Next Steps Process

The planning team for the chancel renovation project has determined that the attempt should be labeled, "Next Steps" The title is particularly appropriate for several reasons. Firstly, "Next Steps" implies that this project is the continuation of something already begun. Five years ago, Shiloh began the process of shaping an overall facility plan. Since then, the congregation has accomplished some major steps in the plan. The Christian Education wing has been remodeled. The Omega Hall has been redone. There are new boilers and new windows throughout the facility. Shiloh has already done nearly $1 million worth of renovations and updates. Secondly, "Next Steps" suggests that there are additional steps to follow this one. Certainly, this is the case in pursuing Shiloh's facility plan. Particularly, there are additional renovations to be made in the worship space, a new general entrance, an elevator, and updating throughout.

"Next Steps" is an ideal moniker for a project that lies somewhere in the middle of an overall facility plan. The particular project at hand is the expansion of the chancel and the replacement of the organ console. Thanks mainly to a grant from the Fred Luther Foundation, Shiloh is able to replace its organ console, at the cost of $141,588. The expansion project, which piggybacks perfectly on the organ console replacement, will cost the congregation somewhere between $10,000 to $20,000. Work has begun, in the form of removal of the massive air handlers that had been located beneath the present choir loft. There have also been working groups formed to: 1. Plan the ending design; 2. Raise funds for the project; 3. Communicate with the congregation and community.

The money for the project is coming in. There was nearly $7,000 in an organ fund when the congregation received news of the Luther Foundation grant. The committee leadership has donated almost $3,000 worth of seed money, and I have designated $2,500 from my contracted designated spending fund toward the "Next Steps." The rest will rely upon a handful of fundraising programs and events and the contributions of Shiloh's membership.

Another means of raising funds, though modest, is recycling of materials. We are currently looking for a few volunteers to come in this week to dismantle the coil mechanisms that we have removed from the departed air handlers. The coils are copper, and may be worth around $300 if recycled separately. If you can help to do so during normal business hours, call the church and talk with Sid Manley or me. We are also looking to coordinate with someone who might own a trailer or truck for transporting the coils to a local recycling center. Again, if interested and able, call.

The demolition is at a standstill until the church designs a final product, until Shiloh presents technical drawings for permit approval, and until we can post permits. Some of the work will need to be done by electrical professionals, our security and fire alarm company, and, depending on how far we extend the design, a professional plumber. Each of these professionals will need to acquire permit for the project as well.

An interesting snag has surfaced. If we extend the chancel an additional 4', the congregation will have to provide alternative office space for its Business Manager. This space will need to be secure. It would also be good if the Business Office were placed within the everyday flow. Again, if Shiloh extends through the additional 4', Shiloh will need to have some plumbing redone, requiring an additional permit and taking on additional expense. Are there any ideas for how Shiloh might solve these two issues? If so, or if you want to part of the conversation, respond to this post.

It is exciting to see progress taking place, as Shiloh Church pursues the "Next Steps" in its overall facility plan. It is not too late to be involved. Look for fundraisers at Boston's Bistro and Pub over the St. Patrick's Day weekend and through a proposed upcoming casino night. Any other ideas for fundraising can be shared with Tia Smith.

See You Sunday!

  

Hospitality Team

I sat with Shiloh's Hospitality Team last evening, Monday, February 13. The Team discussed a variety of upcoming events, shaped strategies for providing an exceptional welcome to those and more usual church events, and formulated an entirely new program for the life of Shiloh Church.

Among the upcoming events discussed were the Senior Living Fair on Wednesday, February 15, The Day of Caring Pancake Brunch, on Sunday, February 26, Easter, The SONKA Spring Meeting at Oak Creek, Shiloh's April 29 fundraiser at Sandi's Clothes Encounters, Election Day, the Annual Garage Sale, Shiloh Live on June 2, the Annual Golf Outing on August 25, and the Fall Association meeting, to be held here at Shiloh on November 3. The Team determined that it would be available to groups and organizations in the congregation, providing guidance, input and advice about how events might be even more hospitable. If your group or organization is organizing an upcoming event, and if you want the assistance of the Hospitality Team, talk with Glenna Higgins or Joanne Orihood.

The Hospitality Team is particularly eager to strategize for the November Fall Association Meeting, to be held here at Shiloh Church. We already know that we will be pursuing volunteer cleaning groups around the facility, but we also need to work at additional signage and means of identifying those from Shiloh who would be available for assistance and way-finding. The welcome that we provide will be particularly important, as it is very likely that parts of the sanctuary might at that time be undergoing final construction of the chancel updates and the new organ console. Again, if you want to be involved in the preparations, talk with Glenna or Joanne.

The new Hospitality Team-sponsored program will kick off on Easter Sunday, April 8. From that Sunday, Shiloh will offer and open opportunity for fellowship and light breakfast, from 9:00 a.m. through 10:15. It is possible that the hub of activity will take place in the mailbox area, with a table for food/drink and information posted on the wall. The information will include Association Newsletter, called "Snippets," information from the Conference and national UCC, and internal notifications. The idea here is to intentionally invite people into fellowship and information-sharing. The information wall will build on the tremendous success of Shiloh's "Green Table." That table has increased communication and reduced Shiloh's use of paper. The information wall should assist us to extend our ministry in both ways. Once again, if you want to be part of providing leadership for the intentional fellowship time, I encourage you to talk with Glenna or Joanne.

Shiloh's Hospitality Team continues to provide a wonderful welcome to those who use our facility. If you would like to help greet, whether in the parking lot or inside the facility, or if you want to take part in Hospitality Team activities, talk with those mentioned already, Dawn McMillen, Jay McMillen, Bud Brown, Kimbal Ragan, or me.

See you Sunday!

    

Personal Salvation

As many of those who read The Shiloh Insider are aware, I have been teaching a class at the University of Dayton Osher Lifelong Learning Center, entitled "A Bible Toolbox." The class is made up of persons who are 50+, who have a desire to expand their education and extend their knowledge. The class is made up of persons of many different faith expressions and backgrounds. Thus far, the class has been a rousing success, with participants learning to use historical and literary contexts as a means of studying and understanding Biblical literature.

Today, Monday, February 6, several of the class participants remained after the class was completed in order to engage in discussion. The discussion resulted from a series of comments that I had made during an investigation of the New Testament historical context.

During the class, I suggested that Jesus was concerned with shaping a particular ethic, one that, if lived faithfully, would repair, from the bottom upward, the broken social systems of Jesus' age, which functioned from the top downward. We pictured that ethic as the "downy/uppy" of the Crucifixion and Resurrection. In that image, Jesus embodies a way of life in which persons willingly and intentionally sacrifice themselves in order to serve others. This service is embodied in order to free those whom Jesus served from obstacles to their service to others. Virtue takes place when followers of Jesus embrace the ethic, live in service to others, empowering them, enabling them, removing the obstacles that keep them from serving others.

The conversation that took place after class today centered on that ethic as "works," and how those works lead to an understanding of salvation. The question was, "How are we saved by practicing that ethic?" The qualifying statements demonstrated that the person was asking about the difference between salvation by grace or salvation by works. "Which is it," he wanted to know.

The same gentleman had asked a similar question earlier in the day. He asked, "If Jesus were living today, would he be Republican or Democrat?" I told him that I seriously doubted that Jesus would have had any stake in the political process, and would therefore be neither. Jesus worked by weaving the fabric that ties each of us to the other, from the bottom up, as it were. Jesus would have believed that the political processes were broken, and that the means of repairing them lay exclusively in developing the space that exists between each person and each other. The ethic determines how we fill that space and what we do in the developing relationships.

The same answer holds for the question of personal salvation. I do not think that it was much of an issue for Jesus. Jesus may never have asked, or wondered, whether persons are saved through grace or works because personal salvation was never an issue for Jesus. Heaven or Hell, or how we achieve either, is not a concern for him. Salvation by either works or grace miss the point of a salvation that is established in relationship between one's self and every other. Jesus embraces communal salvation, qualitative, historical, practical. Salvation comes in the way that we live with one another, establishing, from the bottom up, a way of life that is then demanded of the systems that form social culture.

So, questions of personal salvation are likely as foreign to Jesus as those of political association might be. Would Jesus be a Republican or Democrat? Well, neither, because Jesus did not work that way. Would Jesus support personal salvation through grace or works? Well, again, neither. Jesus probably did not work that way. His concern was how we lived together, as a community, as a family, as children of the same creator.

That such a conversation takes place at all is testament to the success of the University of Dayton Lifelong Learning Institute, and the curiosity and openness of those who continue to pursue greater understanding. I am proud to take part in the process.

  

"No Guns = No Money"

Yesterday, Sunday January 29, just before the 10:30 service of worship, I was handed a business card. It came from a member of the congregation, one who is actively involved in the life of the church. The card has made me rather sad, and I want to share it with you.

In bold white letters, in a large font, across the bottom, against a stark red background, read these words: "No Guns = No Money" On the right side of the card was the now-familiar "no guns" sign that we have seen posted at public buildings throughout our communities. Printed from the left side of the card, the bulk of its message read: "Your 'no gun' sign prevents me from patronizing your business. So I, my family, and other gun owners will spend our money with your competitors." Then it read: "Look on the back to see why you should remove your sign," with an arrow that directed me to reverse the card.

On the reverse, the card bore a symbol from Buckeye Firearms Foundation, with an email address: www.BuckeyeFirearms.org The reverse side of the card read, "Your 'no gun' sign is bad for business. It does nothing to make you safer. It simply tells criminals you're an easy target and drives away good customers with a concealed carry license."

It continued, "Unlike most people, license holders have passed a criminal background check. Statistics show we are far more law-abiding than the general public. Our numbers are growing every day. We are ideal customers and will patronize your business if you let us. Remove your sign and I, my family, and many other gun owners will gladly return."

Really?

I am incredulous!

You want the Church of Jesus Christ to allow you to carry weapons to worship and public activities? You want the Church to condone the presence of guns? You are willing to practice blatant extortion to bring about your political ends? And you want churches and pastors to capitulate?

I know nothing whatsoever about the Buckeye Firearms Foundation. I am disgusted by their practices, however. I do know about the mission and ministry of Jesus Christ. I can tell you with every confidence that firearms have no place in worship, ministry or mission that bears Christ's name. His ministry is about peace and love and compassion. His mission is the extension of grace. Worship in his name must take place without the threat of violence or coercion.

In my opinion, firearms have no place in the Church. The matter is theological. It is about the integrity of the Church. If we dare to bear the name of Christ Jesus, then we simply cannot allow the presence of firearms. If that means that you take your "business" elsewhere, so be it.

The Church is a place of God's empowerment. It is the training ground for ministries of peace and harmony. It is about education in the mission fields of God's grace and love. No guns. No way. If the Church gives in to this kind of pressure, then it isn't the Church at all.  

Can the Church Make a Difference?

I have listened carefully over the past few weeks to the language of the political "Primary Season." There is something very strange going on here.

Except for one particular candidate, those with concrete proposals are gone already from the process. Most of the language of the campaigns, as far as I am able to ascertain, is combative, polemical, reactive and argumentative. There is little being proposed of any genuine value. Little hope of improvement of the situation of those who struggle and suffer is being offered. Even within political parties, the language of campaigns is no longer ideological or philosophical but personal and judgmental.

What is happening here? What is the current political campaign atmosphere saying about who we are as a culture and a people? More to the point, is there anything that the Church can do about the situation? Do those of faith have a role to play in political discourse?

Political discourse is being reduced to the lowest common denominator of human interest. Like the popular television production of a type of program that we have come to call, "Reality Shows," the political process now hinges upon personal behavior, scandal, innuendo, whispered accusations that fly beyond the scope of reason, name-calling, anger, hatred and violence. Ironically, the public seems to be accepting the degradation of the political process. It is possible even that the public relishes it, embraces it, loves it.

This is not right! Something here is broken! The patient is sick, and we have to begin to wonder what any physician might do to make us well again.

Our culture is ill. One need look no further than the current political process to see it. One need only to listen for a moment to the hyperbole. One need only watch for a short while the realm of entertainment, sports, or social networking to understand that there is a shared disease of our life and times.

Of course politics replies to the lowest common denominator of our culture. Certainly entertainment and sports reflect our communal disease. Social networking is a perfect reflection of who we have become and what is wrong with us.

Might I be so bold as to suggest that the Church is being called to be our culture's physician? Is it possible that the Church would, for once, separate itself from its culture and stand over and against the illness of our age? Can the Church teach people to live together in love, acceptance, integrity and compassion?

I believe that the Church has a distinct role in curing the ills of our culture. The medication, in abundant store, is the love of Christ. Application is the work of the Spirit in the Church of Jesus Christ. It is time for persons of faith - no matter which or what we call ourselves - to embrace the core of our spiritual lives and live from the foundations of that which we are called to practice. It is time for us to be less religious and more faithful, to be more socially engaged and more communally active.

Culture has no physician other than its people of faith, who could be courageous and honest enough to call the illnesses of our culture by name, to address their root causes, and to seek their treatment. But we have to get out of our churches, synagogues, mosques, covens and places of worship and begin the work of curing our social ills. Only if we are able to so engage ourselves will we mean anything to the culture in which we live. If we fail, we will continue to disappear as a meaningless and irrelevant product of the past.

  

Political Rhetoric

When Barack Obama wrote The Audacity of Hope, and when , from across the aisle, John Danforth wrote Faith and Politics, I was hopeful of transformation on the political front. Both books argued for an end to the broken political process of partisanship, a rejection of the kind of rhetoric that resulted in a widening of the chasm between the competing points of view, and closure to the influence of the religious right.

In short, both politicians, one Democrat and the other a Republican, argued for a new kind of political approach, one that diminished partisanship through focus on the common good. Danforth and Obama painted a rosy picture of a dawning new day. Both promised action. Both made perfect sense.

Unfortunately, contemporary history has not proven the advent of a new political day. Be certain that I am not supporting in this article any particular political point of view. I am not promoting any issue, cause or politician. In fact, I refuse to do so. The system is so broken that it has ceased to work for the common good, and all those within it, though good intentioned, are caught up in a wheel that will not spin.

The art of politics is no longer (if it ever truly was) improvement of shared life. Politics is now about being properly positioned in order that one be electable or re-electable. The process is about power and influence that may be traded for votes on bills of competing importance. The question is far less often how voting on a particular bill serves the public good than how one's vote positions one within that person's party or with the media. The process has diminished to the point of sound bites and posturing.

I am disappointed in those who could have acted to repair the process. I am even more disappointed in the rhetoric that has been used to protect the old partisan system from transformation. The words have been ugly, childish and judgmental. Like children on a third grade playground, the process is to tear others down in order to build up one's self. The name calling and innuendo are ridiculous.

The question is whether or not the citizenry can act to change anything. Will it help to vote out all incumbents? Is the system so inexorably broken that it would taint any who would dare or aspire to enter it? Can we do no better?

I would love to hear from readers of The Shiloh Insider about what actions we might take. What are we to do to put into place a working political system, one that functions for the benefit of all of its citizens and serves as a light to the nations of the world? Is there a reasonable and practical course of action? Can we change anything?

Music and the Message

A can of worms, once opened, is difficult to close again, especially neatly.

I made a comment at the beginning of yesterday's 10:30 message and again during the discussions at the 7:00 service that there was a disconnect between the message and the service music. The disconnect took place in the difference between the theology of spiritual baptism - what happened to Jesus after he exited the waters of ritualized baptism - and baptism by water, which was highlighted in almost all of the service music.

Was Jesus baptized by the ritual of John the Baptist? Was he subjected to a baptism of repentance for the forgiveness of sins?

I believe that he was. I also happen to believe that such a baptism as part of the Jesus narrative, especially in Mark, is beside the point. The point of the story, I think, is that, once he emerges from the waters of ritualized purification, Jesus' genuine baptism takes place. It is a baptism performed by God. It is not performed by John. In Mark, Jesus' spiritual baptism enables him to fulfill the ministry to which God calls him. Without it, if he would have been baptized with water alone, Jesus would not have been able to faithfully and perfectly perform the ministry to which he had been called.

In Mark's baptism, the ritualized water rite of purification is transformed into a spiritual experience, one over which God presides and one for which only God provides.God pours out God's Spirit. God allows that Spirit to be embodied in Jesus. Jesus becomes the Spirit's incarnation. The entire message highlighted the fact that the spiritual baptism by God is far superior to the human rites of water purification.

So why did the music celebrate water? If Jesus' spiritual baptism eclipses the significance of John's water purification, why did we sing about gathering at the river, or about entering the waters? The topic is of particular interest when readers of The Shiloh Insider recognize that I am part of the group that sits and selects hymns and music for our worship services. How in the world could such a disconnect be allowed to take place?

The answer is both simple and dangerous. I made the comments at both 10:30 and 7:00 in order to draw attention to the main issue. Most hymnody, whether traditional or contemporary, embraces the imagery of water for baptism. There is little available for the Church to sing of and celebrate the spiritual aspects of baptism. Now, there are plenty of hymns/songs about the power of the Spirit. Few of them have a direct link to baptism, however. (I am well aware that there are a few of these examples in contemporary praise music, but, even in those cases, the spiritual side of Jesus' baptism is diminished.)

Did the disconnect between service music and the message make any difference? Unfortunately, probably not. Like the community that came to John in the Jordan, we have grown accustomed to rote ritual and familiar practices. Few would have noticed the disconnect had it not been mentioned as theme for the day.

All the more reason to mention it. The comments about there being a disconnect challenge the notion that we should take for granted what we sing, play, hear, say or preach. Those elements of worship which tend to become rote, unconscious recitation, meaningless traditions with no clear or reasonable purpose behind them need to be challenged. Especially in Epiphany, we could be aware of all that we do in worship. Worship can be an intentional exercise of praise and preparation instead of a cuddly recitation of familiar, traditional rites and liturgies.

So, there was a disconnect between the message and the music this past week. That disconnect gave us occasion to challenge our complacency. Until some amazingly creative folk write new hymns and service music (hint, hint), that situation will not improve. At least we can be aware of it and take it as a serious call for reform. This, after all, is Epiphany.

See You Sunday!   

Happy New Year!

Welcome to 2012!

I will readily admit that, at my age, the turning of another year is a mixed blessing. While a new year invites each of us into new opportunities and new adventures, it is also a sign that time moves more swiftly as the years pass. One would think that the quickened passage of time might encourage those of additional years to hasten the process of change. Oddly enough, I find the opposite to be the case.

The older I become, the more entrenched I seem to get. The gravitational pull of increasing age has settled me in some very particular ways. I am more certain than ever of the desperate state of the Church of Jesus Christ. I am more convinced than ever that, if what used to be the Mainline Church is to survive the current cultural shifts, it will have to change drastically. I thought that I would take this issue of The Shiloh Insider to highlight just a few changes that I am convinced that the Church must make if it is to survive.

1. The Church must be about God and Christ: The Church is not about its members. It is not present in order that those who are members might be served by it. Instead, the mission of the Church must direct its efforts outward, into the neighborhoods and communities that the Church might serve. The Church is to be a light to nations, a lamp whose light may not be hidden, the salt which retains its taste. It is present to represent Christ Jesus to the world.

2. Members are servants: Church members must therefore see themselves as servants who are equipped, inspired and sent out by God's Holy Spirit. Energies, talents and time of church members must be directed toward service to others. Membership on congregation boards and committees does not necessarily equate to outward service. There are cases in which boards and committees can lead persons to wider service, but service to the organization of the Church is not automatically the service to which God calls us.

3. Service takes place within context. To serve Christ Jesus in the church's communities and neighborhoods means that most excellent service takes place within simple contexts. Instead of engaging in support of things far away, from which we are isolated, persons must learn to engage in the mission of Jesus Christ in the everyday course of life. Christian service is more about the way we live, day in and day out, than what missions and ministries we support. How do we serve those whom we encounter in the course of our most common days? How do we treat others? What do we do for them?

4. Faithfulness is measured by ethics. Faithfulness of those who might be considered as practitioners of Christianity is tied to the ethic of Christ Jesus. We are called upon, and equipped by God's Holy Spirit, to live as Christ lived. Because he sacrificed himself in service to others, we are to sacrifice ourselves. Because Christ Jesus treated with kindness those of low social, economic and political standing, the Church must join him in working for their benefit. That ethic must translate to everyday practice and social decision-making. While the issues are not economic or political, faithfulness must inform political, economic and social decision-making.

5. The purpose of the Church is empowering servants. The Church therefore has the obligation of motivating and equipping persons for practicing the ethic of Christ Jesus. The educational efforts of the church must be geared to personal spiritual calling. Its fellowship must be molded by the necessity of unity in vision and mission. The Church must be consistent in everything that it does to equip persons for practicing the ethic of Christ Jesus. The Church is not an institution of membership hatch, match and dispatch, but of community transformation through personal spirituality.

May this be the focus of Shiloh's 2012. May it be the purpose of the Church of Jesus Christ. I am more convinced than ever that this is the form in which the Church will survive...and thrive.

See You Sunday! 

Christmas Season at Shiloh

Since Christmas fell on a Sunday this year, Shiloh Church tried something new. If I am right, what Shiloh did this year may well become a tradition in the life of the congregation. I wanted to see what readers of The Shiloh Insider thought.

Shiloh held a single Christmas Eve service, at 7:30, preceded by a thirty-minute instrumental concert. The concert featured organ, violin, saxophone, flute and piano. Led by Shiloh's organist, Rev. Aaron Sheaffer, the concert was attended this year by many more than in years past. The service was a fairly traditional service of Word and Carols. It included selected verses from ten traditional Christmas Carols, a children's time, an operatic vocal solo, performed by an old friend, Bree Sprankle, our bell choir, a traditional Christmas message, prayers and a candlelight ceremony. Casey Robinson presented ASL interpretation throughout the service.

While we received a small handful of concerns about not holding the traditional 10:30 Christmas Eve service, the attendance and attitude of the single Christmas Eve service were tremendous. As usual, the candlelight ceremony was a highlight, the perfect way to usher in the celebration of Christ's birth.

Shiloh held a single service on Christmas day, at 10:30 a.m. Again, we held a service of word and carols. We sang selected verses of eight carols, celebrated with our sanctuary choir, heard from our children, and performed a message structure that was new for Shiloh Church. The message was interactive, meaning that members of the congregation told the stories. Despite some fear that members of Shiloh would remain quiet, the response was tremendous. We heard from families who were celebrating a Christmas together after decades of estrangement, gifts given that met the needs of those around us, service to neighbors and friends, and efforts made to make the lives of those around us a bit merrier.

The message format was a fabulous success. It fed off the energy of a congregation that had gathered to celebrate the birth of its Lord and Savior. Perhaps it helped that Shiloh had advertised the service as "pajama-friendly." Our outdoor sign related the times of the Christmas Eve and Day services, with the line "jammies welcome" underneath. Roughly half of the congregation came in their jammies, either as a reflection of how they typically are dressed on Christmas morning or as a way to embrace the whimsy of pj's in church. Either way, the atmosphere was joyous, almost electric. At the close of the service, worshipers were invited to gather in the chancel for picture, one that will serve as Shiloh's 2012 Christmas card.

Has Shiloh started a new tradition? Will the congregation offer a single Christmas Eve service each year and a mid-morning Christmas day service? From the experience of this Christmas season, I can testify that this Christmas celebration was warmer, more energetic, and more spiritual than any I have experienced anywhere else in the Church. If you were with us, join me in the testimony, or offer your own feedback. If you were not with us, let us know whether or not you might be invited to be with us in the future.

What if Shiloh were to offer a single Christmas Eve service and a single Christmas Day service, even if Christmas were to fall on a day other than Sunday? Would you take part? Would you appreciate the flexibility? Would you come in your jammies on Christmas day?

Your input will go a long way to determining what we do next year.

See You Sunday!   

Friend in Need

The holiday season is supposed to be a time of family celebrations and friendly get-togethers. For one friend of mine, the kind of cheery warmth that most of us experience this time of year is, this year, overshadowed. For him, a cloud hangs over his Christmas and New Year.

Why? Simply because he tried to help out a few people who were in need.

Dave had sold his home and was moving his mobile property to his new place, or to storage. In order to make the move easier, and to help out some needy folk, Dave decided to hire a few "homeless" people to assist him. The day went reasonably well. At day's end, however, he drove the last remaining assistant to the store, where Dave had to run in and pick up a few things. When he returned, his van was gone. The remaining items to be moved were gone with it. Worse, his dog had been in the back of the van. Gone. In a minute, Dave lost his means of transportation, the items that he had been moving, and his beloved 14 year old pet, Gypsy.

Dave's spirit is broken. His hope is crushed. His trust in humanity is damaged, perhaps beyond repair. I have always known Dave to be almost unreasonably optimistic, hopeful, positive, friendly and sharing. I wonder if this experience will change him. Will he become jaded, distrustful, protective, angry and negative? I think that most might. I am not convinced that I wouldn't.

There is a deeper lesson here from which we might learn. The lesson is two-fold. Firstly, I think that Dave's story is a call to greater caution, even while being generous with assistance. It is wonderful to help people, especially if we are giving persons the opportunity to earn some much-needed cash for the holidays. Such assistance has its limits in rationality, however. Do not leave those you hope to help alone in your car or home. Do not give them the opportunity to do you damage, or to harm you. Do not over-trust. Some people will take advantage, even if you are trying to help them. Secondly, call those whom you assist to greater responsibility. Get their names. Figure out how to find them, should something happen. Let them know that you expect a certain relationship from them, payed to you and to others, in return for the kindness that is being paid them.

Finally, keep the reason for the season at the core of the conversation. If Christ is the motivation for the generosity that we exercise, let those whom we serve know exactly why we are doing what we are doing. One does not need to be "preachy." The context of our service should be very clear, however. While that does not necessarily protect one from the selfishness or greed, it establishes a relationship that is more difficult to violate.

The bottom line is complicated by Dave's experience. I sincerely hope that we continue to assist people who are in need. I also hope that we are realistic about the temptations that we place before those whom we mat attempt to assist. Be careful. Be wise. Be faithful. Extend the season to those who are in need, but be careful about how you do it.

Have a Merry Christmas!  

"While You Were Sleeping"

Yesterday, December 10, 2011, the combined musical and drama ministries of Shiloh Church offered their annual Christmas Musical, "While You Were Sleeping." Our appreciation goes out to all who made the celebration possible. Special recognition is well deserved for members of Shiloh's staff: Director of Music, Mark Barnhill, Assistant Director, Martha Kirkland, Organist, Rev. Aaron Sheaffer, Drama Director, Linda Peterson and Director of Media Ministries, John Rabius.

Shiloh's appreciation also pours out for the members of our joint choirs, our volunteer orchestra, Voices in Bronze, our bell choir, volunteer ASL interpreters from Sinclair Community College, the media crew and the congregation's Hospitality Team. The Hospitality Team provided refreshment and fellowship for those who attended the musicals, held at both 10:30 a.m. and 7:00 p.m. Thanks especially to Joanne Orihood, Glenna Higgins, Dawn McMillen, Linda DeCamp, and all those who prepared and served the refreshments.

Including all who sang and played and welcomed and spoke and greeted and ushered and directed and ran sound or camera, Shiloh included more than 150 people in the production. If one can believe the wealth of comment made after the musical, Shiloh shown with brilliant Christmas spirit. Our hope is that the spirit that we shared Sunday might be contagious, in order that each of us remembers to keep Christ at the core of our Christmas celebrations. 

So much went on behind the scenes, by so many others, that it is hard to know where to stop our thanks. With Ken Todd hospitalized, Jay McMillen rendered invaluable service in and around the facility. Randy Zuercher reprogrammed our electronic signs, others staffed the Holy Grounds Cafe, and still others cleaned the sanctuary.

Remember that Christmas Eve service will take place at 7:30 p.m. on the 24th, and that a special, casual Christmas Day service will be held on the 25th at 10:30 a.m. The Christmas Eve service will be family-oriented, with a candlelight ceremony, carol singing, and a wonderful celebration. The Christmas Day service will be a celebration in song and word, not around what we have received but around the joy that we have given. The congregation will be invited to tell stories about special gifts that were given this season, and the response to those gifts.

See You Sunday!   

Advent in Mark

As of November 27, the First Sunday of Advent, Shiloh has joined tens of thousands of congregations around the world in acknowledging a new liturgical church year. In Advent, the story is told again, from the beginning. The new year starts with expectation and anticipation. It moves through the fulfillment of Sacrament in the telling of the story of Jesus. It then moves through the sacramental work of the Church, relying on the power of God's own Spirit.

The structure of the liturgical church year allows the church to formulate its worship and organize its mission and ministry. Part of that structure is the organization of lectionary texts for each week, and each day, of the liturgical church year. Congregations and denominations that follow the structure refer to it as the "Common Lectionary." Since it has been revised from time to time, we now refer to it as "The Revised Common Lectionary."

The Revised Common Lectionary is a three-year cycle of Biblical readings. It is based upon the theme that is derived from Synoptic Gospel texts. Put differently, it is a three-year, coordinated series of readings, based on readings from Matthew, mark and Luke. (The fourth Gospel, John, is interspersed throughout the three year cycle.) Each of the Synoptic Gospels is designated a year: A. is Matthew. B. is Mark and C. if Luke. The cycle repeats every three years.

On November 27, we entered year B. of the Revised Common Lectionary. The Gospel concentration is from The Gospel According to Mark. A few interesting notes should be considered from the outset. One: Mark is, chronologically, the first of the canonical gospels. It was written sometime around 68 in the common era, after the outbreak of the Roman/Jewish War, in 66, but before the destruction of Jerusalem in 70. Two: The structure of the Gospel of Mark is based on a one-year cycle around the Jewish liturgical calendar. Three: Mark lacks both birth narrative and post-resurrection appearance.

It is this final note that makes the Gospel according to Mark so interesting in Advent. If the Gospel includes no birth narrative, then just how is the Church to prepare for the birth of Jesus?

Mark is written in the midst of war, when the outcome of that war was becoming certain. The Romans were going to defeat the Jews, and a second Diaspora was imminent. The historical circumstances of the recording of Mark necessitates an extremely important theological shift. Instead of thinking of God's kingdom as imminent, this second Diaspora leads to a developing "delayed parousia." The kingdom of God is coming at some point in the future, perhaps far into the future. In the Resurrection Communities of the Apostolic Age, c.33-66 b.c.e., the imminent parousia focused almost exclusively on the salvific work of Christ in the process of Crucifixion/Resurrection. No stories of Jesus were told. No account of his teachings, miracles or travels were thought to be central to the coming reign. In the Resurrection Communities, Jesus was simply a man who lived out the model of Crucifixion?Resurrection, performing the work of Christ.

Because Mark is writing to those Resurrection Communities, who concentrate on Christ instead of Jesus, it is not important to the author to include a miraculous birth narrative. It is not crucial that Mark demonstrate the divinity of Jesus. Instead, his Gospel does precisely the inverse. In Mark, Jesus is a human being, adopted by God as Christ at his Baptism. It is the power of the Spirit that makes the difference in Mark's portrait of Jesus.

Anticipation of the "Son of Man" in Mark is therefore not expectation of a baby's birth. Instead, it is the anticipation of apocalypse, when the world is turned upside down to reflect God's will. It is the death of the world-that-was, a world characterized by violence and unrighteousness, unfaithfulness and hatred, greed and selfishness, to the world-as-it-shall-be. In this coming world, justice and equality become the fabric that ties each person to every other, that defines the ways that persons live. Kindness and mercy reign. Generosity and compassion rule the day.

Therefore, in Mark's Advent, apocalyptic is the theme. In the coming of the Son of Man, the world is forever changed. Our lives are redefined. New rules apply. I think that Mark's approach is a fresh way for the Church to consider the power of Jesus' birth. What if it is less about the person of Jesus and more about what that person brings, what he represents and what he will do? Maybe the season could be more intentionally about Christ. Perhaps Mark's apocalyptic can elicit from the Church a more powerful witness to the new world that comes with Jesus.

See You Sunday!     

November Successes

November has been a very good month around Shiloh Church. For me, it started with the November 5 Fall Meeting of the Southwest Ohio Northern Kentucky Association (SONKA), over which I presided as the Association Moderator. The tension and stress that I experienced leading up to the meeting was greatly diminished as I handed the gavel over to new Moderator, Karl Ulrich.

That stress reduced, attention turned immediately to the November 13 congregational meeting. It had promised to be contentious, especially since the leadership at Shiloh had heard that a member planned to bring a motion to fix the deficit problem by staff reductions. Such discussion was held at the meeting, but the congregation responded instead by increasing their on-the-spot support, erasing the remaining 2011 deficit. Stewardship pledges have reflected the same higher level of support, and the leadership is hoping that Shiloh may have turned a corner in relying on better financial support instead of making continual cuts.

The next week, November 18 and 19, Shiloh held its annual Holiday Bazaar. A few years ago, Shiloh brought what had been called The Shiloh Church Fair back to its own site from Hara Arena, separating the event into two parts. The first part, The Shiloh Fall Fair, is now held in September. The Holiday Bazaar remains at the previous Fair dates, in November. Given the tense economy, most anticipated a reduction in the number of people attending, and a corresponding reduction in what those people were able to spend. Instead, the Holiday Bazaar was well attended. At first glance, it also appears as though profits are up from 2010.

It has been a stressful, but rewarding, month. Now the congregation looks to a restful Thanksgiving holiday. The office will be closed on Thursday and Friday, November 24 and 25. The Robinson family will travel to Indianapolis, where we will share thanks with my mother. We will return in the afternoon, to sup with friends here in the Dayton area. I urge readers of The Shiloh Insider to remember those who hunger this season. Make special Thanksgiving contributions at Shiloh. All such contributions are split equally between Shiloh's Ministry Fund and St. Vincent DePaul. Also, you may be interested to know that Shiloh collected its goal of 150 grocery bags full of food. Those supplies were delivered to FISH Foodbank pantries and distributed to hungry families.

This coming Sunday, November 27, is the start of a new church year. Advent begins this next week. Shiloh will once again collect funds to purchase a Heifer Project International "Ark" for those whom we might help around the world. You can give the gift of an animal or animals for the Ark, thinking of those who might find it more meaningful to solve poverty around the world than put another knick knack on the shelf. Also remember the annual Shiloh Church Christmas Musical. The Musical will be performed this year on December 11, at both 10:30 a.m. and 7:00 p.m. A new feature this year will be the addition of American Sign Language interpretation. Come and join us!

It has been a marvelous month at Shiloh Church. It looks as though December might follow suit. On behalf of every member of the staff and the leadership of the congregation, I want to wish you all a very Happy Thanksgiving and a wonderful Christmas celebration.

See You Sunday!  

Miracles do Happen!

Shiloh Church held a pivotal congregational meeting yesterday, Sunday, November 13. It was Stewardship Sunday, second-to-last Sunday of the liturgical church year. Shiloh was in the midst of gathering food items for its annual FISH Foodbank Thanksgiving collection, having just completed a record-setting Pumpkin Patch and an unprecedented Fall Fair income.

Despite some tremendous successes, a cloud hung over the congregational meeting. After all, its topic was a manner in which the congregation was to deal with its 2011 cash flow deficit. Throughout the budget process, it appeared that the developing 2012 budget was also going to reflect a sizable deficit. How was the congregation going to deal with the issue?

The Finance Committee developed a recommendation that included a $175,000 withdrawal from the undesignated Endowment Fund. Treasurer, Tom Holmes presented an explanation of the financial situation that the congregation faced. Members of the congregation spoke. The conversation included a proposed reduction of staff and narrowing of mission/ministry. It included open, honest communication about Shiloh's financial state. For a few minutes, the cloud that hung over the meeting darkened.

There was light shining through the cloud, however. For a decade now, many within the congregation have recognized that the core issue of Shiloh's financial state hinged upon income, i.e. the stewardship of the congregation. Shiloh had previously taken a very passive approach to the development of stewards, those willing to put their shoulder to the wheel as a means of shaping the household according to God's will. The conversation turned on the passion of those who spoke about the need to take such responsibility and accountability.

Then, almost naturally, a miracle occurred. Much like the one performed in Jesus' feeding of the 5,000, members and friends of the church saw the possibility of abundance from a context of perceived poverty. What if we joined forces to erase the assumed 2011 deficit? What if we put our money where our concerns are? What if we acted as stewards? Who here will give an additional $500, right now, to erase this deficit? If we get 20 families to so give, we will raise $10,000 of the assumed $14,000 need. 

A member of the congregation challenged those present to come forward and sign their names if they were so willing.

More than thirty (30) families signed their names. Some handed over checks, some giving $1,000, others $100, yet others $50. A simple assessment tells us that Shiloh raised well over $15,000, in the matter of about ten minutes. The remaining 2011 deficit was erased. No Endowment money was utilized. Stewards took responsibility and shaped the household. Abundance came from perceived poverty. The clouds were parted and celebration ensued.

Well done, good and faithful servants. You have been faithful over this little. God makes us faithful over much. Enter into the joy of your Master. Celebrate a job well done! Celebrate the miracle!

Remember, though, that Shiloh relies upon our continued stewardship. We will propose a deficit budget for 2012, unless of course the income for this next year increases significantly. Now that Shiloh is taking a more assertive approach to equipping its stewards, however, I am confident that Shiloh will continue to perform miracles. Inspired by the miracle performed at the November 13 congregational meeting, my family is increasing its pledge and giving for 2012. Lisa and I are increasing ours. Casey is increasing hers. Emboldened by what we have just achieved, I invite each steward to do the same.

See You Sunday!  

SONKA Fall Meeting

The Fall Meeting of the Southwest Ohio Northern Kentucky Association of the Ohio Conference of the United Church of Christ was held this past Saturday, November 5, in Newport, Kentucky. The meeting was an intentional attempt to tell the story of the hunger missions and ministries of our local congregations, in conjunction with the national UCC Mission 1 initiative. It was a tremendous celebration, which included a slide show story of some of Shiloh's hunger ministries.

Most rewarding personally was that this meeting marked the end of my term as Moderator of the Association. In a three-year commitment, I served as Vice Moderator in 2010. The Vice Moderator is in charge of planning the two annual Association meetings and for filling in for the Moderator in the case of her/his absence. Then, this year, I served as Moderator. The Moderator is chairperson of the Association Covenant Team, like the Church Council, is an official signatory on all contracts, checks and official business of the Association, is called upon to represent the Association in a host of ways, and presides over the Association meetings. Now, starting just after the Association meeting, I serve as chair of the Association's Nominating Team. All this is done while still working with the Association Communication Team and continuing as Senior Pastor of Shiloh Church.

My appreciation goes out to the fabulous Association staff, mainly the Association Minister, Ruth Brandon. Ruth manages the business of the Association with care and attention to detail. She is gracious and kind, even while attempting to motivate persons in expanding the scope of ministry and service. I thank the staff at Shiloh Church, whose incredible work frees me to be engaged in the ministries of the wider church. Thanks mainly to Jay McMillen, who has filled in for the Senior Pastor when I was called upon by the demands of the Association and beyond.

It is sometimes difficult for local congregations to measure the advantage of allowing their pastoral staff members to be leaders in the wider church. Often, there is a disconnect between what happens in our churches and that which takes place in our Associations and Conferences. Narrowing the gap between local congregations and the judicatory level of church organization was a particular focus under my leadership. As happens in congregations, it is sometimes a challenge to help people see that what takes place in the wider church is OUR ministry, not theirs.

This focus will remain well after I serve as Moderator. I am also chairing an Association task force that is charged with assessing, shaping and implementing an organizational formula for the Association that better relates to the mission and ministry of our local churches. The process will include geographical hearings and the same kind of reporting, which are geared at more direct involvement of local church members.

I have treasured my time in leadership with the Association. The people I have met, and those with whom I was honored to work, taught me a depth of commitment and devotion that I will long remember. The talents, skills and dedication of colleagues and friends throughout the Association will inspire me through many years to come. Thanks to each and every one of you.   

Post Delayed

Carl Robinson is just returning to the office after spending a few weeks away. As soon as he can dig through those items that demand his attention, a new Shiloh Insider post will appear.

The Church that Serves

In Karen Armstrong's book, A Case for God, the author writes that there is a clear historical pattern of cultural and religious shift that takes place every five hundred years. These seismic shifts change the ways that culture lives, its rules, its values, its mores and assumptions. Religion changes along with culture. An argument about which leads the way is one of those chicken or egg things, and is irrelevant at best. If the last seismic historical shift took place in the 16th century European "Great Reformation," then it would be no surprise to understand the 21st century, the present, as transittion from one culture to another.

For decades now, social and religious scientists have pointed to a major cultural shift that began sometime in the late 1960's. The shift is marked by certain characteristics. There is, in the developing cutlure, a rejection of authority and its institutions. There is a distrust of organizational motivation, and a move away from "the social good." As Tom Brokaw noted in his book, "The Greatest Generation," the post-Depression, WWII era generation may well be the last that is willing to sacrifice personal rights for the sake of the greater social good.

Much like the beginning of the events that led to the Great Reformation, the new "Electronic" culture is developing along lines of information and communication. Distrust of authority is fueled by immediate and exhaustive personal access to information and data, much like the culture that formed in the wake of the movable type printing press. Communication is immediate and continual. Anything that one wishes to know, from anyone, is now accessible 24/7. There is no need for authoritative opinion or institutional approval before one sifts through the mountain of available information.

While the management of information has turned personal, it certainly has not progressed toward intimacy. In fact, the electronic age has brought greater isolation. The self is now what matters. The person, and that person's rights, are sacrosanct. Ironically, due mainly to the destruction of 9-11-2001, personal rights have been abridged in this culture like never before. The outcome has been an almost violent backlash against the "them" in political and social power and the "us" who suffer through their poor decision-making. Hence the huge libertarian movement. Hence the passion for minimal government intrusion.

So, how has this cutlural shift impacted the Church? As many of my friends and colleagues have witnessed, as each of those who have seen our congregations shrinking can attest, the result in the Church is devastating. Those few who thrive turn away from serving the wider culture into God's kingdom and focus on serving just its membership, forming again exclusive groups of those who have religious and spiritual hegemony. These are the loud religious voices. These are the mega-churches. These are the inwardly focused, self-concerned, heaven-bound practioners of a faith that fits perfectly in the developing culture.

One question. And this is the question of the Progressive Church Movement. Is the self-serving configuration of the modern-day "successful" Church what God wills? Is it what God wants? Do we care if the successful Church may be contrary to God's wishes for the body of Christ?

If the Church cares about God's will, then it will have to shape itself differently. This is true for two reasons: 1. God's will continues, even, or particularly, in the face of new cultural directions and developments and 2: The Church must be relevant for Christ in contemporary culture. If the Church is to continue at all, and if it is to make a difference in the developing culture, it will have to discover anew what is God's will. The Church will have to investigate new avenues of understanding and ministry. The Church will need to progress, alongside its culture, in order to speak any divine truth within it.

I firmly believe that Shiloh Church is turning a significant corner of relevancy and faithfulness, in the light of new cultural developments. I am convinced that each of us needs a purpose that overrides our self-concern, something for which we might sacrifice personal liberty for the common good. I know that the motivational factor of a life lived for the sake of universal salvation, exercised within the confines of human history, surpasses the self-focus of our electronic age. The Church must be The Church That Serves, not just its own membership - as some exclusive club - but the entirety of humankind. It must serve the world into God's kingdom, preceisely because that is what God wills for the Church.

You can join us, as Shiloh Church becomes that Church!

See You Sunday!

Fall at Shiloh

Fall at Shiloh Church is an amazing series of very important ministries, missions, programs and projects. Because the leadership of the congregation wants every person to be aware of and involved in everything that goes on, this contribution to The Shiloh Insider will serve as a walk through the season.

The Fall season is off to a great start. The demarcation line for the congregation is its annual Fall Fair, held this year on September 16 & 17. The Fall Fair is actually a huge sale of flea market items, used clothing, books, food and fun. In 2010, Shiloh actually lost money on the Fall Fair. This year, Shiloh saw an income of over $4,500. Thanks to the hard work of our volunteers, staff and booth chairs, Shiloh Church is off to a fabulous Fall.

Pumpkins arrived for Shiloh's annual Pumpkin Patch on October 1. A huge group of volunteers, some thirty strong, unloaded from the semi trailer over 1700 pumpkins. The variety and size of this year's crop is phenomenal, and should lead to increased revenues. Remember that 75% of all proceeds return to the Navajo reservation in New Mexico where these pumpkins were grown. Please sign up to help staff Shiloh's Pumpkin Patch. You call call the church office for available times and dates.

The congregation's annual Celebration Dinner will be held on Saturday, October 22. Shiloh will gather that evening, starting in the Omega Hall at 6:30 p.m., to recognize the contributions of the church's monthly "Actioneers," office and business office volunteers and those who have worked behind the scenes in a series of capacities. The congregation will also recognize the annual Shiloh Service Award recipient(s). This award is granted each year to a person or couple who has/have, over time, distinguished him/her/themselves in "Living the Word by Serving the World."  Tickets are $10.00 per person. There is a reduced rate fro children from 4-12 years of age, while those under three years of age are free.

On October 28 and 29, Shiloh will host the Ohio Conference "Church Vitality Road Show." Featuring Ohio's own Jim Oates, the Church Vitality Road Show is brought to us by SONKA's Church development Team. That Association Team is chaired by Shiloh's own Jay McMillen. SONKA will also hold its Fall Gathering on Saturday, November 5, at St. John's UCC, Newport, Kentucky. At that meeting, Shiloh's Senior Pastor, I, will hand over the Moderator's gavel to Mr. Karl Ulrich. Karl attends The Nexus Church. Registrations for the Fall Gathering, Mission 1, can be made by contacting Jay McMillen, Carl Robinson, or by linking to the SONKA website on Shiloh's website, www.shiloh.org.

Stewardship Sunday is slated for November 13, when Shiloh will hold a congregational meeting. This congregational meeting is called in order to establish a course of action that is needed in response to Shiloh's budget deficit.

The annual Holiday Bazaar is scheduled for Friday and Saturday, November 18 & 19. Holiday decorating items, baked goods, mincemeat, jewelry and antiques, great food and better friends are available. The annual quilt raffle will take place as well. Times are Saturday, Nov. 18 from 9:00 a.m. to 7:00 p.m. and Saturday, Nov. 19 from 8:00 a.m. to 2:00 p.m. Yard signs will be available very soon, and sign up sheets for booth volunteers will be in the Narthex in the next few weeks. The Bake Shoppe is collecting items. Check the board in the Art Gallery, near the mail box system.

The put an end to Fall activities at Shiloh, the annual Christmas Musical will be held at 10:30 a.m. and 7:00 p.m. on December 11. Remember weekly Bible studies, Tuesdays at 7:00 p.m. and Thursdays at 10:00 a.m. in the chapel, Bible @ Boston's, held each Wednesday, from 6:00-7:00 p.m. at Boston's Bistro and Pub, North Main at Westbrook/Dogleg Road.

With all of this going on around Shiloh Church, it is a wonder that any of us have time for Christmas shopping. Maybe this will be a good year to downsize those celebrations?! Join us for these activities, as well as weekly worship, held on Sundays at 8:30 a.m., 10:25 a.m., and 7:00 p.m.

See You Sunday!

Shaping Shiloh's Future

The weekend just passed was amazing, terrible, joyous and incredibly busy. It began on Friday evening, with a weeding rehearsal at the Deeds Carillon. The wedding included Celtic elements with which I was unfamiliar, including a handbinding, a common cup, or Quaich, and traditional pagan vows. On Saturday morning, Shiloh held its mini-retreat, which I led, that deals with implementation of Shiloh's next five-year plan. That meeting took place from 9:00 a.m. to 11:00 a.m. Then, at 11:00 a.m. in the sanctuary, Shiloh hosted the memorial for long-time devoted member, Martha Hogg. After the memorial, it was off to the 3:30 wedding. Sunday, September 11, we remembered together the terrible events of September 11, 2001, as Shiloh held its Fall Homecoming. All three Sunday services were a mix of celebration, remembrance, sorrow and joy.

Among the highlights of the weekend was the Celtic Wedding on Saturday afternoon. The couple, Michael and Gwendolyn, were fortunate to avoid rain, overcome the public address announcer from the University of Dayton football game, and experience a truly unique wedding ceremony. It was an honor and a pleasure for me to work with them, and to be part of their day.

The memorial service, held in memory of Martha Hogg, was one of the best attended and spiritually fulfilling events of the past few years. Friends, family and members of the congregation gathered to remember and celebrate Martha's long and important life. Many requests have been made for copies of the poem, The Final Journey, which I recited in the service. The poem was written by a gentleman with whom I used to work, Rev. Dr. Harold P. Schultz. It was to be read at his memorial service. Copies will be placed on the green table for pick-up on Sunday.

The Fall Homecoming featured three occasions for remembering 9-11-01, and for using the tragedy to shape the practice of our faith into the future. At the 8:30 service, the fastest growing worship opportunity at Shiloh Church, we focused on the possibility that we might shape the world differently by living differently in it. At 10:30, Shiloh's more traditional service, we discussed the antiquated thought that each nation had its own god, its own totem and talisman. Today, we know that, "only to the extent that God is God of all is God the God at all." God is God of all peoples, all nations, all religions and philosophies, all economic and political statuses, all colors, kinds, creeds or clans. At 7:00 p.m., Shiloh's more contemporary service, we focused on the parable of 9-11 as a new opportunity for us to discover and live in God's grace and peace and mercy.

The new Post-Service Applications (P.S.A.'s) were a success. More than forty persons gathered, following the 10:30 service in the Omega Hall, to apply the message of the day to everyday life. This intentional attempt at both fellowship and spiritual development was led by Jim Eller. I sincerely hope that everyone joins in these conversations.

The event that will, I hope, be most central to the shape of Shiloh's future, however, was the mini-retreat. The gathered leaders walked through the two previous five-year plans, measured their success, their failures, and their challenges, and looked carefully at the plan for the next five years. The remaining weakness of the first two five year plans was the failure to inspire the congregation members to embrace a thriving personal sense of spiritual calling. Because it is possible that Shiloh has reached a point where its organizational structure is bumping up against its increasing spirituality, it may be time to alter Shiloh's structure. The goal for the next five years, then, is to provide a structure that lends itself to more intentional spiritual development and more careful ownership of personal spiritual calling.

Three task groups were formed. The first is responsible for designing a process for moving into a new organizational structure. This group will establish milestones, celebrations, an a time-line. The second group formed will examine Shiloh's by-laws for ways that the congregation might move officially into a new structure. The third group is responsible for communication, both internally among the working groups and externally, to the congregation and community. 

I am excited about the potential of matching an organizational structure to the developing spirituality of Shiloh Church. The more holistic attempt, where the practical structure reflects the spiritual ethos, may lead more organically to greater ownership of personal spiritual calling. Thanks to those who attended, and to those who are leading our working groups, it looks like a bright and faithful future for Shiloh Church.

Come and be a part of the excitement!

See You Sunday!