Authenticity

Members and friends of Shiloh Church have been discussing the character and nature of the Emergent Church throughout the month of April at the church's Bible @ Boston's series. The conversations have been important for shaping Shiloh's next steps into a somewhat hazy future. Those who came have talked about worship, structure and organization, authority (Biblical and otherwise) and definitions of that movement.

 

Following the final series' discussion, a person approached me and said what I believe to be at the core of the Emergent Church movement. She said, as nearly as I can recall, "It seems like the Emergent Church is an authentic witness to the ministry of Jesus Christ, without all the trappings." What she meant, I think, is that the Emergent movement allows the Church of Jesus Christ to move from traditional arrangements around practice of the faith to direct application in the community. The Emergent Church, at least at this point in its spiritual development, is less concerned with buildings, decorations, pageantry, appearances and positions of authority than it is with an authentic Christ-centered life-style.

 

While the traditions of the institutional configurations of the Church deal primarily with private practices that take place within the walls of any given congregation, the Emergent Church movement pushes the witness through the walls to the community. It is a public act of faith, a public witness. The Emergent Church cares less about what songs we sing as part of our corporate worship as what help we as persons provide in and to our communities. The Emergent Church cares less about how we practice Sacrament as how Sacrament leads to mission and ministry in the public arena.

 

I therefore agree with the woman's assessment. The Emergent Church movement, at the current level of spiritual development, seeks a more authentic public witness of Jesus Christ, not as much in words as acts. It is precisely this level of authenticity that resonates with community needs and public demand on the Church of Jesus Christ. A lack of such authenticity is, I think, the primary reason that we have created such a large population within the church alumni association. It certainly makes up the bulk of public claims of church hypocrisy.

 

In short, I firmly believe that the Emergent Church movement is a next step in the spiritual evolution of the Church of Jesus Christ. It is a step away from traditional trappings of the faith and embrace of genuine public work that defines the faith. While the movement steps on toes of traditional religious practice, I can imagine that it might revitalize the Church universal, calling it beyond itself to the community to which it is sent.

 

What do you think?  

 

 

Exploring the Emergent Church...in a Bar

On the Wednesdays in April, members and friends of Shiloh Church, along with some community guests, have been engaging in discussions around the issues of the Emerging Church Movement. On the first Wednesday, we discussed the nature and character of the Emergent Church Movement, how it is shaping a relevant response to the cultural transition that we have experienced since the late 1960's. On the second Wednesday, we talked about worship configurations that might be meaningful to persons of the digital, post-modern world. Last week, we discussed structure and organization of an entirely new church model. The conversations have been interesting and meaningful.

 

This week, we wrap up our conversation around the Emergent Church movement with a look at Biblical and Ecclesial authority in the Emergent Church. What will the cultural changes mean for Biblical studies, for professional Pastors, for Judicatories, for Denominationalism? How might the church shape itself to return to a point of cultural relevancy and social import?

 

The bottom line of this week's discussion will rest on the notion that the developing culture rejects all institutional authority. Politicians, preachers, teachers and elders are no longer granted authority on the basis of position or experience. Denominations and Judicatories are not held in high regard. Elected officials are, simply by virtue of being part of a corrupt system, particularly distrusted. Teachers and elders are believed solely on the basis of the utility, reasonable status and both internal and external cooperation with what persons have come to know.

 

The Emergent Church Movement recognizes that persons of the developing culture refuse to park their intellect and knowledge at the front door of its religious institutions. If religion counters what we know of the world, if it denies scientific and practical knowledge, then religion is not to be believed. If it fails to improve the quality of personal and communal life, then it has no purpose and no meaning. It is seen as manipulative and coercive, "the opiate of the peoples."

 

Come and join us for this most meaningful conversation. We meet at Boston's Bistro and Pub, located at the corner of North Main and Westbrook Road in north Dayton/Harrison Township. We meet from 6:00 - 7:00 p.m. in the Dog House.

 

Remember, too, that the new curriculum for Bible @ Boston's begins on May 8. We will utilize the material that I taught at The University of Dayton's Life Long Learning Institute's Class, "You Believe...What?" We will examine the theological diversity of the New Testament as a means of understanding contemporary theological diversity. Plan now to be with us each Wednesday.

 

See You Then!    

Boston

There are no adequate words to express appropriate outrage, fear and sorrow that result from the attack on yesterday's Boston Marathon. Many of us have friends who have run in it, were running in it, or were scheduled to run in that race. It is difficult for us to imagine what it must have been like to be so victimized.

 

There is no word yet on responsibility for the bombing.

 

A friend and colleague asked this morning, "Why is there so much hate?" I can answer that question. There is so much hate because there is so little love. Human beings can put an end to hatred by practicing acceptance, tolerance and love. This process entails more than simply believing in acceptance, tolerance and love. We must, as persons, organizations, churches and nations embody love in direct and intentional acts of kindness, generosity, mercy and forgiveness.

 

Why is there so much violence? Because there is so little peace. Somewhere, at some point, the culture in which we live turned a corner around which resides a tremendous lack of respect, a deeply abiding selfishness, and a disregard for the wellbeing of others. Peace is impossible if it is not derived from an authentic desire for the wellbeing of others.

 

If there is any calling in the tragedy of Boston, April 15, 2013, it is to exercise a sense of urgency in changing the world. The methodology for achieving that new world is the direct action of men, women and children to embody love, acceptance, tolerance, peace, grace and forgiveness. It is an intentional turn from the divisive vitriol of the political and economic realm. It is stemming the tide of selfishness, greed, disregard, intolerance, bigotry, and isolationism.  

 

If we fail, we can anticipate more Bostons, another Oklahoma City, another Atlanta, another London, until we reach the point of destroying ourselves for the sake of political positioning. If we fail to do that to which we are called, the world suffers.

 

If, however, we can embody the ethic of Jesus Christ, that which lies as a common core of all of the world's religions, then we can indeed usher in a new age. We can live in love. We can live in peace. We can live in God's kingdom on earth.

 

It is time. Boston is clear evidence.  

A Body in John

Shiloh tends to structure its worship around the texts that are suggested by the Revised Common Lectionary. That Lectionary recommends four texts (an Old testament text, a Psalm, and Epistle and the Gospel reading) for each Sunday of the Liturgical Church Year, in a three-year cycle. That three-year cycles is shaped according to the synoptic Gospels (Matthew, Mark and Luke). Instead of locating some fancy theological title for each of those three years, we refer to the years as "Year A," following Matthew, "Year B," following Mark and "Year C," using Luke's Gospel. There is not yet a "Year D," shaping itself around the Gospel According to John. Therefore, readings from John tend to be interspersed throughout the three-year pattern.

So it is with the weeks of Easter, 2013. While we are in Year C of the Revised Common Lectionary, reading from the Gospel According to Luke, we are reading in these weeks from the Gospel According to John. Last week, we read of doubting Thomas, who was challenged to believe without having seen the resurrected Lord. Thomas' practicality and/or cynicism renders him unable to believe without having seen for himself the hands and side of the bodily resurrected Jesus. Jesus appears again. Thomas sees and believes. But, as the Gospel story makes clear, "Blessed are those who have not seen and yet believe."

This week, we read about Jesus' third post-resurrection visit with his disciples. They are fishing, but catching nothing. The disciples/apostles come ashore in the morning and find Jesus there. He knows that their expedition has been fruitless. He instructs them to cast their nets one last time. The resulting catch is so large that the nets can barely hold it without breaking. The disciples/apostles drag the catch ashore and find Jesus making breakfast for them. He cooks some of the fish from the vast catch and shares a meal with his followers.

I find the themes of John's resurrection narrative interesting. Why would a text that is based on demonstrating Jesus as a spiritual reality that has become incarnate, a physical reality, so adamant about drawing the resurrection of Jesus as a physical event? Why was "Doubting Thomas" invited to touch Jesus' hands and side? Why does Jesus eat bread and fish with his followers? Why is Jesus' resurrection in John a physical reality instead of a spiritual one?

The answer may be as simple as claiming that John's author was interested in answering the gnostic charges of docetism. Docetism was the early church heresy of believing that Jesus was something of a phantasm, never actually a human being but always a spiritual instead of a physical reality. John's fascination with the post-resurrection physicality of Jesus may be a response to the early second century skepticism that surrounds Jesus' resurrection. John may be attempting to add something to the post-resurrection experience of Jesus' followers that he finds lacking in the synoptics. 

Whatever the case, serious students of the Revised Common Lectionary have to wonder at this Easter series of readings. What are we to do with them? Are we simply to "believe without having seen?" Are we to see Jesus around the open-air meal of fish and bread? Does he come while we are fishing? 

Let the curiosity bring you to worship in these very interesting weeks of Easter. Resurrection is clearly the theme, but is new life a physical or spiritual reality? Are we transformed at Easter? Is that transformation physical or spiritual, or both? Come and experience for yourselves the continuing Easter celebration at Shiloh Church.

See you Sunday! 

April @ Shiloh

One would think that, since Easter took place on the last day of March, April might be a slower month around Shiloh Church. One might anticipate some down time. While that may be the case with some churches, it is certainly not the case at Shiloh.

 

Some physical changes are taking place this month. Many of you have noticed the removal of the huge sign that had been located in the circle drive yard. It has not been stolen and sold for scrap. Instead, that sign has been removed, and given to another local church, in order to make room for two other changes in Shiloh's signage. On the point, a new programmable electronic sign is scheduled to be installed at some time this month. In order to accommodate that new sign, it is necessary that we remove the banner system that we had been using for communicating to our neighbors and the community upcoming public events. That 20' banner system will now be placed in the circle drive yard, in place of the old sign. This change allows Shiloh Church a great deal more flexibility in its communication with the neighborhood and a sign that something is happening here. Remember, too, that a volunteer painting day will take place on April 20.

 

A significant amount of mission takes place in April. On the 13th and 27th, Shiloh will be part of the national Rebuilding Together program. Our designated home is in Shiloh's extended neighborhood and requires that we hold two work days. For more information, contact members of the Mission and Social Concerns Committee. Shiloh is also collecting hygiene products throughout the month to help support the mission of the St. Vincent shelter. Both mission efforts will serve persons in our community, even as Shiloh continues planning for a June trip to the east coast, for Sandy relief efforts. You can still sign up for that trip by talking with Sue Cox.

 

Educational ministries step up in April. Since we completed our two-year chronological walk through the books of the Bible at Bible @ Boston's in February, the program has been on a short hiatus. A new eight-week curriculum, based on my class at University of Dayton, called "You Believe...What?" will start on Wednesday, may 8. In April, we will gather at Boston's each Wednesday to discuss planned topics. (You can see the topics for weekly discussion on Shiloh's website: www.shiloh.org. The information is in the online connection, within the Pastor's article. Shiloh will continue to hold its regular Tuesday Bible studies, at 7:00 p.m., and its regular Thursday Bible study at 10:00 a.m. There is an informational meeting on Monday, April 15, 7:00 p.m., for those who may be interested in attending another installment of the Shiloh Confirmation program. Confirmation at Shiloh is open to anyone over the eighth grade level and adults.Come and learn about the program.

 

Regular Sunday worship is still provided at 8:30, 10:25, and 7:00 p.m. each Sunday. The 8:30 service is for those who prefer a quiet time of reflection, prayer and meditation around the themes of the weekly texts. The 10:25 service is for those who prefer a slightly more traditional liturgical form of worship, while Shiloh's 7:00 p.m. service is for those who prefer a more praise-oriented, contemporary style. Come and be with us. Whatever form of worship you prefer, Shiloh's aim is to provide an authentic and meaningful worship experience.

 

See You Sunday!