On June 8, starting at around 5:00 p.m., the Keystone Club of Shiloh Church will gather for a sessions that had been planned originally for February. That session was postponed due to inclement weather. The purpose for the session remains, however. What is Keystone? What does it do? What is its purpose within the life of the Church? Answers to these questions lie at the core of the present and future direction of the organization, and will, hopefully, formulate for us a whole new way of approaching the activities of the Keystone Club.
I conduct self-studies with quite a range of church-related organizations, some local but many regional or around the country. A careful self-study begins with statements of identity and purpose. Some organizations find such statements next to impossible to make. Most find them difficult. What is the purpose of this organization? How does what the group does reflect its stated purpose? What might we stop doing that lies in opposition to the purpose? What else might we do in cooperation with the stated purpose? How might organizations amend procedures and behaviors to better reflect the purpose for which the organization exists in the first place?
It is sometimes dangerous to ask. Since I work primarily, though not exclusively, with church groups, the first questions that I find myself asking have to do with the ministry and mission of Christ Jesus. How does the stated purpose reflect the ministry and mission of Christ Jesus? Does Christ's ministry and mission determine what this organization does, or is it outside of Christ's scope of interest? If the core purpose reflects Christ's ministry and mission, what can we improve upon? What can we create? What do we dare to stop doing?
The June 8 conversation with Shiloh's Keystone Club is a conversation that I sincerely hope that every group within the life of Shiloh Church would dare to conduct. What is the organization's core purpose? How does it reflect the mission and ministry of Christ Jesus? What can groups do to better conduct themselves according to the stated core purposes? What could they do to better reflect the stated purpose and core values? What can groups stop doing in opposition to that purpose and those values? Can groups amend actions and behaviors to better reflect the ministry and mission of Jesus Christ?
There is no perfect church group. Nor is there any one ideal way of doing things. It is my sincere belief that church groups function best when they have a guiding stated purpose, directly reflecting the ministry and mission of Jesus Christ, and when those groups continually work at better reflecting the ministry and mission of Jesus Christ.
Keystone invites everyone into their conversation, if not as Keystone participants, then as participants in other church groups who may benefit from the process. We will gather for a pot luck meal at 5:00 and the discussion at 6:00 p.m. Cost is $4.00 per person for the meal. Join us!
Tuesday, May 27, 2014
Tuesday, May 20, 2014
Memorial Day Recognition
Shiloh Church honors those whose lives were sacrificed in service to our Country and who died in order to protect the freedoms that we enjoy today. A special recognition will take place this coming Sunday, May 25, during the congregation's 10:25 a.m. worship service. As always, the public is welcome to join us.
The service will once again feature the presentation of service colors, accompanied by the musical theme for each branch of the American military. Those who have served are invited to stand as their service flag is presented and as their service theme is played. Then the flags of America are presented and placed by the Antioch Shrine Legion of Honor. During the presentation, we are hoping to welcome for the first time the Legion's pipers. After the congregation has risen for the presentation of the flags, and after the flags have been placed, we will honor our Country with the singing of The National Anthem.
After the anthem is sung, leaders from the Legion of Honor will place a memorial wreath, honoring those whose lives were sacrificed in the course of their military service. Participants in the service will want to pick up copies of the names of the congregation's relatives and friends who have served in the military, whether past or present. Shiloh honors them for their service.
At he end of the service, the Legion of Honor will retire the colors. We hope then to share the haunting sound of pipers playing Amazing Grace as we exit.
We sincerely hope that everyone puts such a recognition in its proper perspective. Shiloh does not condone war and genuinely hopes that not another life is lost in protection of America's freedoms. We are confident that people share that hope. Lives have been lost, however. The blood of men and women has been shed in faithful service. Our children have been sacrificed.
Shiloh acknowledges the loss and honors the memory of those who have died. Many have died in sincere hope of spreading the blessings that we so often take for granted. Therefore, our recognition is twofold. Firstly, we remember that the lives that we enjoy have come at an extreme cost. Secondly, we pray that the world may so change that not another drop of blood is spilled.
Join us in recognizing our loss and in praying that no one in the future suffers as we have in the past. May our actions today and tomorrow lead to peace and harmony throughout the world.
The service will once again feature the presentation of service colors, accompanied by the musical theme for each branch of the American military. Those who have served are invited to stand as their service flag is presented and as their service theme is played. Then the flags of America are presented and placed by the Antioch Shrine Legion of Honor. During the presentation, we are hoping to welcome for the first time the Legion's pipers. After the congregation has risen for the presentation of the flags, and after the flags have been placed, we will honor our Country with the singing of The National Anthem.
After the anthem is sung, leaders from the Legion of Honor will place a memorial wreath, honoring those whose lives were sacrificed in the course of their military service. Participants in the service will want to pick up copies of the names of the congregation's relatives and friends who have served in the military, whether past or present. Shiloh honors them for their service.
At he end of the service, the Legion of Honor will retire the colors. We hope then to share the haunting sound of pipers playing Amazing Grace as we exit.
We sincerely hope that everyone puts such a recognition in its proper perspective. Shiloh does not condone war and genuinely hopes that not another life is lost in protection of America's freedoms. We are confident that people share that hope. Lives have been lost, however. The blood of men and women has been shed in faithful service. Our children have been sacrificed.
Shiloh acknowledges the loss and honors the memory of those who have died. Many have died in sincere hope of spreading the blessings that we so often take for granted. Therefore, our recognition is twofold. Firstly, we remember that the lives that we enjoy have come at an extreme cost. Secondly, we pray that the world may so change that not another drop of blood is spilled.
Join us in recognizing our loss and in praying that no one in the future suffers as we have in the past. May our actions today and tomorrow lead to peace and harmony throughout the world.
Monday, May 12, 2014
From "Cared For" to "Caregiver"
A regular feature of Shiloh's 7:00 p.m. alternative/contemporary worship experience is the opportunity to discuss the evening's message. As part of the service, a member of the worship team, usually Justin Sierschula, leads the discussion.
This past week's message centered on the notion that each of us desires to be considered sheep, who are cared for, tended and protected. We rely upon the shepherd to take care of us, to feed us, to guide us, to protect us from the evils of the world. Sometimes, we get stuck there, demanding that God tend to our personal and family needs, that God fix all the wrongs of the world, that Christ save me, comfort me, be beside me.
At what point do we see ourselves as those who are equipped, empowered, enabled and called to shepherd others? At what point do those who have been so thoroughly cared for become the caregivers, the caretakers, the protectors, guides and inspiration to others? When does Christianity become our vocation instead of our safety net?
Justin asked the question during our discussion. "So which are we? Are we sheep or are we shepherds?" he asked.
Which are we?
A member of the worship team probably expressed what each of us was thinking, but for which we could not find appropriate words. "We are both." he said. "We are sheep to the One but must find ways to shepherd for the One."
I continue to find the response a brilliant statement of the Christian vocation. Because we are the sheep of the One, because we follow Christ, a crucified and risen savior who sacrificed himself for all people, throughout space and time, we are called to shepherd. We are called to care for, protect, help guide and inspire the flock. We can no longer simply be cared for. We must be intimately involved in the process of caring, serving, ministering and providing.
Those who follow Jesus Christ do so most faithfully, it seems to me, when we follow the Good Shepherd in paths of sacrificial service that benefits those around us who are in need. We are called to demonstrate the grace of God in Christ. We are called to live mercy, peace, forgiveness, kindness, generosity and love. The Good Shepherd guides us into such paths of service and ministry. To follow him means to pick up his cross and join in the heavy lifting of universal salvation.
Indeed. We are both sheep and shepherds. We are both cared for and caregivers. We are the faithful community of Jesus Christ. Of course we minister and serve in his name. Join us!
This past week's message centered on the notion that each of us desires to be considered sheep, who are cared for, tended and protected. We rely upon the shepherd to take care of us, to feed us, to guide us, to protect us from the evils of the world. Sometimes, we get stuck there, demanding that God tend to our personal and family needs, that God fix all the wrongs of the world, that Christ save me, comfort me, be beside me.
At what point do we see ourselves as those who are equipped, empowered, enabled and called to shepherd others? At what point do those who have been so thoroughly cared for become the caregivers, the caretakers, the protectors, guides and inspiration to others? When does Christianity become our vocation instead of our safety net?
Justin asked the question during our discussion. "So which are we? Are we sheep or are we shepherds?" he asked.
Which are we?
A member of the worship team probably expressed what each of us was thinking, but for which we could not find appropriate words. "We are both." he said. "We are sheep to the One but must find ways to shepherd for the One."
I continue to find the response a brilliant statement of the Christian vocation. Because we are the sheep of the One, because we follow Christ, a crucified and risen savior who sacrificed himself for all people, throughout space and time, we are called to shepherd. We are called to care for, protect, help guide and inspire the flock. We can no longer simply be cared for. We must be intimately involved in the process of caring, serving, ministering and providing.
Those who follow Jesus Christ do so most faithfully, it seems to me, when we follow the Good Shepherd in paths of sacrificial service that benefits those around us who are in need. We are called to demonstrate the grace of God in Christ. We are called to live mercy, peace, forgiveness, kindness, generosity and love. The Good Shepherd guides us into such paths of service and ministry. To follow him means to pick up his cross and join in the heavy lifting of universal salvation.
Indeed. We are both sheep and shepherds. We are both cared for and caregivers. We are the faithful community of Jesus Christ. Of course we minister and serve in his name. Join us!
Tuesday, May 06, 2014
Are There Not Other Issues?
For the first time since he was a child actor, I find myself agreeing, at least on the surface of the issue, with Kirk Cameron. Over the weekend, Mr. Cameron, now a Christian conservative advocate, expressed disappointment with churches that focus mainly on issues of same-gender relationships. He explained that the attention of the church might be better spent on issues that genuinely support relationships, that lift up good and healthy relationships, and that shift the focus away from judgment of a segment of the relationship spectrum to providing for resources and support that is universal.
I admittedly softened the language here. Mr. Cameron actually stated that the church should be more concerned with issues of divorce and perversion than with same-gender relationships. He believes that those who practice poor relationship damage the faith. The church should attend to them.
While I agree that hyperbole around same-gender relationships has reached its crescendo, and that there are more pressing relationship issues in which the church might better involve itself, I also do not wish to condemn persons who are divorced or who practice poor relationship behaviors. Mr. Cameron fails to take into account the fact that each of us is a product of our upbringing, our social environment and the choices that we have made.
The church might better expend its energy and place its focus on supporting good relationships in and through religious institutions. This is more universal than issues of same-gender marriage or the astronomical divorce rate. I would argue, in fact, that the religious right rails against both of these from a stance of poor relationship.
The church can work at building relationships that include mutual and universal respect. It can work at creating and providing resources that build the honor, respect and integrity of all persons, even those who differ in form and practice from us. I argue that such resource and attention would both lower divorce rates and allow us to embrace same-gender relationships. Such attention and focus would allow the church to regain its position as a positive source of communal life. It may reclaim its position as an important and relevant component of post-modern culture.
While I agree in essence with Mr. Cameron's position, I cannot agree that we should use criticism or judgment as a tool for "fixing" destructive behavior. All that accomplishes is alienation and rejection. The church must instead become again a force for positive regard for all persons. It must spend its time and attention on uplifting, building, shaping new and mutually loving relationships. One cannot reject, criticize and reject when one is practicing the love of Christ. So, while you are on the right track, Mr. Cameron, you fall back into models of Christian behavior and belief that no longer work.\
Shiloh is a place where we work for justice and equality for all people. This congregation seeks to be a resource for positive relationship formation. And, of course, everyone is welcome here.
I admittedly softened the language here. Mr. Cameron actually stated that the church should be more concerned with issues of divorce and perversion than with same-gender relationships. He believes that those who practice poor relationship damage the faith. The church should attend to them.
While I agree that hyperbole around same-gender relationships has reached its crescendo, and that there are more pressing relationship issues in which the church might better involve itself, I also do not wish to condemn persons who are divorced or who practice poor relationship behaviors. Mr. Cameron fails to take into account the fact that each of us is a product of our upbringing, our social environment and the choices that we have made.
The church might better expend its energy and place its focus on supporting good relationships in and through religious institutions. This is more universal than issues of same-gender marriage or the astronomical divorce rate. I would argue, in fact, that the religious right rails against both of these from a stance of poor relationship.
The church can work at building relationships that include mutual and universal respect. It can work at creating and providing resources that build the honor, respect and integrity of all persons, even those who differ in form and practice from us. I argue that such resource and attention would both lower divorce rates and allow us to embrace same-gender relationships. Such attention and focus would allow the church to regain its position as a positive source of communal life. It may reclaim its position as an important and relevant component of post-modern culture.
While I agree in essence with Mr. Cameron's position, I cannot agree that we should use criticism or judgment as a tool for "fixing" destructive behavior. All that accomplishes is alienation and rejection. The church must instead become again a force for positive regard for all persons. It must spend its time and attention on uplifting, building, shaping new and mutually loving relationships. One cannot reject, criticize and reject when one is practicing the love of Christ. So, while you are on the right track, Mr. Cameron, you fall back into models of Christian behavior and belief that no longer work.\
Shiloh is a place where we work for justice and equality for all people. This congregation seeks to be a resource for positive relationship formation. And, of course, everyone is welcome here.
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