The Activity of Change

Before I left for the city of Chicago, my brother and I had a discussion about the limitations of consciousness. We both agreed that space and time are very apparent to us, but my brother argued that perception/consciousness could occur outside the boundaries of space-time. For him, it was possible to exist in space and percieve reality without the constraint of time. I argued (probably not well) for the impossibility of perception/consciousness without the constraint of space OR time. For me, both are fundamental to conscious existence; they are the framework for consciousness.

For me, such a realization--that we are active in creating the world we percieve due to our "framework of perception"--leads us to important theological, philosophical, and ethical projects. More specifically, when we become aware of our conscious activity in the world, it becomes evermore important to responsibly develop benevolent and meaningful belief structures which lend themselves to mutual up-building. It is easy to sit back and passively accept a "false world", one which we think asserts itself upon us. But I think we are agreeing to see the world this way; an active acceptance cloaked in passivity. The world isn't necessarily this way. The world can be different, and we can be a part of making that change.

I think this is most notable in expressions like "that's just the way it is" or "that's just the way I am." These expressions resist the activity which can lead to change. Although not all change is necessarily good, good change only results from betterment, and betterment can only be brought about by activity. The psychological implications of seeing yourself in an active world are far reaching because they require us to do, think, and say. We can no longer sit back and feel good about how things "must be." Instead we can see the world as a place that can be better; a place that can change. This is because we can be better; we can change.

"Liberal" and "Conservative"

I was speaking with a friend this week and during our conversation he informed me that a mutual acquaintance of ours had labeled me a "liberal." For those of you who do not know me personally, I strongly resist labels, especially the nomenclature of political idealogy. So, of course, I was a little disappointed to be pigeonholed so readily by someone who truly doesn't know my theological or political viewpoints. With that said, he was right.

After reflecting for a while I realized that I am a "liberal"... compared to him (at least I think). We often use these descriptive terms so absolutely to characterize ourselves and others, but I believe they tend to be more relative than we allow. For example, I was a substitute at Perryville Elementary this past school year and recieved the opportunity to play with third and fourth graders at recess. I shot basketball with them, chased many of them in fun, and went down the slides. While playing, many of the children called me "fast." I could run faster than them, and maybe faster than other people they had watched run. But--placing that ego-building compliment aside for a moment--am I fast?

As a football player, I was not fast. I wasn't slow either (although in high school I did have a coach inform me that he watched me score "the slowest touchdown" he had ever seen). I would consider myself of average speed. Now compared to some, specifically linemen, I was pretty fast. But compared to others, most notably Centre College's Adam Clark and Adam Blandford (who were exceptionally speedy), I was rather slow. So what am I? Slow? Fast? Well, I guess it all comes down to your frame of reference. Maybe the schoolkids were right: I am fast... compared to them.

The truth is terms like "conservative" and "liberal" are both very relative. They are descriptors which do not indicate the actual gradation of "conservative" or "liberal". For instance, what exactly is between a conservative and a liberal? Are these people neither conservative nor liberal? Or are they a convergence of the two, both liberal and conservative? Some may think one can't exist without falling neatly into one of the two categories. In contrast to this, I think we are all liberal, and we are all conservative. How much of each makes up our present perspective.

Whatsmore, our perspectives change over time. We might be a liberal liberal as a college student, and swing to be a liberal conservative after three kids and a mortgage (notice how "liberal" and "conservative" are both nouns and adjectives). It might not be fair to characterize anyone as a liberal or a conservative unless we are willing to acknowledge the historical deviations of that person's past and the potential changes of their future. I think it would be a good-faith gesture to recognize the descriptors "liberal" and "conservative" as being uniquely present-tense.

So, yes, I am a liberal. I am also a conservative. I am the individual who is both liberal and conservative, and if you want to know how that mixture is currently balanced, ask me. Labels are too often used for dismissals or uncritical support. I hope you do neither with me or anyone else. Instead, I hope you ask what people think, talk with people about their ideas and concerns, and work to make a better future for all of us. I don't care if you are "liberal" or "conservative." Because its the people who make this world better, not the names we give them.

Chicago!

Well, I've made it to Chicago, a city of many names which include the Windy City, Chi-town, and the Second City (just to name a few). I was welcomed by the short runway of Midway and a dreary drizzle of rain. Although the weather seemed unconcerned with my arrival, I still feel very excited to be in a city filled with new possibilities and continual challenges. I believe school will be daunting, rigorous, and rewarding; and city life will be large, loud, dangerous, and fun. Through all of this, I look forward to connecting with an academic and religious community here at the divinity school and throughout the city.

My immediate concerns are to finish unpacking, find a close banking site, figure out the mass transit system, and then think about visiting churches.

But for now, I intend to eat. Until next time, Grace and Peace.

August Letter 2007

It is difficult to come to terms with this my last letter to you. Eleven months have moved by so quickly. I want to thank you all from the bottom of my heart for your kindness, gentleness, encouragement, involvement, and support in my development and learning process as your pastor. I came with no credentials, but I leave with lasting memories, important lessons, and a true family of faith. I love you all and hope the best for you as individuals and as a community of faith. I firmly believe that God can move in tremendous and transformative ways in Perryville, Kentucky. May God's Kingdom be made real here with you.

I want to spend my last lines of ink on a provocative question that I heard posed a year and a half ago and which resurfaced in the past few weeks: “If Jesus' bones were found, would Christianity cease to to be true?” This question is only hypothetical, but it asks us to traverse troubling waters of possibility and to exercise our minds and hearts in a way unfamiliar to many of us. Would the bones of Jesus nullify the claims of Christianity?

For some, avoidance is the best defense. Outright dismissal of the question allows us to safely live in the “reality” of our Faith: Jesus Christ has risen indeed! But the question posed to us asks us to explain what such a “reality” means. Namely, what did, does, and could “resurrection” mean. The issue of Jesus' bodily resurrection has been a central tenant of Christian faith for centuries, but is this necessary? I don't want to dismiss the faith of those who believe in a bodily resurrection, rather I want to challenge that such a faith must be grounded in a bodily resurrection.

Paul had to explore the issue of bodily resurrection in his letters found in the New Testament. When asked about the type of body resurrected believers might have, he responded in a very careful way. The Greek word for flesh (sarx) was not used to describe the resurrected body. The Greek word for spirit (pneuma) was not used to describe the resurrected body. Instead Paul referred to a heavenly body (soma), which appears to be both physical and spiritual, and which appears to give continuity with this life while liberating us to the heavenly realm.

To be honest, Paul's description of the heavenly body is vaguely understandable at best. However, we can recognize that there is something distinctively different about the resurrected body. It is not identical with our flesh and bones. Yet it has a physical relation to the reality we recognize and experience.

How does this apply to Jesus? Well, much like Paul's description of the heavenly body, the description of the risen Christ is a strange combination of physical and non-physical properties. Christ walks through walls, disappears, and ascends to heaven. Yet, Christ is touchable, just ask Thomas. Christ looks real, just ask (if only we could) the traveling duo who didn't even realize they were speaking with the risen Christ. The gospel accounts of the resurrection are very comparable to Paul's writings about heavenly bodies. So, what do we make of this?

I want to suggest that the physical bones of Jesus do not have any necessary cancellation powers over our Faith. The message of Christ's resurrection is not a matter of resuscitation. We do not worship the resuscitated Jesus, but the Risen Christ! The rising of Christ into God's presence is a powerful truth; one that is not invalidated by bones or a filled tomb. Resurrection is not limited to a purely physical revival. Instead it is different. Christ can be resurrected and the bones of Jesus available for archaeological discovery.

So what, then, does “resurrection” mean? Well, it could mean many different things to many different people. For me, resurrection speaks to the triumphant message of Jesus' cause: the forces of evil, the power of domination, the threat of exploitation, and the grip of death do not bind us; they do not hold us. Suffering, malice, and destruction are powerless in the reality of God's Love and Christ's Redemption. We can have victory over evil because for us God made Jesus' death the beginning and not the end. This is a truth we can all come to embrace as Christians, no matter our doctrinal divisions or orthodox suspicions. God Resurrected Christ to a purposeful presence which might saturate our world one day. And in that day I find hope. For that day I pray.

May the Peace of God be upon you as you live out God's Love, Grace, and Mercy.

July Letter 2007

July is most typically associated with “freedom.” The upcoming celebrations which will soon resonate around our country may remind us of the historic battles, “founding fathers”, monumental institutions, and trumpeted principles of our country. In last month's newsletter I commented about my perceptions of “freedom” in our country today, and about the liberty we can embrace through our faith in Christ as the realization of God's unconditional Love. I will shy away from more talk about freedom, and instead offer my thoughts and reflections on our country's history and what that means for our future.

The discipline of “History” has a peculiar way of providing differing and even opposing interpretations for our future direction and the subsequent action such a future would entail. We often look to our foundations and invoke the authoritative voices of our “fathers” as a way to navigate the turbulent waters of the current times: “What would G.W. (that's George Washington for the more affectionate) do?” What would he do? Unfortunately we don't have “G.W.” around to ask. But I wonder if it would matter? Is it best to cling to the “old ways” of the past? Is it better to abandon the past and look for a “new path” into our future? My answer to these last two questions is no and no, and yes and yes.

“The ways of the past” and the “new paths” of our current times are equally important informants for our collective future. Both must be considered, thought about, reflected on, and in conversation in order to successfully stand the test of time. Without “new ideas” and daring risks our country would not be here today. But it is also true that our country has survived by developing an identity grounded on lasting principles and traditions. We celebrate the fourth of July because we celebrate the America of the past, the America of the present, and our hope for the America of the future. In this we can celebrate all that being “American” has come to mean.

I hope to suggest that the future has never been identical to the past, and that as a result the future is always new. However, I also want to suggest that the future never leaves the past behind. Rather the future lives with the past whispering to it as it forges ahead, gently offering its advice, lessons, and tools for hopeful success. Let us not forget the voices of the past, and let us not shy from the new adventure of the future.

We cannot find ourselves living in the two extremes of past and future and sacrifice the integral connectivity between the two. The past is not necessarily better than the future. Societies do not inherently get worse as time moves on. But it is also true that societies do not inherently get better as time moves on. The future is not necessarily better than the past. What makes societies good, bad, or otherwise is the very path they trod as time goes on. I believe that our perspective and attitude regarding history can lend itself to interpret America's place in history in a prideful, arrogant way.

I fear that America suffers from an “Arrival Complex”: stopping in our path to admire where we are and forgetting to continue. This is the condition that distorts America into an “end” in itself. America is “it.” We, as Americans, have what we want and believe everyone else wants what we have. There is no need for improving ourselves because we are the standard, the measure of accomplishment. We are “developed”, “industrialized”, and “1st World.” We stand in the path to welcome others to us instead of moving onward together, sharing the ruggedness of the way.
Unfortunately this complex prevents us from fully realizing our own potential. We cannot be so bogged down with our past that we forget it was, and still is, taking us some place. It is toward that end that we—America—are a means. We must turn our thoughts toward the future, remembering from whence we came, and seek to arrive.

Imagine the greatest architect in the world pausing to admire her work and checking the blueprint to complete the task. Adjustments might need to be made. Corrections might have to be worked in. All of this is helpful and good. But while pausing, this carpenter does herself a disservice by scoffing at her assistants, contractors, and team, and confusing her greatness with the project itself. Her greatness will help create a masterpiece, but the project transcends her contribution.

We too can pause to see where we've come, what we're doing, but we cannot forget that we have somewhere to go. “Arriving” requires the arduous task of continual improvement through humble self-reflection and assessment. In this way we can move along the path. Yet just as tomorrow is never today, so too we have never arrived; instead we are always arriving.

May the path of our country, our community, and our church be a path of hope, love, and peace. May we remember the principles of our founding, the struggles of our history, and the hope for our future. America is not a beacon of light, but a bearer of light chasing a beacon. May we not forget that America has not arrived, but is always arriving.

June Letter 2007

The summer months are around the corner and we can already feel the warmth building each and every day. For students, the “summer” has already begun, and with it comes the incredible freedom and release from schedules once filled with school obligations, homework, and extra-curricular activities. It's amazing that in a country so “free,” we often feel imprisoned by our daily duties; our everyday activities. In fact, it might be that we really aren't as “free” as we think. Many are trapped by their occupations, emotions, families, or school. The chains of captivity keep us bound to our jobs, satisfying our families, securing our futures, or maintaining happy feelings.

In a country built on freedom, where is it that we are truly free? After all, we aren't free to purchase a ticket and just walk onto a plane. Instead we have security checks and even invasive searches. We aren't free to do whatever we want. We have laws and rules which govern how we are to act, preventing certain behaviors from becoming the norm (murder, rape, assault, etc.). We are not free to eat or drink whatever we want, whenever we want. There are laws and regulations which are designed to prevent the use of illicit drugs, underage alcohol consumption, and smoking in certain places. I have realized over the years that although we enjoy certain liberties, none of us are guaranteed total freedom. There is always something which forces itself upon us from the outside, keeping us “contained.”

Now we may recognize that many of these external forces (laws, for example) are good things. They help us to live together peaceably. However, there are external forces that are not always good. The way our “free” country operates makes it a “must” to work and prepare financially for retirement. That “must” can imprison people to the slavery of a job; to the fear of financial insecurity. The way our “free” country embraces education makes many students feel bound and tied to getting the best grades, no matter the cost. All of this creates prisoners bound by external forces.

The good news is that much of this is self-inflicted, meaning we have a means of escape. It does not have to be the case that we are bound to our job, our school, our families, or our desire for pure, unadulterated happiness. Instead, we can throw off the chains that bind us, and realize that life is about more than these things. Ultimately what imprisons us is a sense of necessity in having financial security, an enjoyable job, a perfect family, or the absence of turmoil. The truth is insecurity is a part of life, many tasks in life are not fun, even the best families fight, and challenges in life are inevitable.

Freedom is found not in achieving our pursuits, but in living regardless of whether or not we achieve them. The goals and objectives we have in our lives are not bad in themselves. But when they imprison us by causing us to believe that life is only about these things, then we risk our freedom and peace of mind and subject ourselves to slavery. True freedom is realizing that we are not bound to anything; that life is not about achieving anything; life is simply about living.

We as Christians can see this truth operate in our spiritual lives as we understand the slavery of sin and the freedom of Christ. Sin is slavery; it is the perpetual mindset that this life is about something else besides being a Child of God; an infinitely valuable person. Our faith in Christ focuses our attention on our worth and value as the recipient of God's unconditional Love; a Love that is not dependent on our achievements or life-goals. Thus, truly embracing this Love rids us of the chains and slavery brought on by thinking we “must” be financially secure, emotionally satisfied, academically impressive, or socially acceptable.

This summer, as we watch children run “freely” through the streets, may we remember that life is not about our jobs, our families, our grades, or how good we feel. Life is about living. Life is about living as a Child of God, as an infinitely valuable person who God has chosen to give God's Love. In that we are free. In that we find peace. And in that, we can find happiness.

May Letter 2007

Evangelism is an important phenomena in the history of our Faith. Paul's evangelistic efforts were responsible for the spread of the early “Jesus movement” in community after community. In more recent times, It was evangelism that led to the Great Awakening(s) in our Nation's infancy, and to the spread of Christianity westward into the frontier. In fact, it was the evangelistic spirit that led to Barton W. Stone's “camp meeting” at Cane Ridge which helped establish the Restoration movement, and, eventually, the Christian Church (Disciples of Christ). The Restoration movement, a partnership between Thomas Campbell, Alexander Campbell, Barton W. Stone, and Walter Scott, flourished thanks to the hard work and immense sacrifice of traveling preachers. These preachers disseminated a message of unity and called for a return to the Christianity of the original church.

Without the evangelistic spirit or awareness that Paul and the early Disciples possessed, our church would not be as it is today. However, like the development of new theologies and ministries, evangelism has changed shape and is practiced in differing ways. Some of these ways are more helpful than others. Some are more acceptable to certain people types, while other Christian groups shy away from evangelism altogether.

Over the last few years, I have reflected on Evangelism consistently. I have seen the abuses and misconceptions surrounding Evangelism that have led to internal and external strife in the Christian world. My hope is to offer my voice to you and to the Christian community.

We need a new Evangelism; one that speaks to our world. I am persuaded that Evangelism should be centered around Jesus' teachings and ministry. I believe that Evangelism should be built around the idea of table fellowship, which Jesus espoused. It is here, in the image of a communal meal, that we can truly make evangelism a productive and worthwhile endeavor for our church, and our Faith. When we sit down to eat together, we share something in common despite our many differences. Similarly, Christian community must be a place for diverse perspectives to come together and share in the work and message of Christ. Evangelism must fundamentally be an invitation into that community, the extension of fellowship to a person or peoples that desire such inclusion.

Unfortunately, this is not the form Evangelism has always taken in our world.

In many churches and for many people, Evangelism has been about committing people to special beliefs and creeds. However, I believe Evangelism is not about talking to people, but about conversing with people. Evangelism should not make everyone think the same way or believe the same things. Evangelism must be centered on invitational community. A community that shares in the work of Christ despite our diverse backgrounds, cultural locations, social perspectives, and political ideologies. The invitation must be open and should be unconditional.

Ultimately, people in our world do not need to hear why “we” are “right” and “they” are “wrong.” People in our world do not need to be told how to think, what to say, or that their particular culture is invalid. Instead, people need to be given an invitation; an invitation to commune and fellowship with their neighbors of good conscience and loving intent. When people are not treated as people, but rather as objects of conversion, Christianity loses its sensitivity, compassion, and missional message. Christianity is about God's Love for God's people; it's about community in spite of diversity, and up-building God's Kingdom. May that invitation, extended to us, be reciprocated to the people of the world.

March Letter 2007

Spring is arriving and we will soon rediscover the brilliant, green, life-filled world around us. Lawns will need mowed, bushes pruned, flowers gardened, and much more in terms of “yard work.” The abundance of green and the liveliness that accompanies the color is well captured in the energetic celebrations of St. Patrick’s Day the world over. Many will wear green lest they be pinched, many will eat Irish food, and many will drink Irish drink. No matter how you choose to celebrate St. Patrick’s Day (or if you choose to do so), pause to consider an interesting tale that grows from the man behind the day.

St. Patrick, born of the name Maewyn, took up a mission to Ireland to establish monasteries, schools, and make converts to the Catholic faith. Very successful at all three, St. Patrick retired after thirty years of service to the Church and to Ireland. His death on March 17th, 461 CE has been commemorated as St. Patrick’s Day ever since.

Many stories circulate about his mission work. There are stories claiming that St. Patrick raised people from the dead. Other stories claim he drove out all the snakes from Ireland (keep in mind snakes were never native). Although these are unsubstantiated tales, there is one that might speak to us today. It is said that the shamrock (three-leaf clover) is so closely related to the celebrations of St. Patrick’s Day because St. Patrick himself used it as a sort of sermon illustration. To better conceptualize the idea of the Trinity, St. Patrick held up a shamrock to demonstrate the connectedness of three separate persons in the one God-head.

As we reflect on our thoughts of God this month, may we recognize the many different ways we can come to see God. Some see God in a shamrock, others in a mountain, still others in a river. All of these natural symbols have their own way of expressing the beautiful depth and complexity of our God: a God of individuality and a God of community; a God of Majesty and Awe; a God of ever-flowing life. May the green color of St. Patrick’s Day and the shamrock itself point us toward the abundant life that flows from God. May we revel in that God-given life and use it for the Glory of the Kingdom of God.

February Letter 2007

February is already here, can you believe it? Just days ago we were ushering in 2007 and looking toward a bright future of endless possibility and potential. Now we have put the month of January behind us; a peculiar and warm winter month which surprised us day in and day out. It was 52 degrees one day and icy the next. All the peculiarities of the weather were compounded in my own life by the random misfortunes of health and wealth. In one week I managed to replace my battery, alternator, and timing belt (a substantial financial “investment”); and also punctured my lip with my very own tooth (not on purpose of course).

All of these strange events prompted a rather interesting process of reflection. My thoughts took me to the power and hope of the cross, but I found it quite difficult to put the events of my life in terms of sin and grace. Keep in mind that I have not lived a sinless month, free of failure and moral misjudgments, but I looked to find a way for Christ and the Cross to be meaningful where personal responsibility was not to blame. How could Christ and the Cross be meaningful, hope-full, and redeeming in events over which I had no control?

I remembered a book that I read by an author from Yale Divinity School called “Imagining Redemption.” In this book, the author, Dr. Kelsey, examined an example of redemption in terms of evil, rather than sin. So many times we think of Christ, the Cross, and God as instruments of personal salvation which free us from moral failures or poor ethical choices. We formulate Christ in terms of sin, and sin alone. Unfortunately that leaves half (or more) of the world's problems without a solution. What about all the things that happen to us over which we have no control?

Unlike Pat Robertson, who infamously charged Ariel Sharone's political actions as the reason for his heart attack, I do not find personal sin to be the operating force behind uncontrollable circumstance. Rather, there is just bad stuff that happens. There is the helplessness of the human race in a world that is riddled with evil. This takes the form of natural disasters, abuse, disease, illness, injury, social conditions, etc. These are victims who share no responsibility in the circumstances that are forced upon them. So how does Christ and the Cross prove to be meaningful in these situations?

Well, we have many times heard that Christ redeems us from our personal sin; our human fallibility before the Holy God. But many times we do not realize that Christ also redeems us from the evil that befalls us. Yes, Christ also makes those situations and circumstances uniquely hope-full. Dr. Kelsey pointed out that Christ provides each and every one of us with an identity. Paul said in 2nd Corinthians that we are each a new creation, a new human subject in relation to Christ (v. 17). As Christians, every evil circumstance which comes our way loses its power over us. Those circumstances cannot control who it is that we are as Christians. Instead, Christ gives us the power over these circumstances. Through Christ we have the power and hope to transform these circumstances by liberating ourselves from its grip. Evil circumstances do not define us. Evil circumstances do not control us. We are not victims of abuse, victims of disaster, or victims poverty. We are not confined by these past misfortunes. No, we have the freedom of our future in Christ. We have the infinite accessibility of a hopeful future thanks to the infinite Love found on the Cross.

So as I recalled my own situation: a fat, wounded lip, and an empty wallet; I realized that these circumstances are not what define me as “Michael Swartzentruber.” Rather, Christ offers me the identity of a Righteous God, the power of a purpose centered on God's Kingdom, and the hope of liberation from my past. I am not Michael, the fat lip substitute. No, I am Michael, Christian, Disciple of Christ.

I think this is a powerful way to see Jesus. In Luke 4 we read that Jesus unrolled the scroll of Isaiah and read: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives, and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor” (v. 18-19). Jesus ministered to those who found themselves helplessly captive to the forces of evil in society, to the evil of illness, and to the evil of poverty. Christ still ministers to us today, freeing us from the evil which befalls us.

Through the message of Jesus and the power of the Cross we have the infinite potential to form our futures as followers of the Christ. We are not defined by the evil that has come, is come, or will come. No, we are grounded in the God who was, and is, and will be. This is a beautiful message of redemption, one that magnifies and intensifies the reconciliation of our personal sin. What a Glorious God, what a Wonderful Redeemer.

January Letter 2007

The Christmas Season came and went. I hope and pray that the excitement, festivities, and celebration did not leave you stressed, disappointed, or exhausted. But it may have. Traveling, family interaction, planning, and preparation are time-consuming and energy-depleting endeavors. As the New Year sneaks up on us, my prayer is that whatever our circumstance, we find renewal and hope in the opportunities and potential that lie before us in the days ahead.

We prepare now to usher in the coming year. Many of you will celebrate the New Year with friends and family, while others will choose a more solitary approach. Regardless of how we decide to spend our time at the brink of the New Year, let us remember the comforting Hope that the it brings. This coming year is an opportunity to re-commit ourselves to the up-building of God's Kingdom; to the Divine work of the Most High God. It seems certain that we will find ourselves in situations testing our commitment to God's Kingdom. This might occur on a personal level, as we individually battle the difficulties and obstacles of maintaining a dedication to a Kingdom that requires sacrifice and selflessness. It might occur on a more communal level, as we struggle collectively to expand God's Kingdom. For there is much sacrifice and selflessness that accompanies a community: compromise, compassion, willingness to change and adapt.

It seems evident to me that a staunch opposition to change comes at the expense of other's emotions, spiritual health, and communal sanctity. If the church is dedicated to up-building God's Kingdom, then it requires we situate ourselves in a spirit of community. The spirit of community is inclusion: the effort to bring in those who otherwise do not belong. Inclusion has two sides. First, it seeks out those who have yet to belong. Second, inclusion seeks out those who already belong. Both of these factors must be present in order to build-up God's Kingdom.

How then, do we strive after both of these aspects of inclusive community? Well, quite simply, we elevate the sanctity of the community above our own desires and selfish aspirations. Good intentions can become soaked in selfish ambition when the result is excluding members of God's Kingdom. The only way to prevent selfish individuals—which we all are—from dominating a community is to hold fast to humility. We must humble ourselves before the community at large, God's Kingdom, so that we might serve as Christ called us. This means that “change” might occur, if it is in the interest of the community at large. In fact, Christ demands that change should occur, for this is at the heart of spiritual transformation. Those transformed by the Grace found in Christ should not be opponents of change, but should see the power and importance that change brings; for our own change in Christ brought us Hope.

Ultimately we must recognize that change should be guided by compromise and compassion, a submission to God's greater desire for a completed Kingdom. How we want things and how we have always done things do not make them the best now as we strive to continue the up-building of God's Kingdom. If change never occurred then we would not find ourselves living the very lives we enjoy. Change is not only inevitable, but necessary to growth, development, and God's Kingdom. Thus, we must be both accepting of change, but also cognizant of how we change. We change in the spirit of community, inclusively aware of those inside and outside our community. We change with humility, so as to keep our selfish ambitions in check. We change in Hope; in the hope that God's Kingdom will be made complete through our efforts, sacrifices, and servitude. As the New Year comes upon us, may we re-commit ourselves to God's Kingdom by embracing change, humility, and a spirit of community. For we have Hope that in this coming year, God's Kingdom might expand and move ever closer to completion.

December Letter 2006

The Christmas Season is upon us! It seems the years move past us with increasing haste, and here we are again at yet another joy-filled holiday. As I was reflecting these past few weeks, my mind was drawn toward the beauty of the Advent season. Yes, I was drawn to the Advent season, in part because it highlights a forgotten aspect of our Christmas holiday. But also because the meanings surrounding much of the Advent tradition was, and in some ways still is, a mystery to me.

As a child growing up in the church, I always knew what Christmas was “all about.” I knew that Santa was a wonderful compliment to the Christmas season, but that Jesus' birth was the central component. I recognized that Christmas was distinctly meaningful to me as a Christian because it commemorated the past arrival of Jesus. However, the only future arrival that I looked towards was that of the particular holiday: the Christmas event. I spent very little time, if any, recognizing that the very Christmas holiday I yearned for actually reminds us of a more splendid arrival. An arrival that is not limited to the past, but that is joyously longed for in our future. It is the arrival of God's Kingdom.

It seems so easy to narrowly focus our attention on the Christmas event, and leave behind the power and meaning of the Christ-event. In fact, this is directly a result of our commercialization of the Christmas season and our own forgetfulness of the past. But none of us go unscathed in the battle of remembrance; we all forget the Christ-event meaning of Christmas. Sure, we may not forget that Christmas reminds us of Jesus' birth, and we may aptly remember the stories of the wise-men, angels, and shepherds. But that is all part of the Christmas event, a commemoration of Jesus. What the Christ-event points toward is the eternal in-breaking love of God through Christ which established the beginning of a new Kingdom; a Kingdom yet completed. Thus, the arrival we truly celebrate is not as much the past reality of God's love in Christ, but the future realization of that love in our world.

The Christmas holiday means the future realization of that once established Kingdom of God in the birth, death, and resurrection of Jesus the Christ. So although we commemorate Jesus' birth, we also celebrate the coming Kingdom. The Christmas holiday has been turned into an event focused squarely on the past and has lost all touch with the powerful message for our future. But the future Kingdom is the very focus of the Advent spirit. It captures that lost component of our Christmas holiday. Advent embraces the fullness of the Christ-event during the Christmas season; the past, present, and future.

Advent originally was a time of fasting. Its intent was to use hunger to constantly remind the Christian that the meaning of Christ resides in the future realization of a past event, carried with us in each moment of the present. Advent has evolved many new meanings while losing certain rituals. But the season still embraces the idea of “Arrival.” The past arrival of Jesus and the future arrival of the Kingdom. Both these arrivals are so intimately related that we fail to fully understand the “true” meaning of Christmas when we leave one of these arrivals out of our thoughts and reflection.

As you celebrate this Christmas, remember the beauty, power, and depth of the entire Christ-event. Do not fall prey to the Christmas event and only await the gifts, family, and feasting while “faithfully” commemorating Jesus' birth. Do not remember just the past. Remember the future. Do not forget the coming Kingdom and the focus of the Advent season. For this is our hope, this is our Arrival!

November Letter 2006

As the cold weather that accompanies the end of fall directs our attention toward the wintry months ahead, I thought it would be appropriate to highlight the importance of a “warm” church. Perryville Christian Church, along with many churches in the state and nation, is continually threatened with the icy attack of stagnation and complacency. Many of you are aware that ice comes from water. As the winter months drawer near, this is evident all around us. Water attended by the cold yields ice. But what is it about the cold that makes ice? Well, temperature is determined by the speed of molecules. As those molecules slow, they becomes “colder.” Thus, when water molecules are slowed by cooler external circumstances, ice forms. What we notice is this: slowing down leads to ice.

If ice is the direct result of slowing down, then boiling water must be the exact opposite. The excited molecules bouncing around incessantly create “warmth.” So then, we notice something very important: If we hope to be a “warm” and welcoming church, we must have activity. The more we slow down, the more our atmosphere becomes cold, icy, and ultimately unwelcoming. The “aura” of our church is determined by the level of excitement we find in our members. The more our “excited” members “bounce” around incessantly, the warmer and more welcoming we will not only appear, but be. We must, then, be a church filled with “excited” members who are actively seeking out a place within our Faith community. It is one thing to attend church, it is yet another to be a contributor. Be a contributor. Make this your Winter's goal.

As you begin your preparation for the seasonal activities of work and home, do not forget the importance of contributing to the church. Do not let the iciness of complacent stagnation destroy the vibrant “warmth” that our church is striving to possess. May our church be alive like our God is alive. May we be active in this community of Faith as God is active in the greater world of Faith. May our warmth find its source in the Most High God.