Shiloh and the Dayton Deaf Community

It is mainly due to the career paths chosen by Casey Robinson and Karyn Sleppy that Shiloh has revived an old relationship with Dayton's deaf community. Years ago, no one is certain quite when, the deaf community of Dayton used to hold community events at Shiloh Church. Now, thanks to a few of our members, that relationship has been renewed.

Most active Shiloh folk can tell you that Shiloh has been providing American Sign Language Interpretation at its 10:30 a.m. service for nearly a year now. Shiloh has also provided interpretation at many of its public events over the past several months. It did so at its annual Christmas musical, where we saw a number of deaf community members in attendance.

Shiloh will continue to provide ASL interpretation at its 10:30 service as long as the congregation has available the talents of Casey and Karyn and others.

Shiloh not only provides interpretation at its worship services and public events. The congregation has also opened its doors to the activities of the Dayton deaf community. On Saturday night, May 19, members of the Dayton deaf community will gather at Shiloh Church for a game night. The event is sponsored by the Sinclair Community College ASL Club, which Casey Robinson serves as president. For roughly four hours, members of the deaf and hearing-impaired community will have fun, playing group, board and interpersonal games. The event is called "Silent Night," and also serves as an opportunity for Sinclair students to interact with members of the deaf community. I personally attended a portion of the previous "Silent Night" event at Shiloh and thoroughly enjoyed the occasion.

The second Dayton deaf community event that will be hosted by Shiloh this Spring is the "Silent Auction." Scheduled for Friday night, June 1, the Sinclair ASL Club will hold its major annual fundraiser here at Shiloh Church. The "Silent Auction" involves both live and written-bid auctions for donated items, including Dragon and Reds tickets, a Kindle Fire, spa treatments, gift cards for hundreds of businesses and local restaurants, gardening items, and assorted baskets from Sinclair groups.

In preparation for anyone who might be interested in attending the Silent Auction, or any event of the Sinclair Community College ASL Club, or for those who have an interest in expanding your knowledge of ASL, Casey Robinson will be offering an introductory session here at Shiloh Church. The session is scheduled for Sunday, May 27, in the Large Conference Room, starting at 12:00 noon. Pizza will be served. Cost for the event is $5.00 per person, and will be used to offset the cost of pizza. If funds are left over, they will be contributed to the Next Steps chancel renovation project. 

Join the Sinclair Community College ASL Club at Shiloh Church for any of its activities. Hopefully, Shiloh can become a meeting place for the Dayton deaf and hearing-impaired community. Thanks Karyn, Casey, and others for renewing this old relationship.

See You Sunday!

Why the Chancel Renovation?

Last week's Shiloh Insider gave rise to an interesting comment. The question is the impetus of this week's blog. "Why is the chancel renovation project being done?" a reader asked.

The majority of the project's motivation lies in its connection to the wider Shiloh Church facility plan.

More than five years ago now, as a result of the all-congregation vote to remain in its current facility, Shiloh determined that it had to either move or upgrade its current facility. Staying here and doing nothing was not a reasonable option. Therefore, the congregation took a full year in establishing a $3.7 million facility plan. It included a new main entrance, an elevator, upgrade of restrooms, refurbishing of all gathering areas, replacement of boilers and windows, and significant upgrades to the worship space.

Much of the overall plan has been achieved. Shiloh has already replaced its ancient, non-efficient boilers with new, much more efficient ones. The congregation replaced its old windows with new, more efficient ones. These two projects have saved the congregation quite literally tens of thousands of dollars per year, and have significantly reduced the congregation's carbon footprint. Shiloh has already remodeled the Christian Education wing, mainly due to the ministry of The Kid's Institute, and has redone the Omega Hall.

The chancel renovation project belongs to the phase of renovation that encompasses Shiloh's worship space. It is a necessary "next step." A large portion of the sanctuary upgrade is the placement of a new lighting system, one that utilizes current LED technologies instead of the old incandescent system. Projections tell us that our sanctuary lighting will use in excess of 40x less electricity than with the present system. Currently, the old Colortran system fails to provide any usable lighting to what had been the choir loft. Since Shiloh plans to replace the entire lighting system, it makes sense to configure the chancel appropriately before the lighting is replaced.

The chancel renovation is also taking place in order to accommodate the new organ console. As most know, Shiloh applied for and was awarded a grant of $141,000 to replace its old organ console with a new digital system. Part of that upgrade allows the organ to move throughout the chancel space. In order to utilize that improvement, and in order to place the chancel choir back on the chancel (along with bells and puppets), it was necessary to expand the chancel.

On a more practical level, the chancel renovation was necessitated by the condition of the carpet in the front of the sanctuary. Every time the chairs in the front are moved, the carpet is snagged and tears. The chairs are entering into considerable disrepair because of the movement. The expansion of the chancel will, we hope, greatly reduce the necessity of moving the sanctuary chairs. There are additional media-related reasons for expansion of the chancel, but I do not pretend to understand them thoroughly enough to explain them.

The congregation will raise more than the anticipated $25,000 that the project will cost. Direct contributions, fundraising events, and special events have been very successful. Combine the level of giving with the idea that doing the project with volunteer labor, saving Shiloh Church an estimated $50,000, and the chancel renovation is a great starting point for ongoing sanctuary renovation.

It is an ideal "Next Step."

Thank you for all your support and assistance.

See You Sunday!   

Next Steps Chancel Renovation

The congregation met Sunday, April 22, and approved the chancel renovation project. This project consists of removing the existing choir loft and expanding the floor roughly 4' into the sanctuary. We hope to complete the project to coincide with the installation of Shiloh's new organ console.

The steps in the process are quite simple. We will be removing the choir loft as soon as the church receives the necessary County permits. The electrical, safety/security and organ wires will have to be rerun by licenced companies. Once the choir loft is removed, the framing of the floor and walls will begin. The congregation will then replace the chancel flooring and put finishing touches on the project.

Because the congregation is doing the work itself, Shiloh is saving in excess of $50,000. Even if you do not have construction or demolition experience, you can still assist the church. We need people to haul debris to a rented dumpster and others to keep the area as clean as possible. We will likely have a number of work days, where refreshments and social time are appreciated.

Sid Manley is Shiloh's project coordinator. A projected time-line is in the process of being created. Thus far, we have removed the two giant air handlers that had previously filled the space underneath the choir loft. We have stripped the loft of valuable oak trim. We have enclosed the project in its own "room," intended to greatly reduce the mess.

It is also crucial to remember that Shiloh is doing the entire chancel renovation through raised funds. With a combination of the funds available through the organ fund and fundraising projects, along with personal contributions, Shiloh should be able to pay for the total project.  

Just a word about the title for this project. Next Steps  comes from the notion that the chancel renovation is part of Shiloh's overall facility plan, which had been approved five years ago by the congregation. As the congregation tackles subsequent phases of the overall plan, we can expect to see the Next Steps moniker on many upcoming projects.

I hope that members and friends of the church are as excited as I am about seeing this progress being made. I hope that you will help with prayers and words of support. I hope you can give some time and expertise. And I sincerely hope that you can appreciate the efforts being made in order to benefit the entire congregation and community.

See You Sunday!

Big Black Box

Those who attended any of Shiloh's three worship services this past Sunday likely noticed that the chancel is now filled with a big black box. That big black box is actually a room. It consists of wall to wall, and ceiling to floor, containment of dust and debris that will be produced by Shiloh's chancel renovation. In order to protect our organ pipes and to reduce the amount of dust in the sanctuary, the planning process included the construction of this room.

In case you are wondering, the room does have a covered ceiling. While those who sit in the pews or the chairs cannot easily perceive it, the ceiling is roughly 39' x 16', built of 2" x 6" studding on roughly 4' centers, and covered by very thick, black plastic. A design alteration had to made in order to accommodate our projector, so the room is not a perfect rectangle.

Jay McMillen and I assisted Sid Manley in the construction of the big black box. It was built over two days, Monday and Tuesday, April 9 & 10. The big black box will worship with us until Shiloh receives the necessary permit to continue our demolition of the choir loft. Once the permits are received, and the congregation votes to complete the project, we will begin removal of the existing choir loft. Sid estimates that the demolition may take up to two weeks. After removal and cleanup, we plan to remove the big black box and use its wood to construct the floor and wall framing.

Thanks mainly to Connie Neef, the chancel remains appropriate for worship. The chancel paraments add a great deal to the look, as do the screens on either side of the rather stark backdrop.

If you have not yet seen the big black box, or if you want to know more about the chancel renovation project, call or stop by. We would love to show you what is planned, what is happening, and to explain how it is all being accomplished. The best way to see it, of course, is to join us in worship each Sunday, 8:30 a.m. for a quiet Meditation Service, 10:25 a.m. for a Liturgical Service, and 7:00 p.m. for an alternative Praise Worship Service.

See You Sunday!

Holy Week

The more I read from the Gospel According to Mark, the more I am convinced that the foundational Jesus stories portrayed him as an active instead of a passive player in the events of Holy Week. While the Church has grown accustomed to understanding Jesus' Crucifixion as something that happened "TO"  him, I believe that we are led, in Mark, to think of these events as occurring "BECAUSE" of Jesus. Jesus forced the hands of the authorities, both Jewish and Roman.

On Sunday, Jesus finally reaches Jerusalem. While residing in Bethany, perhaps with a leprous family that he knew, Jesus decides how he will enter Jerusalem. The choice was not made innocently. Jesus decided that he was going to enter Jerusalem as a new king, coming for coronation. It is an ancient symbol, promised in Zechariah 9:9. This is Messiah. This is the new political hope of the burdened. This is alternative to the broken systems under which the poor and disenfranchised lived. This is your new king.

Jesus knew that this act was likely to rile the passions of those who sat daily, begging at the gate. They would embrace any alternative to the evil empire of Rome. This form of entry would have been immediately recognizable. Jesus borrowed the symbol purposefully, to incite their passions.

This is especially the case as the Judaic world approached Passover, the highest celebration of its liturgical year. Passover was the celebration of the ancient emancipation of the people from the slavepits of Egypt, from the injustice of the Pharaoh, from Egyptian empirical power. (Readers will recall that Passover is named for the spirit of death, which passed over the homes of those who had placed the blood of a lamb over their doorways. It killed the firstborn of all the families in Egypt.)

When a new king comes riding into town, in the course of the ancient celebration of emancipation from empirical power, the governing power has reason to be sensitive. So does the officially recognized religion. Temple Judaism had so compromised the faith, so weakened its practices, rituals and celebrations, that a line was then drawn between religious practice and everyday life. While the Temple celebrated Passover, it had ceased to be a political reality. It belonged exclusively to the world of ritual and liturgy. It had no application to practical life.

Jesus brings Passover into the realm of the practical. He makes the remembrance political. He frees the teachings of the Temple from liturgy and ritual. He embodies the promise of emancipation. The gate-community immediately sees and understands, just as Jesus intended. The crowd does not celebrate Jesus' coming to Jerusalem, but the advent of a new king, a new kingdom, new systems of justice and equality. I am convinced that it is the symbol that they celebrate. It is not Jesus.

Because Jesus finds himself alone at the Temple, he knows immediately that the gate-people and Jesus' followers are too rapt by fear and too self-concerned to follow him. The revolution has failed. There will be no claim from those at the gate, on either the Temple or the State. In what seems like a moment in Mark, Jesus decides that he has to do even more to force the hands of the authorities, hoping to foment in those at the gate the zeal necessary for revolution. 

On Monday, he attacks the economic infrastructure of the Temple. Jesus is violent and angry. On Tuesday and Wednesday, he teaches that the Temple is to be destroyed, that the ways of the Temple are about to be replaced by those who will follow him. On Passover, Jesus sits Seder with his students and compatriots, shares with them a new ceremony of bread and wine, goes out to the Garden of Gethsemane, and is there arrested. Just as Jesus had planned.

If they arrest the new king at Passover, if they put down the revolution by removing the head of its leader, then surely the people at the gate will arise in response. The Temple Authorities manipulate the situation to arrange for a Roman Crucifixion. Imagine the body of a would-be king hanging upon a cross, the symbol of empirical power in reaction to a threat, during a season of celebration for ancient emancipation from empirical power. Surely, the people will not tolerate this affront! Surely, they will arise!

Jesus looks out from the cross, over the gathered few. He anticipates a crowd of angry bystanders, or at least the sound of distant battle. Instead, there is silence. He can hear the breeze whistling around him. Jesus realizes the profound folly of his plan. He feels the emptiness and loneliness of the cross. His entire mission has failed. No one has noticed. No one cares. His beatings and humiliation have meant nothing. The people at the gate barely notice, as their former hope dies. Even Jesus' followers have abandoned him. All is quiet. There is peace. Jesus dies.

None of it worked as planned. Damn them. Damn those people at the gate. To Hell with his disciples. Why did they place the sole responsibility for their salvation on his shoulders? How dare they? They are so weak...so afraid...so complacent in their suffering. They will not raise a finger to help themselves.

Has this all been for naught?

Maybe not.

See You Sunday!     

Church in the Wrong Place?

Shiloh Church believes that it is "Living the Word by Serving the World." Part and parcel of that bold claim is the obligation of going out into the world, perhaps even into strange territory, in order to "Live the Word." The odd circumstance that I have noticed is that the world is sometimes uncomfortable with the Church that comes into it.

Several weeks back, volunteers from Shiloh Church served beer at the outside St. Patrick's Day celebrations at Boston's Bistro and Pub. Dozens of patrons commented on the curious presence of the Church. Why would a church be part of our St. Paddy's Day celebrations? Why would a church be serving beer? To be doing so seems contrary to what many have come to understand as the Christian ethic.

While it may have been appropriate to note that St. Patrick's Day was, at it roots, a religious recognition, we have to admit that our role was not related to the Saint. We were spared that conversation. Shiloh was attempting to accomplish two things: 1. We were trying to raise funds to support our chancel renovation project. and 2. We were attempting to be a church presence to an alternative community, one that we might otherwise never serve. Shiloh raised over $1,300, and the volunteers were certainly in an unexpected place.

During the event, and afterward, I have begun to feel an unanticipated discomfort with the church's presence at Boston's and elsewhere. The discomfort does not come from the religious community. It does not come from our membership or our volunteers. The strange feeling comes from the community. It comes from the public. It comes from precisely those whom we were there to serve and meet. While no one blatantly stated the possibility, I discerned the feeling that folks who were drinking at Boston's thought that the Church was in the wrong place.

It is a strange expectation, I think, that the Church will keep to itself. It is a surprising discovery to learn that the public can be made uncomfortable in the presence of the Church.

It is similar, I think, to what I witnessed in seminary. In the life of the seminary that I attended, more than 25 years ago now, there were those who thought that the more austere their personal life-style seemed, the more they seemed in solidarity to the poor and the needy. The problem was that most of these persons came from affluent backgrounds. Their education was being paid for by family or from ready finances. They seemed to be in solidarity with the poor, but the facts of their circumstances differed widely from what was being projected.

In the alternative communities to whom Shiloh wants to be present, there is a similar disconnect. Some believe that the Church should be a holy place, and that it should stay in its holy place. While many would refuse to step foot in the Church, they are uncomfortable with a church that comes to them. They are suspicious of a congregation that would serve them beer. They are leery of a religious group that would dare be part of their secular celebrations. Some certainly hold that the Church should stay "over there," in religious and spiritual territories. To be part of their secular world is the Church being in the wrong place.

At Shiloh Church, there is no such disconnect between form and intention. This is not like the seminary, where some pretend to be in solidarity with the poor by choosing to live austere life-styles, while being fully able to live affluently. Shiloh does not intend to make the community uncomfortable by being where some feel that the Church should not be. On the contrary, Shiloh seeks to demonstrate to the community that the place of the Church is in the community. The Church certainly belongs with those whom we might serve, even where and when presence in those environs seem to make some uncomfortable.

The challenge of the Church today is to narrow the gap between what is seen as sacred and what is thought to be secular. The process is not to demand of the secular that it become more sacred, as has been the aim of the Church in recent decades. The process must be to allow the sacred to participate in the secular, to allow the service rendered by the Church to impact how we live in the secular realm. That means that the Church must get out into the world, even if it makes the world uncomfortable. The educational process goes both ways.

You can help narrow the widening gap.

See You Sunday!   

St. Paddy's Day Fundraiser

In order to raise funds for Shiloh's chancel renovation project, the fundraising team scheduled Shiloh members to serve at Boston's Bistro and Pub throughout this past weekend's St. Patrick's Day celebrations. On behalf of those who planned the event, I want to thank everyone who took part. While profits did not quite meet expectations, more than $1,300 was raised toward the renovation project.

I was on site for 15 of the 18 hours. The people who represented Shiloh Church did a fabulous job. Many had a good time, as well.

Judging from the comments that some of us heard throughout the weekend, it must be unusual for a church to serve at a bar. The clientele commented repeatedly on how pleased they were to help out a church while having fun. A few even caught onto the church motto, saying that Shiloh is "Living the Word by Serving the World.....Beer." Beer? Yes, even beer.

Can a church serve beer at a bar without judgment or criticism? Can a church be part of the fun and remain a faithful gathering of persons? Can a church alter the public image of religious organizations enough that we can make an impression on a population that we might not otherwise ever even see?

Shiloh can. Shiloh may. Shiloh did. Judging by the wealth of conversation and interaction that I witnessed, Shiloh brought church presence to an alternative community. We did not preach or judge or proselytize. We were just part of the community. We were part of the fun. Hundreds of people, some of whom have never had a positive experience with religious organizations, saw something in the Shiloh group that they may not have expected. We joined them. We did not stand apart or above. We did not look down our superior noses. We were there, with them.

I want to thanks those who underwrote the expenses of the weekend, those who gave up their time to be there, and those who planned the event. Special thanks go to Tia Smith, who coordinated the event, to Dave Boston, who bent over backward to shape the event to our benefit, and to the remarkable members of the Boston's staff, who made our efforts enjoyable.

This was the second year that Shiloh served at Boston's St. Paddy's Day celebration. Perhaps the hundreds who were there, both last year and this year, learned something about Shiloh Church. Maybe we are teaching people about the radical welcome and acceptance of progressive church organizations. Maybe we are teaching something unusual, unexpected and unfamiliar about Christ Jesus.

I have to add that there was not a single problem with the clientele. No one got too far out of hand. There were no fights, no destructive behavior, no huge arguments. People simply had fun. In my opinion, it was good for Shiloh, and for the community, for Shiloh to be a part of it all.

See You Sunday!

Rooted or Entrenched?

The poster hangs in the busiest hallway at Shiloh Church. It is from the Still Speaking Campaign of the United Church of Christ, and reads: "Our faith is 2000 years old, but our thinking is not."

This past Sunday, Jesus, in the lectionary text from John, turned over the tables of the money changers and cast the sacrificial animals out of the Temple courtyard. He did so, I think, because the marketplace that was held in the Temple courtyard was based in injustice and inequality. It resulted in societal separation and cultural bias. It favored those who had assets, property, provision and possession over those who had just enough for their survival, or even less.

Jesus did not reject the Judaism of the Temple. Jesus rejected the tendency of persons to become complacent in the face of injustice and inequality because they are fostered in religious organizations. Religious injustice and inequality result from the inability or unwillingness of religious organizations to question their own policies and practices.

There must be a relationship between the foundational, core values of a religious institution and the policies, procedures and structures that are derived from them. In what is the Church rooted? In what ways have these organizations become entrenched? "Our faith is 2000 years old, but our thinking is not." 

How many church meetings have the readers of The Shiloh Insider wherein the line between rootedness and entrenchment is blurred? In how many of those meetings has some unwitting victim of the organization's bureaucracy uttered the famous phrase, "But we have always done it this way?"

It is certainly true that congregations and religious organizations benefit from being rooted in a solid tradition. Many saints have come before us. Their ways are not necessarily sacred, however. Their practices have not brought God's kingdom on earth. Their policies did not always match their core values. Even when they sometimes did, their core values are not necessarily our core values.

The contemporary Church is being challenged by shrinking populations and diminishing dollars, by a cultural agnosticism that functions in the whole without God, and a practical rationalism that denies the practice of what seems mystical and metaphysical. The Church is increasingly irrelevant to the developing culture.

To stem the tide of shrinkage, and to reverse the trend of diminishing dollars, the Church has devised all sorts of marketing approaches and practical approaches that are meant to attract others. Some have been met with some success. Some have worked, at least to meet the sociological and psychological needs of the culture.

None of the fancy marketing approaches or practical sociological or psychological methodologies will work in the long run, however. Only one approach will, I think.

The Church today must determine its own core values. In the past sixty or so years, we have learned so much about Christ Jesus, and about the development of the early Church, that old core values no longer apply. Old practices, procedures, policies and structures no longer work. The contemporary (Progressive) Church must re-examine and determine anew a core ethic for the Church. It must reinvent itself. Once the Church articulates the core ethic(s), it can begin to shape new policies, practices, structures and procedures.

In my humble opinion, the conversations should have started a few decades ago. They could have resulted, by now, in new formulae for what the Church is to be, what it is called to do and how it does its work. Even if some conversations started then, they were thwarted by organizational and bureaucratic entrenchment. The ongoing supply of money allowed the institutions to continue to protect their traditional configurations and practices, even if they resembled the market place of the Temple in Jesus' age.

Now the money has fallen short, and religious organizations are being forced to reconsider what they do and how they do it. This might be great news for the Church of Jesus Christ. Perhaps we can use the opportunity before us to narrow the gap between the core values of our faith and the ways that we have organized ourselves and the practices that we have adopted. Maybe this is the advent of the kingdom.

Let's hope and pray.

See You Sunday!  

Crucial Conversation

On this coming Saturday, march 10, leadership from the Associations of the Ohio Conference will gather in Columbus to begin some very important conversations. These upcoming conversations come from an initiative within the Southwest Ohio Northern Kentucky Association (SONKA), of which Shiloh Church is a part. SONKA's Strategic Planning Team has been working for months to help the Association shape a thorough self-study that would, hopefully, result in reforming the ministries, structure and organization of the Association.

The work was progressing well, when, several weeks ago, Ruth Brandon, current Association Minister, announced that she would resign her position on June 30, 2012. As the Strategic Planning Team continued its work, and as it called upon Bob Molsberry, Ohio Conference Minister, for guidance, the team discovered that four of the five Ohio Associations were in nearly the same place as SONKA. Vacant or losing leadership, the Associations now find themselves struggling for dollars and vitality.

Since most of the Associations join SONKA in transition, and since Association leadership recognizes that this is a transitional period in the life of our churches, denominations and middle judicatories, this time calls for us to be in serious dialogue about the models/structures/organization of the Ohio Conference and Associations.

The conversations are not new. Structural reformation was suggested about a decade back, but was never acted upon. In that attempt, the planning group recommended that Ohio break into three regional Conferences, similar to the model used in Pennsylvania, around population and centers of church concentration.

The present conversations are likely to be multi-dimensional. Certainly, the team will consider the polity of the United Church of Christ, where the local church is the basic unit of power and authority. The conversations will have to consider the roles of Conference and Association middle judicatories, examine redundancy, potency, and the impact of those ministries on our local congregations. Of course, the conversations will necessarily extend to the national/denominational level, where we will have to consider wider church impact and the possibilities that lie within organizational change.

Is this a time for the local churches and Associations/Conferences of the United Church of Christ to boldly pursue organization along the lines of The Progressive Church Movement? What about those congregations that are not currently pursuing growth or expanded ministries? What of those congregations that are in the process of dying? What kinds of structures, initiatives, programs or approaches might serve them? Is there a different way of doing the business of the Church, one which meets the needs of our local congregations in the midst of changing culture?

I am happy to be a part of these conversations, representing SONKA and Shiloh Church. What we decide now has the potential to impact our local churches, our middle judicatories, and our denomination for a long time to come. Pray for wisdom and insight into God's will. These conversations may be the beginning of something new.

See You Sunday! 

   

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.