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?
This blog and podcast will cover later New Testament writing (pastoral epistles) We discuss a popular verse that addresses gender roles.
1 Timothy 3:1-13
1 Timothy, 2 Timothy, and Titus are referred to as the “pastoral epistles.” They were traditionally attributed to Paul, but most scholars now agree that they are not genuinely Pauline. These books date to the late 1st or early 2nd century. (Remember that Paul was writing in the mid-1st century.)
We can see in these readings that there is a shift in “tone” regarding what matters in the developing church. There is emerging concern about roles and positions and the attributes that are required to hold these roles within the church structure. It is in indicator that the church is growing and changing, creating a sort of infrastructure to guide their development.
We have talked before about some of the reasons that books might have been attributed to a particular person even though they were written by someone else. We may want to revisit that briefly.
We often group the epistles of Galatians, Ephesians, Philippians, and Colossians. However, scholars generally agree that Galatians and Philippians were written by Paul while Ephesians and Colossians were not and were probably written between 80-100 CE, after Paul’s death.
A good chunk of Ephesians contains instructions on everyday life, including the passage in our readings. This language about gender roles and the relationship between spouses has been a source of much discussion and disagreement.
How do the rules and regulations about elders and deacons “feel”? Does it sound like material Jesus would have said? Why or why not?
Why would a growing church feel the need to outline these guidelines?
Do we ever create rules and structures that serve one particular group of people? What effect does that have?
How do the roles of men and women described in Ephesians 5 sound to a modern reader? What do we do with this material now?
This passage (Ephesians 5) is still read at weddings fairly regularly. What do you think about that?
What do you remember Jesus having said about men and women? Or what do you remember about the way that Jesus treated men and women, respectively? How does that compare with this passage?
What do you think accounts for an emerging emphasis on defining gender roles more clearly?
The Class of 2020 will go down in history. They will be forever bonded because of their experiences they have shared being quarantined this spring. As the parents of these young people, we, too, share a special bond that others can’t understand. In this blog and podcast, three moms talk about our different experiences being in the same situation.
Bishop Tracy Malone has a daughter graduating high school and one graduating college. Lillian has a son in the class of 2020, a son in 8th grade and a daughter in 7th. My youngest is a daughter graduating high school this spring. So, we are all experiencing the circumstances of having our kids go through the disappointments of missing out on all sorts of important experiences. In the podcast, we talk about the phases of grief we have witnessed in our children as well as the emotions we have felt as we walk through this time with them.
We share our thoughts from our experience. As we watch our graduates process their emotions, we have had to ride this roller coaster along the way. But giving them time and space seems to have helped our own kids. We have also see that finding new or different ways to celebrate these milestones with them helps us all. Ways to allow the seniors to be a part of the discussion and decisions will help them feel more in control of their chaotic life right now.
All three moms agree that it is also vital to look for the blessings in the situation we are in currently. What have you learned? What is something new you are doing? Who is someone you’ve come to know during the quarantine? (Or someone you know better, even a family member.) Focusing on the positives helps us get through tough times. Also, find ways to be a blessing to others. We have made cookies to deliver. I know other families have made cards to take to shut-ins. There are all kinds of ways to reach out to others.
Three months ago, no one would believe where we would be right now. Our seniors dreamed of all the “lasts” they were going to get to encounter. All the fun that comes with being a senior, especially the last few months. But that isn’t how our lives played out. It has been a difficult season, but we have managed to pull through it together. As parents of the class of 2020, we, too, will be forever bounded with one another through our common experiences with our children. Together we will be stronger because of it. Congratulations parents and a special congratulations to the Class of 2020!
This is a summary and response to Chapter 3 of Reggie Joiner’s book, “A New Kind of Leader.” This chapter takes a look at why your church matters to children and youth ministries.
The first point that the reader has to address in this chapter is, “Why does your church matter?” It is interesting that he says on page 49 that your church is a place, a physical location where people gather. In the recent weeks, we have learned that the “church” isn’t just a building. We have proved that, while we enjoy the community felt when we are physically in the same location, the church is exists outside a building as well.
“Church” is how/where you experience community, family and acceptance. It’s important to be sure you are creating a culture of acceptance for children and teens. This culture happens in the space where you gather in the church building, in homes where you hold small groups, and out in your community when you encounter kids.
I really appreciate this quote on page 52, “Youth can’t make relationships happen. You can only create environments that make it easier for relationships to happen.” Leaders and congregation members need to know names of the kids and what their interests are. These things will allow kids to know they are loved and have a place to belong. This includes the kids in your church and the community.
Kids need a leader who will improve the environment of their church. How can you personally take responsibility to improve your church in very practically ways? Think about how someone new feels walking into your church, especially someone who has never gone to church before. A few thoughts that Joiner shares in his book:
Use more convicting words on your church sign
Offer unlimited donuts for every child
Have a bear mascot to stand in the street and point one of those twirling signs at your church
I would add:
Make sure you have children’s activity bags for worship
Ask them to be a part of worship, including ready scripture or sharing about their camp or VBS experiences
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?
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?
The Gospel of Luke was written for ALL people. As we look at the parables and stories shared, we see that no matter who you are, Jew, Gentile, poor, man, woman, child, diseased and ill, Jesus came with a message for EVERYONE. This message is still very relevant to us today.
Scripture Reading: Luke 6:17-26, Luke 10:25-37, Luke 15:11-32
First of all, I need to fess up that I am NOT an expert on Acts, so we’re going to be heavy on Luke and weaker on Acts. However, we are treating these two books together because they share a common author.
Luke is written to a Greek-speaking audience, most likely educated. Though he was most likely well-to-do himself, the text shows consideration for those who are manual laborers (“workers”), which is notable.
Luke dates from 80-110 CE, and there is reason to believe it was still being edited well into the 2nd century.
While we sometimes think of Luke as more “earthy” in focus (we’ll discuss this later), his command of Greek is still more refined that what we see in Mark. He also omits some lengthy passages that either show the disciples in an overly negative light and/or make Jesus seem too “magical”.
Luke-Acts does not claim a particular author. For a long time, it was believed that Luke (gospel author) was the same Luke who was a companion to Paul (mentioned in some of Paul’s letters). However, scholars point out many contradictions between the Luke-Acts account of Paul’s activities and that given by Paul himself in his own writings. They also point out that Luke-Acts does not accurately reflect Paul’s theology. For that reason, authorship (from an academic standpoint) is unknown.
In our last two podcasts, we discussed that Mark was a source for both Matthew and Luke. Luke is the longest of the four gospels and introduces the most original material, but he still draws heavily from both Mark and from the Q source. (Incidentally, Luke-Acts makes up over a quarter of the New Testament!)
One suggested scripture reading for this podcast is Luke’s “Sermon on the Plain,” this author’s version of what we call the “Sermon on the Mount” in Matthew’s gospel. Other than the assignation of different venue, it is interesting to compare the two for content. What is notable about Luke’s version when compared to Matthew’s version? What might this tell us about Luke’s perspective and his authorial intent?
In a previous podcast, we also talked about Luke’s birth narrative and compared it to Matthew. Do we see any trends in the themes Luke emphasizes compared to those Matthew draws out?
The other two recommended readings for today are two parables that are told only in the gospel according to Luke? Is it surprising that these bedrock stories (The Good Samaritan and The Prodigal Son) appear in only one gospel? What does it say about Luke’s understanding of Jesus that he includes these stories?
As time allows, we can draw out some neat themes in both The Good Samaritan and The Prodigal Son.