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 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
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 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.
Judas was the one who betrayed Jesus to the Jewish leaders. He had a key role in the story of the arrest and eventual crucifixion of Christ. Was Judas a pawn in this event? Was it free will or predestination? What if he had made a different choice? We dive into these questions and more in this podcast.
Scripture Readings: John 13:21-30 and 17:6-19 (focus v12)
Do you think everything happens for a reason? What situation could arise where this idea may be damaging to a person?
How do we answer that same question from the framework of our faith?
In the gospels, there is some suggestion that Judas was “used” in order to accomplish a greater purpose. What is your reaction to that?
Do you think God uses people to accomplish certain purposes?
How do we understand the relationship between free will and God’s will?
Can you think of other stories in the Bible in which it seems that people do/don’t have free will?
How does this help/change your perspective on your own life?
We spend a lot of time as humans wondering and talking about afterlife. There have been movies and books created to offer renditions of what things may be like after our time on earth is done. But what does the Bible say? What do you think? Take some time to listen to the podcast and read some scripture, and see what conclusions you draw.
Scripture Readings: Matthew 25:31-46; Luke 16:19-31
The afterlife is a matter that concerns and interests Christians and, frankly, most people in general. Why do we suppose that is? How important is the idea of the afterlife to people’s understanding of Christianity?
What does the passage from Matthew seem to suggest about the afterlife? Is that Jesus’ central concern?
There are many images of hell, most of them from literature and other non-biblical sources. Regardless of how we envision it, what do we do with the idea of eternal punishment? How does that square with God’s character?
Similarly, most visual renderings of heaven come from non-biblical sources, and scripture does not paint a single, uniform picture of heaven. What are some of the ways that people define and understand heaven?
Is it possible that, through God’s grace, everyone will ultimately end up in heaven? Why or why not?
The parable of Luke paints a picture of the afterlife in which there is clearly a positive place (with Abraham), a negative place (Hades), and interaction between those realms and the mortal world. Is this meant to be taken literally? Does the author of Luke share Matthew’s view on how these outcomes will be determined?
Does this parable from Luke suggest anything surprising about who will receive blessing and who will receive condemnation and for what reason?
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.
This gospel is the first in the new testament but is actually written a generation after Mark. Remember, these stories were not written down in journals while the disciples were with Jesus. The stories were shared verbally for a couple of generations before they were actually written. Take a listen to this podcast to find out some more interesting truths about this book of the Bible.
Scripture Reading: Matthew 5:1-20, Matthew 11:7-19, Matthew 13
The gospel of Matthew was written in a formal, polished Greek that would have been used in synagogues at the time Matthew was writing. This helps us understand his identity and his audience.
Matthew probably dates from 80-90CE. A few scholars suggest as early as 70CE and a few as late as 110CE.
As with Mark, the author of Matthew is unknown and the name was likely assigned for symbolic reasons. The author of Matthew may have been someone named Matthew (we don’t know), but it was almost certainly not the apostle of the same name. (It would have been the wrong time frame, just for starters.)
In our last podcast, we shared that Mark was a source for both Matthew and Luke. This is affirmed by the fact that about 91% of Mark’s content shows up in Matthew (600 of 661 verses). [Note: There is probably a tendency amongst literal readers of scripture to use this similarity as an argument for both gospel authors having been present and rendered Jesus’ words verbatim. We may want to decide if we want to address that or not.]
It might be helpful to suggest the idea that gospel writers were more compilers and editors (storytellers, in a sense) than they were creators of original material. This makes sense when we consider the time frame and that stories had been being passed down for some time. Matthew draws on at least three sources: Mark, material that is common to Luke (“Q”), and material unique to his community and tradition.
The Christian community to which Matthew belonged was still part of the larger Jewish community, but to some degree, they were beginning to be cut off from their Jewish roots. Recall that the Jesus movement began as a movement WITHIN Judaism and only later became a distinct religion. There was undoubtedly conflict between Matthew’s community and other Jewish communities as they began to diverge in their understanding of Jesus.
The gospel of Matthew has its own unique attributes: for example, it identifies Jesus as the “new Moses” (liberator) by telling the story of his family’s flight to Egypt (unique to this gospel). It doesn’t bother to explain Jewish traditions, since its audience was Jewish themselves. It includes a birth narrative that expresses a particular view of Jesus’ kingship.
Plagiarism is a HUGE issue in schools these days. What is the difference between just copying someone else’s story and using it as a source to tell your own story? What are some examples in our world? Song remix, updated movie, etc.
How do we understand the fact that Matthew was using the Gospel of Mark as source material? Is that surprising? Unsettling?
One source calls Matthew a “creative reinterpretation” of Mark’s gospel. What do you think about that?
Matthew stresses the divinity of Jesus, often by making small changes to the narrative. Why do we suppose this was important to
Matthew at the time he was writing? Can we identify how this is a little different than Mark? Is it ok that one gospel writer might stress Jesus’ divinity a little more while another might focus more on his humanity? How might this be helpful for us as readers of scripture?
Matthew often uses the phrase “kingdom of heaven” (29 times!) because of a Jewish tradition of not speaking (or writing) the name of God. How might this change our understanding of passages that appear to be referring to heaven but actually refer to the “kingdom of God”? [See, for example, the passages in Matthew 11 and 13.]
It is interesting to know that the four gospels were not written in the order they appear in the Bible. Mark is also an interesting book to look at, especially the last 10 verses that were added in the past century. Nonetheless, it is important that we approach this book like we have been reading the rest of the Bible in this series of blogs, as the truth. Searching for God to find His messages and how we fit into it even today.
Scripture Reading: Reading the entire gospel of Mark is great project! Or just Mark 3:1-12
The gospel of Mark was written in Greek for a Gentile (non-Jewish) audience.
Mark probably dates from around 66-70CE. This is right around when the second temple was destroyed, which may well explain why Jewish followers of Jesus (remember, they aren’t “Christian” yet) started actually writing down their stories and memories about Jesus. The temple was destroyed for ongoing Jewish revolt, and the people began to be more widely oppressed, so they wanted to make sure their stories were preserved.
We will discover as we go along that the authorship of the gospels is largely unknown and their names were assigned largely for traditional purposes. The author of Mark may have been someone named Mark (we don’t know), but it was certainly not one of the disciples or anyone famous to history. There has been some speculation (based on textual clues) that the young person who flees the garden on the night of Jesus’ arrest (see Mark 14:51-52) might have been the author himself, but this will never be known for sure.
There is almost universal agreement amongst scholars that Mark was a source for both Matthew and Luke when they wrote their gospel accounts somewhat later. Thus, we might see Mark as our most “raw” and early account of Jesus’ life. This makes reading the gospel of Mark a very interesting endeavor.
You might recall that we do not have a single manuscript of any of the gospels. Our earliest versions of Mark have the gospel ending at verse 16:8 with the women fleeing in fear from the empty tomb. Some manuscripts add a “short ending” (largely unknown), but the majority of later versions are the “long ending” (verses 9-20), which includes resurrection appearances.
The gospel of Mark has many unique attributes: for example, Jesus frequently asks those he has healed not to tell anyone who he is (see our reading for today). Also, the disciples are portrayed as rather idiotic in Mark’s gospel and almost always fail to understand who Jesus is and what he is doing. Mark also uses the terms “Son of God” and “Son of Man” to describe Jesus, both of which would have been laden with meaning for early readers.
Last week, we noted that Mark does not contain a birth narrative. It also does not contain a genealogy. It is likely that Mark had no problem with the idea that Jesus came from normal, human parentage and felt no need to connect him to the Davidic line to “prove” his significance. How do we feel about these things?
Mark portrays Jesus very much as a healer and miracle worker with supernatural powers. How do we make sense of this in our own time, when so many people are skeptical of miraculous events?
What do we make of the very short “original” ending to Mark?
Why do you suppose Mark has Jesus so often telling people to remain silent about him? There remains scholarly disagreement on this point, though there are several theories. What do you think?