podcasts address some of the remaining “hot button” questions that we know young people ask and also address (as best we can) the remaining parts of the bible that we have not yet talked about.
- Since these podcasts cover broader swaths of scripture, we’ll try to focus in on a few passages here and there as representative of the genre we are discussing.
- We want to remain cognizant of the time frame in which these stories were written. The Gospels were written between about 70-110 CE, or 2-3 generations after Jesus’ death and resurrection.
- Luke, in particular, was probably written around 90 CE. John was the last gospel written, sometime after 100 CE.
- It’s important to remember that the authors were writing down parts of the historical memory of Jesus, not necessarily eyewitness accounts that were meant to be taken literally.
- We sometimes gloss over the sadness and despair that Jesus’ followers experienced after his death. But they didn’t know how the story was going to end. How do you think they were feeling? What do you they were talking about?
- How might this be helpful for us to remember in our own walk of faith?
- How does remembering the sadness of the community around Jesus help to frame the Emmaus story? What jumps out in this narrative and what is the author trying to tell us about Jesus?
- Luke commonly tells stories about Jesus in lengthy parables. There has been some assertion that the Walk to Emmaus is, in fact, one of those parables. Does this change our understanding of the story?
- The idea of a bodily resurrection is one of the theological assertions with which some people struggle. How important is it to believe that Jesus’ physical body was reanimated? Are there other ways to understand resurrection that are equally helpful and valid?
- The story of Thomas’ encounter with Jesus in the upper room is often preached as a story about doubt/belief. What do we do with our own doubt? How does Jesus respond to it?
- This might be a neat place to talk about the various Greek words that we translate “faith.” (assensus, fidelitas, fiducia, visio)
We are talking about the effects of the quarantine in our lives and how relying on technology has impacted has changed ministry. This discussion also addresses how we will live into the future given these experiences. This particular podcast does not specifically address youth and young adult ministries, although it does affect these ministry areas.
We have been forced into using technology in new and exciting ways, but we miss gathering face to face. How will this change our future in ministry? While we may not have all the answers, offer some interesting questions that churches should be asking themselves.
- How have we changed our definition of “community”?
- Who have we reached while social distancing?
- How can we make the worship experience more engaging?
- How can we get more people involved in the worship experience? (beyond the pastor and musicians)
- What do we want to continue after the quarantine?
- What risks have we taken?
- What successes have we encountered?
- What improvements do we still need to make?
Ultimately, we have all been changed because of this quarantine. “Going back” is not an option for the church. We must figure out how we will lean into tomorrow taking all that we have learned with us as we serve our communities and engage others in our worship and discipleship experiences.
Today is a holiday in the church. One that not every Christian, especially protestants, observe. It may be one that seems a bit different, even a little odd. And even if we understand it, we may not know the history. This blog and podcast should help you as you reflect today, preparing for the Lenten season.
Scripture Reading: Matthew 6:1-21
- History of Ash Wednesday
- The liturgical use of ashes originated in the Old Testament times. Ashes symbolized mourning, mortality, and penance. For instance, in the Book of Esther, Mordecai put on sackcloth and ashes when he heard of the decree of King Ahasuerus (or Xerxes, 485-464 BCE) of Persia to kill all of the Jewish people in the Persian Empire (Esther 4:1). Job repented in sackcloth and ashes (Job 42:6). Prophesying the Babylonian captivity of Jerusalem, Daniel wrote, “I turned to the Lord God, pleading in earnest prayer, with fasting, sackcloth, and ashes” (Daniel 9:3). These Old Testament examples evidence both a recognized practice of using ashes and a common understanding of their symbolism.
- The early Church continued the usage of ashes for the same symbolic reasons. Tertullian (c. 160-220) prescribed that the penitent must “live without joy in the roughness of sackcloth and the squalor of ashes.” Eusebius (260-340), the famous early Church historian, recounted in his The History of the Church how an apostate named Natalis came to Pope Zephyrinus clothed in sackcloth and ashes begging forgiveness. Also during this time, for those who were required to do public penance, the priest sprinkled ashes on the head of the person leaving confession.
- In the Middle Ages (at least by the time of the eighth century), those who were about to die were laid on the ground on top of sackcloth sprinkled with ashes. The priest would bless the dying person with holy water, saying, “Remember that thou art dust and to dust thou shalt return.” After the sprinkling, the priest asked, “Art thou content with sackcloth and ashes in testimony of thy penance before the Lord in the day of judgment?” To which the dying person replied, “I am content.” In all of these examples, the symbolism of mourning, mortality, and penance is clear.
- Eventually, the use of ashes was adapted to mark the beginning of Lent. The ritual for the “Day of Ashes” is found in the earliest editions of the Gregorian Sacramentary which dates at least to the 8th century. Since the Middle Ages, the Church has used ashes to mark the beginning of the penitential season of Lent, when we remember our mortality and mourn for our sins.
- Traditionally, the palm branches from Palm Sunday of the previous year are used to create the ashes. This is intended to suggest that even the jubilant crowds on Palm Sunday were ultimately at least partly complicit in Jesus’ death. While the literal truth of that is questionable, the fact remains that even the most faithful Christian still sins and falls short.
Scripture Reading: Matthew 6:1-21
‘Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. ‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. ‘And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
‘When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.
‘Pray then in this way:
Our Father in heaven,
hallowed be your name.
Your kingdom come.
Your will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And do not bring us to the time of trial,
but rescue us from the evil one.
For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.
‘And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. ‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
- When you attend an Ash Wednesday service (or when you have in the past), what is the tone or mood of the service? What are some memorable moments in the Ash Wednesday liturgy?
- Mourning, mortality and penance are not exactly concepts we discuss every day.
- What do we make of this idea of mourning for our sins?
- Is there value in remembering our own mortality from time to time?
- What is the purpose of penance? Is that a helpful concept for us?
- Many folks eliminate a food or habit during Lent. Others try to adopt a spiritual practice (or discipline) during that time. What is the purpose of that exercise? Why might we choose to make such a change during Lent?
- In the Catholic tradition, confession is offered to a priest. In the book of James, it is suggested that we should confess our sins to one another. Many churches have a moment of confession in their service, and it is a part of the United Methodist communion liturgy. What is the purpose of confession, and does it help anything?
- We generally think of shame as being a negative thing, but the idea of shame is sometimes associated with Ash Wednesday. Is that helpful? Is there a better way of naming it?
- What is repentance? How does it relate to all these other things (confession, shame, penance, etc)?
- How might this passage from Matthew help to orient us for the season of Lent?
Resources: “Heidegger and a Hippo” https://www.amazon.com/Heidegger-Hippo-Through-Those-Pearly/dp/0143118250/ref=sr_1_fkmr0_1?keywords=hitiger+and+a+hippo+walk+into+the+perly+gates&qid=1582732064&sr=8-1-fkmr0