Liturgical Nerds

Moving...

2009-11-18T23:24:00.003-06:00

Well, after a great run here at Blogger, Liturgical Nerds is moving to Wordpress!

Please find us at our new address http://liturgicalnerds.net
and update your links, RSS feeds, etc. accordingly.

You can still follow us at http://twitter.com/liturgicalnerds
of course.

Our official relaunch begins with Advent on November 29th, 2009--see you there!

Sex, Ordination, and Covenants

2009-08-27T10:44:00.002-05:00

Over at The Huffington Post, regular columnist Rev. Debra Haffner is writing about the commitment to celibacy and chastity for ordained clergypersons. I encourage you to read the entire article. The most interesting statement is where Rev. Haffner asserts that

it does not make sense to ask [ordained, single clergy] to give up adult sexual lives outside of the congregation.

Once again, I'd like to make the distinction between being a grownup and being an adult. Adult means that you are old enough to do whatever you want; being grownup means you have the wisdom and self-discipline to exercise that ability appropriately. As Paul says,

‘All things are lawful for me’, but not all things are beneficial. ‘All things are lawful for me’, but I will not be dominated by anything. (1 Cor 6:12, NRSV)

But there's more to it than that. I'd like to quote extensively a passage from Rowan Williams' Where God Happens (reviewed by Josh here), because I feel like it addressses this more substantially than I could.

A church that is simply recognizing different preferences is stuck at the level of individualism; the real work has not yet been done, the work that is the discovery of God's call beyond the simplistic "listening to the heart" that we all too readily settle for. This is a work that takes protracted, committed time, which is why the church is so much involved in blessing lifelong commitments--marriage, ordination, monastic life--not as a way of saying that everyone has to be involved in one or more of these but to remind all baptized believers that, because of their baptism, they are bound to the patient, long-term discovery of what grace will do to them. And it is a work that requires the kind of vulnerability to each other that can only come with the building up of trust over time, and the kind of silence that brings our fantasy identities to judgment. (p 67)

I understand the rub. But you can't separate your sexuality from your spirituality; you can't take one covenant seriously and neglect the formation of another.

Experiencing Jesus

2009-08-23T10:50:00.002-05:00

The experience of Jesus in Christian worship and discipleship is not primarily 'spiritual'--whatever that means--but sensory, corporeal, bodily, tangible, enfleshed, incarnate, and immediate.

An overemphasis on so-called spiritual or heavenly aspects eviscerates the power and import of faith. It turns us inward and enforces purity of life or experience as condition for grace. It also demarcates what is of God and what is not in a way that belies the Biblical witness. Rob Bell famously says, "Everything is spiritual." The material things of life are used by God throughout the Old Testament, Jesus in the New, and the Spirit in history to convey grace and life.

To treat God--Father, Son, or Holy Spirit--as that which can only be apprehended internally denies the importance and validity of Incarnation and Crucifixion, as well as the goodness of the Creation. As Pierre Teilhard de Chardin writes, "By virtue of the Creation and, still more, of the Incarnation, nothing here below is profane for those who know how to see." May the sacredness of all things created, redeemed, and sanctified by God lead us further into the grace of Jesus.

Commissioned Elders Presiding at Communion

2009-07-29T13:09:00.005-05:00

On the Commissioned Elder and Provisional Member of the Annual Conference and the Sacrament of Holy Communion in The United Methodist Church

Concern for Sacramental Integrity

A number of incidents while I served three years as a probationary member of the United Methodist clergy covenant as well as since I have been ordained have provoked this response. As I served in campus ministry, I was asked many times to guest preach in local congregations, and on some of those occasions, I was asked to lead the congregation in celebrating the Sacrament of Holy Communion. On each of those occasions, I declined to do so because of my own personal regard for the integrity of the celebration, and to comply with the Discipline of our Church. And yet, that should not have had to be a personal decision. It should be reinforced by clergy colleagues and certainly by superintendents. Unfortunately, my story is not unique: I continue to hear similar stories which deeply disturb me. Many clergy seem unaware of current authorized practice. At the risk of taking something on which is far above my pay scale, let us review...

Disciplinary Provisions

This issue is one which has plagued Methodism from its early days. The official teaching document adopted by the 2004 General Conference, This Holy Mystery, reminds us that:

"[John] Wesley was convinced that there could be no sacramental ministry without ordination as elder. This conviction ultimately determined his decision to perform ‘extraordinary’ ordinations himself...Under the terms of the Book of Discipline, several groups of people are authorized to preside at Eucharist in the charges to which they are appointed.... "
(This Holy Mystery: A United Methodist Understanding of Holy Communion, as recorded in The Book of Resolutions of The United Methodist Church, 2008, Resolution #8014, p. 991.)

Among these groups of people will be found the commissioned elder/provisional member, as illustrated by the current Discipline:

"A provisional member preparing for ordination as an elder shall be licensed for pastoral ministry (¶ 315). "
(The Book of Discipline of The United Methodist Church—2008, ¶ 326.2.)

"Provisional elders...may be licensed by the bishop to perform all the duties of the pastor (¶ 340), including the sacraments of baptism and Holy Communion...within and while appointed to a particular charge or extension ministry. For the purposes of these paragraphs the charge or extension ministry will be defined as ‘people within or related to the community or ministry setting being served.’ "
(The Book of Discipline of The United Methodist Church—2008, ¶ 316.1.)

Theology of Commissioning and Ordination

These two paragraphs indicate the source of authority in a local church that is given to commissioned clergy and provisional elders: it stems from their license for pastoral ministry. Though their identity as clergy stems from the act of commissioning, they function as a licensed local pastor. This dichotomy will not be unified and cemented as a life-long part of their identity until ordination. Ordination is the act of the Spirit which gifts individuals for apostolic ministry; it also confers the authorization and blessing of the Church for a gospel ministry unbound by time or location.

However, licensing in the United Methodist tradition, whether in the transitional state of provisional membership & commissioning or for the long-term as a local pastor, is a recognition that the Spirit is still unfolding the gifts of ministry in an individual. Moreover, licensing for pastoral ministry only recognizes a local and temporary (rather than universal or “catholic,” and life-long) call.

The Limits of Sacramental Responsibility

I cannot find anywhere--neither in the paragraphs relating to the ministry of local pastors & provisional elders nor in the paragraphs relating to the responsibilities of bishops & district superintendents--a place where the current Discipline provides for the administration of the sacraments by those not ordained as an Elder anywhere other than in their appointment. Moreover, regardless of what may have been past practice, the current Discipline does not delegate authority on this matter to a person or group: no bishop, district superintendent, cabinet member, senior pastor, Board of Ordained Ministry, nor District Committee on Ministry may make such an authorization.

In the event that there might be a neglect of the Sacramental life of a congregation or assembly, This Holy Mystery suggests suitable alternatives: celebration by a bishop, district superintendent, elder serving in extension ministries, or retired elder. (cf. This Holy Mystery: A United Methodist Understanding of Holy Communion, as recorded in The Book of Resolutions of The United Methodist Church, 2008, Resolution #8014, p. 992; cf. Discipline ¶ 340.2.b & ¶ 344.3.a.) A desire to further the mission of the church would still have to follow the Disciplinary procedure to begin a new church community; we should treat the celebration of Holy Communion with at least equal regard, even when we desire to "spread scriptural holiness across the land."

There are other reasons—theological, ecclesiological, missional, and practical—why I believe that this continued occurrence is wrong. There may also be reasons to review our current practice and re-open the debate on our orders of ministry and theology of the Eucharist. But I submit that--whether it is in departing from the tradition of the entire Church (without sufficient cause), violating the unity of the Body of Christ by engaging in practices unrecognizable by our ecumenical brothers and sisters, neglecting to be aware of the current requirements in United Methodism, or deliberately refusing to submit to the Discipline--the rogue practice of asking or allowing provisional elders or local pastors to celebrate the Sacraments outside of their appointment is un-collegial, disobedient, and a failure of the Church.

Liturgical Banners

2009-07-03T00:16:00.005-05:00

So, over at Liturgy, Rev. Bosco Peters had put up a set of liturgical season banners for websites, blogs, etc. I thought it was a great idea, and so I decided to give it a go. Here's my first efforts...there will be more to come. Comment below if you have a particular feast/season I don't have that you'd like to see.

Please note that these are all my own personal images, taken from the year I spent in Britain. If you'd like to use these on your not-for-profit blog or website, feel free; just please give credit: "Liturgical banners (c) Joshua W. Hale, 2009. Used by permission." Email me if you are interested in using them on any for-profit/monetized site or purpose.

And here they are:

LN on Twitter

2009-06-02T22:56:00.003-05:00

Well, we weren't here before Oprah, but Liturgical Nerds is officially on Twitter now, as are our individual accounts. Please follow us at

http://twitter.com/LiturgicalNerds
http://twitter.com/expatminister
http://twitter.com/spiritstirrer

See you in 140 characters!

40 Days of Prayer

2009-05-05T06:00:00.000-05:00

If you haven't yet received an invitation to be a part of the 40 Days of Prayer, then I invite you to learn more about it at

http://www.umcyoungclergy.com/prayer

You can also read Josh's thoughts on why this is important and how he got involved at

http://expatriateminister.blogspot.com

NASA's been reading Isaiah

2009-04-08T10:30:00.003-05:00

So, this interesting post popped up on the blog NASA keeps for its newest human spaceflight project, and it makes for an interesting juxtaposition this Holy Week.

http://wiki.nasa.gov/cm/blog/Ares%20I-X/posts/post_1233084510016.html

There's a lot of good stuff being generated on NASA's blogs, including my dad's own blog, if I can brag a bit. Read it at:

http://wiki.nasa.gov/cm/blog/waynehalesblog

What Josh is reading

2009-02-17T16:57:00.001-06:00

The stack of things on my nightstand is growing taller. I thought I'd
share what's there and why I'm reading it.

The Mystical Way of Evangelism
Elaine Heath
Picked this up at Refresh 08, and heard Elaine speak there as well.
It's excellent about kenotic faith as the center of evangelism.
Refreshing and invigorating. I want to know how to put it into
practice at the campus ministry & church.

Good Omens
Terry Pratchett/Neil Gaiman
Just finished this quirky, hilarious novel about the end of days. Best
parts: four horsemen and the friendship between the angel and the demon.

Extension Ministers
Russ Richey
Reading this before strategic planning at campus ministry. Richey
wants to put extension ministry back at the heart of the Methodist
Connection. History + theology. So far a bit dry, but good information.

Why Go To Church?
Timothy Radcliffe
The Archbishop of Canterbury's Lent book this year. Radcliffe looks at
the service of word+table (RC Eucharist, actually) as it leads us thru
faith, hope, and love. Looking forward to the read this year.

After these, I'll be working on The Challenge of Jesus (N T Wright)
and Small Gods (Terry Pratchett).

Happy reading!!

Curses, Lies, and Violence

2009-02-02T09:56:00.003-06:00

Morning Prayer thew Psalm 10 across my path this morning:

The wicked boast
about their desires;
greedy for profit,
they curse the Lord.
They say with contempt,
"God does not care!
There is no God!"
They know their way to success;
your ways are beyond them.

They mock who-ever resists them.
They claim to be invincible,
beyond the reach of misfortune.
Their mouths breed
curses, lies, and violence;
trouble and deceit
hide under their tongues. (ICEL)

Was this written just this past fall, when financial institutions were crumbling and crushing employees, families, organizations as they fell? It seems like it. A damning indictment of human nature if I ever read one.

And the fundamental problem is something inherent in all of us: our greed, our contempt, our lack of consideration of others...which goes unchecked by any moral compass or sense of ethics that has God as its foundation. "There is no God! God doesn't care!" I don't know if these words were spoken in boardrooms or hearing rooms or offices...but they might as well have been for all the now-exposed practices that left no room for compassion or rectitude.

Any true, living connection with God, deeply rooted in Christian tradition (or for that matter Muslim or Jewish, etc.), would have opposed the self-interest and objectification which was exemplified by the financial collapse...and opposes the rooting of self-worth in monetary or fiduciary terms.

The rest of the Psalm condemns the violent and wicked...so there might be fodder here for a discussion of the vicissitudes of war, the annihilatory ethic of terrorism, and more. But for today, I hope you are struck--as I was--by the cry out to God for deliverance from the human-wrought terror of abandonment and the sense of being preyed-upon for profit and wealth.

In this day, Holy God, comfort us in trust that we are not alone in our struggle,
but that even in our groaning we live in hope by the Spirit. Amen.
(The Daily Office, Vol. 1, p. 297)

New Wine in New Wineskins

2008-10-08T13:47:00.002-05:00

I've been thinking about Liturgy. It is the work of the people, God's people, in a particular place and a particular time. Liturgy connects us with each other and with the church throughout the ages. The work of liturgy has a particular shape, one that has been worked out for two millenia. This shape is what we call the "ordo" of Christian worship.

In the gospel of Matthew 9:14-17 the disciples of John have an argument with Jesus. How come his disciples did not fast like the pharisees did? Jesus answer is that although fasting is important the time was not appropriate for it. In other words context does matter not merely a practice.

I've been thinking about the Liturgy in my context and in the context of other churches. I am reminded that for close to a thousand years different regions of the Christian church had different liturgies and different lectionaries. It was only when Rome was trying to centralize their authority that the movement began for both universal texts and universal practice. It is true that the written liturgies followed a similar pattern - the ordo was the same. But the way that is was lived out was different in each community, different in ways that reflected their context (mozarabic in Spain, Gallican in what would become France, etc.).

In United Methodism we have the opportunity to have common prayer that reflects both our catholicity and our locality. Our rubrics are flexible and our ritual text rich theologically and poetically. Yet we still seem to be stuck in three camps: those who ignore the ritual of our church all together, those who use the ritual stiffly and coldly, and those who use what they can find when convenient.

The ones that do not use the ritual claim that using it is archaic and will not attract or form people in the way of Jesus. Many want to have freedom to worship in ways that are not bound to the ways of the past. "New wine in new wineskins" they say.

Those that use the ritual coldly claim that it is the doing of it that matters and that people need to stop worrying about themselves and focus on God. If they did that then they will realize what a big favor the ritual is doing to them.

Then there are the ones who want to be "liturgical" and "creative." They seem to pick and use whatever seems most convenient, exciting, different. Sometimes there is little connection between one aspect of worship and another. At other times there is so much newness that one becomes confused and distracted.

I want us to have a fourth way. A way that takes seriously the needs of our community. I want us to worship in ways that are formative and that reflect both our catholicity and our locality. Ways that represent the best of the past and the best of today. Ways of preaching, praying, singing, and silence that connect with current generations. Ways of worship that are both doxological and evangelistic.

I want new wines in new wineskins but I still want wine and I still want to hold that wine in wineskins. Am I making any sense?

Peace, Juan+

Who knows?

2008-07-31T12:23:00.003-05:00

A fascinating reflection on Frederick Buechner's life and work. I love the description of the sermon which he heard at Madison Avenue. And I concur with Tom Long about one of his favorite quotes, it's one of the first I ever heard about preaching (from Telling the Truth, which I highly recommend).

Minister sees divine in everyday struggles (from the Boston Globe)

Entering Ministry

2008-07-21T23:04:00.004-05:00

Pastors sometime make it hard to understand why anyone would want to enter ministry. For instance, there's the habitual b...complaining that many of my colleagues engage in (and even I do from time to time). Which, let's be honest, is not surprising--there's many frustrating, even maddening things about church people. I understand God in the Old Testament and Jesus in the New much better now that I'm a pastor myself, what with all the frustrations and dealing with complaining and people missing the point and all.

But the real joy of pastoral work is something that pastors ought to know about and communicate better. And resources designed, written, produced for people thinking about the possibility of going into ministry ought to bear that in mind. United Methodism's The Christian As Minister is a great example of the way in which we suck all the life, joy, grace, and gratitude right out of the pastoral vocation in exchange for limp descriptions of different career paths and the next steps in a highly bureaucratized discernment process.

So let's do something different. There are a lot of great writers who describe the glorious calling to be a pastor. What's your favorite passage or paragraph on the pastoral vocation? What is it like to be a priest, a prophet, a preacher, a pastor, a parson? Who excites your imagination, fires your passion, immerses your intellect in God's incredible calling? Email me, or post a comment here on the blog.

Here's mine--the one I can't stop thinking about. Something to chew on while you're thinking what to post here or send me:

They will think of themselves as priests or pastors...because the word and sacrament in the community where they preside is God's "shepherding," which is not pushing the sheep around but giving away holiness.
Gordon Lathrop, Holy Things

On Pomp & Circumstance

2008-07-10T15:56:00.003-05:00

In a recent post on his blog Mike Slaughter, pastor of Ginghamsburg Church (A United Methodist Congregation), said in reference to the pope's visit:

I couldn’t help but feel uncomfortable with all the pomp and circumstance that surrounded the Pope’s visit. What does Jesus think of the waste of money that goes on in the pageantry of the church? No wonder so much of the world looks at the church as irrelevant when our leaders march in medieval robes and pointed hats? . . .

I was saddened a bit . . . after all I am a lover of the liturgy of the church. I believe that there is a place for all the pomp and circumstance in the worship of almighty God. After all we give pomp and circumstance to other things: heads of state, sports teams, movie stars, reality television personalities, politicians, and even to national symbols. Why not God?

Mike later says:

In regard to the pageantry and meetings, many of you will remind me that this is tradition and we have always done it this way. Those are the famous last words of a dying church. Jesus reminds us that you can’t put God’s new wine in old wineskins.

I am not sure that the problem in the American church is pomp, I think the problem is indifference. The problem is not that in the pageantry we have lost the meaning but that in making God so accessible we have made God another commodity: something that we can own, control, and turn off when we no longer need it.

I say more pomp is needed. More signs and symbols that the God we serve is the creator of the universe and that it is that God that wants to meet each of us in the person of Jesus Christ.

We can worship in this way without being snobbish, cold, and patriarchal. I agree with Mike when he grieves that in Roman Catholicism "women are excluded from the parade." I also agree that more representation is needed by the lay faithful in the governance of the church. These issues are issues of polity and theology not issues of worship. As a United Methodist pastor I believe that this makes it more important for us to recover our liturgical and sacramental theology and practice.

The pointed hats, the long robes, the long processionals, the incense, candles, and other signs are reminders, and powerful sign-acts that what we do in worship is no casual matter; that the one that calls us together is worthy of Glory, Honor, and Praise. In this rehearsal of the great wedding banquet we are most alive as people of God and better empowered to be the church in the world.

This encounter with the holy, week after week, is indeed new wine in new wine skins. Thanks be to God!

Peace, Juan+

Choose Life

2008-07-08T22:41:00.004-05:00

Please stop whatever it is you're doing and read the address to the British Methodist Conference by their new Vice-President. In addition to its hopefulness, clarity, and inspiration, it also contains my new favorite pastor joke.

http://www.methodist.org.uk/index.cfm?fuseaction=opentogod.newsDetail&newsid=273

Congratulations to Mindy Bell and Beth McDowell on their ordination Sunday as presbyters in the Methodist Church of Great Britain!

Evangelization...creatively

2008-07-08T09:58:00.004-05:00

You know that Mortimer Arias' book on evangelization (not evangelism) is focused around the reign of God. Interesting that Christianity Today's most recent article on the Christian Vision Project describes an evangelism tool which incorporates the Kingdom of God into its 4 step plan.

At the Fourth of July parade there were a number of people (including 1 sitting close to us) handing out water in the name of Jesus & their church, with a sticky label on it giving a brief rundown of how to come to Jesus. Aside from the lack of reference to water until the 3rd & final prooftext, it just struck me as more of the same. If you're handing out bottles of water to people you don't know, why not ramp up the creativity? Connect the mission of Jesus--living water--to what is going on when you hand out a bottle of water. Why not connect it to a mission/justice project involving water?

All I'm saying is that we ought to be about getting creative in our evangelism--Scripture usage, metaphors & cultural connections, missions & social justice all need to play a part. Let's get out and do it.

Born on the 4th of July

2008-07-02T22:13:00.002-05:00

The Christian Century has a great article up right now (happens to be from a former prof of mine...way to go, Ted!) about being American and Christian. So read away.

I sympathize with where Ted has been and is now. It's at this point I envy my father who manages to preserve his hope, faith, and joy while not ignoring or explaining away the sizable dark side. (Read this post, for instance.) And I sympathize with Ted's description of taking himself too seriously...if you knew how often over the past 6 or 7 years I've wanted to preach a sermon about being humbled to be an American...well, if I don't stop now then I'll be on my soapbox in 2.5 seconds. It's hard to know what to believe and think, much less do on this venerable holiday.

So here's what I'll be doing for this year's Fourth. We'll take the kids back to my hometown for one of the longest-running, continuous parades in the country. We'll have watermelon at the end, go home and grill some burgers, possibly take a nap, and watch the firework display. I know that won't be enough for some, and too much for others. But at the end of the day, salvation--my own as well as our collective--is not dependent on celebrating this holiday, nor on shunning it. It's about honestly and earnestly pursuing salvation in the midst of it. The ways we respond are just that--they come as a result of faith, not to cause it.

And I'll save the sermon for another year, perhaps.

Both Frederick Buechner and Rob Bell can't be wrong, can they?

2008-06-24T10:22:00.004-05:00

I've been frustrated and downhearted about certain turns of events recently, even as recently as last week, having to do both with how we do administration (those things that enable ministry) as well as the actual ministry itself. What kind of messages do we communicate to youth & young adults? Why do we exert so much energy on spiritual arrogance? When do we let things go for a bigger reason, when do we stand up and shout "Enough!!"?

I've been reading both of Rob Bell's books, and he reminds me that the point is to engage, even if we don't understand or don't like the answers or can't figure the answer out (Velvet Elvis, "Movement 1: Jump"). Buechner is an old friend on my shelves, and I was flipping through when another statement caught my eye - that becoming disheartened is normal, but it isn't going to last, because our experience and relationship with God doesn't let despair linger (Listening to Your Life, 9/26). Instead, the deepest part of ourselves compel us to get up and struggle again, like Jacob with the angel/God.

So, behind the exhaustion and the frustration and the disappointment, I'm learning slowly to find the reason I'm in this gig to begin with. That the words and signs and experiences are just that--pointers to God, but not the real thing. "I believe; help my unbelief."

Blog Recommendation

2008-06-23T10:20:00.002-05:00

Not that anyone is reading this since we haven't posted since February, but if you're looking for something different in the blogosphere, check out my dad's blog:

http://blogs.nasa.gov/cm/blog/waynehalesblog/

Violence and Salvation

2008-02-23T23:41:00.003-06:00

As I write this article, the shootings at Northern Illinois University, outside Chicago, happened just a few days ago. It breaks my heart that this is not the first time this has happened since I entered campus ministry just 18 short months ago. In the wake of horrifying violence yet again, a few things need to be said.

Violence will never heal our wounds or salve our conscience. Whatever our pain, it will not go away by making others suffer, too. The only effective antidote to suffering is healing that comes from God. It may be physical healing, or there may be peace in our hearts and souls. It may mean taking the long road of forgiveness towards someone who has wronged us—or of asking for forgiveness of those we have wronged. Only in Jesus Christ, the Suffering Servant, can we find peace and wholeness again.

I know that a new round of public-policy debate has already begun. Is it too easy for someone to have a concealable weapon? Could such tragedies be prevented if concealed gun permits extended to school campuses?

I don’t know what the answer to the problem is here in the US. But I do know that no amount of weaponry, no personal armory will be sufficient to make us completely secure. We can establish reasonable safeguards, but if someone wants to commit violence against us, they will find a way. How can we be saved from such tragedy?

We are not saved by our own laws; we are not saved by our own guns; we are not saved by our own security plans. We are saved through the grace of Jesus Christ. Grounded in baptismal faith, nothing can change the ending of our story. “For if we have been united with [Christ] in a death like his, we will certainly be united with him in a resurrection like his” (Romans 6:5). May God grace us with the ability to turn from our violent past and embrace a just and peaceful future with him.

[written for this week's Wesley UMC Circuit Rider.]

Lunar Eclipse Feb 20-21

2008-02-19T15:11:00.002-06:00

A total lunar eclipse, visible from the USA, will happen Wednesday night thru Thursday morning. For more information, check out NASA's page for the eclipse.

Maybe

2007-12-28T10:47:00.000-06:00

Maybe Jesus had it right after all! In calling a group of sinful people, flawed people
to be him in the world, Jesus knew what he was doing:

Only broken people could reach out to broken people,
sick people to sick people,
blind to blind,
lame to lame,
mute to mute,
imprisoned to imprisoned,
hungry to hungry,
naked to naked,
marginalized to marginalized,
victim to victim,
victimizer to victimizer,
sinner to sinner.

Maybe Jesus knew that in our struggle
for peace, justice and restoration
the biggest enemy was in the mirror.

Maybe this called out people will see each other
and see themselves,
will see each other and see Christ . . .

Maybe this called out people will want to let others know
that they too are called out,
they too are good,
they too are loved,
they too are beloved,
they too are holy,
they too are God's own.

Maybe this is why thanksgiving is at the center of this gathering,
maybe the broken spillness is the mirror where the called out people see themselves
and are reminded of the plight,
of the need,
of the hunger . . .

Maybe.

Feast of the Holy Innocents 2007

The Eighth Day

2007-09-14T20:54:00.000-05:00

outpoured song outpoured Spirit
outpoured water outpoured wine
outpoured blood outpoured breath
outpoured sweet sad humankind
in the pouring is the finding
outpoured song outpoured wine

broken prayer broken promise
broken lyrics broken life
broken bread broken body
broken God in all our sight
in the breaking is the sharing
broken bread broken life

raging storm ruined shame
doubtful humans dawning hope
kindling knowledge knowing kin
perfect one perfecting all
in the rising sin is routed
reversing fall sounding call

Holy Cross Day, September 14, 2007

On Prayer

2007-09-06T15:15:00.000-05:00

I wonder what drives our conversations with God? Is it about getting to know God better, being part of the divine plan, deepening our relationships, letting go of our burdens? Or is it about God the "sugar daddy" who wants to give us stuff and responds to our every whim?

Prayer is foremost about God. We come seeking relationship, comfort, and strength. In prayer we acknowledge our dependence on God and our willingness for Christ to be Lord of our lives. The relationship built by prayer allows for each of us to be transformed into God's own image one conversation at a time.

In his book Worship and Spirituality, Don Saliers tells us that the Liturgy "waits for us." So indeed prayer, our conversations with God, waits for us constantly as we come seeking the divine. The channel is always open, the line secure. Prayer makes God available and yet the more we practice it, the more we work for it, the more we realize God's mystery.

I do not want "Lord baby Jesus" or "old man with a beard." What I want is to be heard and to align myself with the divine life. This means that prayer is really not ours for it belongs to the whole people of God. Our communal prayer on the Lord's day spills into our daily life as we pray without ceasing. Thanking, blessing, asking, are some of the ways that we pray as we work at life. Are we ready for this kind of encounter with Almighty God?

What's your take my brother?

Peace, Juan+

Liturgical Language

2007-04-15T17:17:00.000-05:00

The recent "Imus controversy" has sparked in me a desire for further conversation about the impact of language within the Christian tradition. As one who is formed by liturgy I believe that the language that the community uses is of utmost importance not just for the worship of God but for the formation of Christian disciples.

The challenge transcends what has been called "inclusive" language. Inclusive language has traditionally refers to gender neutral and race sensitive articulation in prayer, sermon and written word. The latest verbal snafu by a member of the media reminds us that the church has a duty to speak counter culturally. This reminds me of a question posed to Tom Long about the why's of inclusive language. The one asking the question thought of inclusive language as a politically correct ideal and not necessarily a matter of liturgical (my words) necessity. To this challenge Tom answered, and I will paraphrase, "inclusive language is important in the church because it models the ideal in a community of faith, it models who we strive to be."

Here I am advocating a Christian ethic of language and its use. Based upon the idea of a God who is Word and who continually uses word to reach out and bring forth a new creation. Three possible points of my argument are that word is creative, prophetic and redemptive. Any Christian language that does not bring forth these things should be reconsidered.

So, my brother, this is just the beginning. I am working on the essay as we speak. What do you think.

Peace, Juan+

JC's Bookshelf

2006-06-01T13:49:00.000-05:00

William Seth Adams, Shaped By Images: One who Presides(Church Publishing, 1995). I am half way through this one and is a practical theology of the pastor as presider. The author sees presiding as the primary identity of the pastor out of which all other roles stem.

Gordon Lathrop, Holy People: A liturgical Ecclesiology (Fortress Press, 1999). I am finally towards the end of this one. (It's taken me over a year to get this far). The most powerful of Lathrop's concepts is the idea of ecclesia as a transformative gathering of God's people to meet God.

Samuel Silva Gotay, Protestantismo y Politica en Puerto Rico 1898-1930 [Prostestantism & Politics in Puerto Rico 1898-1930] (University of Puerto Rico, 1997) I just started this one. It speaks of the social role that the protestant church played in the political status of Puerto Rico. Its larger contribution is that it gives us an example of what happens when North American protestantism is taken as the normative expression of Christianity by a colonized people.

Alf J. Mapp Jr., The Faiths of Our Fathers (Rowman & Littlefield, 2003). I am a third into this one. The author explains the theological positions of some of the founding fathers of the U.S.A. This is an important book especially living in a region of the U.S. where many people see the founding fathers as evangelical Christians.

Dan Brown, The Davinci Code (Anchor Books, 2003). I am almost finished with this controversial book. It is well written and a good thriller. The most interesting part to me was its treatment of the idea of the sacred feminine.

Graham Greene, The Complete Short Stories (Penguin Classics, 2005). Greene is my favorite short story writer. He came to Roman Catholism later in life. It seems like in all his stories he struggles with religion in some way.

This is all for now. I will be looking for Volf's book and also for Anderson's. By the way Celebration of Discipline was one of those books that began my journey towards the sacramental life (interesting since it is written by a Quaker).

Bookshelf

2006-05-30T07:57:00.000-05:00

So, here's what I'm reading at the moment.

Miroslav Volf, Free of Charge: Giving and Forgiving in a Culture Stripped of Grace. (Zondervan, 2005)
Almost finished with this one, and it has been excellent. Blending theological reflection on St Paul and Martin Luther with family experiences in Eastern Europe and the USA, Volf writes urgently and simply about the importance of giving and forgiving to Christian Faith. Basically a primer on the Christian life from the vantage point of these two practices. Easily approachable and persuasive.

E Byron Anderson, Worship and Christian Identity: Practicing Ourselves. (Liturgical Press, 2003)
Just begun this one, but it speaks to the place of worship in contemporary United Methodist circles. A bit more dense theologically, but still drawing on the experiences of everyday Christians, especially from case studies of two congregations. A favorite topic for me.

Alister McGrath, Dawkins' God: Genes, Memes, and the Meaning of Life. (Blackwell, 2005)
Again, barely started. Reading this for our monthly theological bookgroup. Takes on Richard Dawkins, the brilliant scientist and vivid atheist. McGrath has a PhD in the sciences and is also a theological scholar, so he's the perfect author for this book. More on this soon.

Richard Foster, Celebration of Discipline. (Hodder & Stoughton, rev 1989)
Leading a weekly study of this book. Foster is an excellent teacher of spritual practices, and this book includes the basics. It's proving to be quite valuable for this small group of congregation members.

Andrew Smith, Moondust: In Search of the Men Who Fell to Earth. (Bloomsbury, 2005)
Smith's postmodern search for the meaning behind America's Apollo missions to the moon puts on a human face as he meets with the men who actually flew to, walked on, and returned from the moon; he also recalls the turbulent late 60s & early 70s from his own memories. An interesting perspective, written by an American expatriate for a British audience.

Terry Pratchett, The Truth. (Corgi, 2001)
Another Discworld novel, that special blend of fantasy and satire. Pratchett is to fantasy what Douglas Adams was to sci-fi; always good for an intelligent laugh. This one satirizes the newspaper industry.

Juan, what about you?

Young & in Ministry II

2006-04-05T14:18:00.000-05:00

Why are young people not entering the pastoral ministry?

I ask myself this question all the time. When I go to clergy meetings most of the people there could be my parents and some my grandparents. I look around and try to find new faces and new voices but they are not there.

I believe there are three reasons why in United Methodism we have this situation: lack of a clear theology of ministry, the climate in our churches, and (what I will call) an unclear future.

Methodism has always struggle with its theology of ministry. We were a lay movement in the early days that only by chance became a church. In American Methodism the heavy influence of a lay movement still resonates in our church. How are we to understand the ordained ministry in our setting? I believe that the struggle for a theology of ministry is really a struggle due to a lack of a clear ecclesiology. Are we a church or a movement? And if a movement does it need an ordained ministry? Due to the lack of clarity many young persons, who want to be part of something, see United Methodist ministry as a burden instead of an important vocational choice. Couple our ambiguous theology with issues such as intinerancy and we have more "stumbling blocks" for young people to answer the call.

The church is not set up for the current generation. We still have old patterns of worship and education. In many parts of the U.S. any new ideas are seen as threats to the current order and to the faith in general. The current divisive political climate makes it more difficult for young people in ministry.

With the current divisive climate, where does the church go? I believe our future is bright because God is with the church. I think we need to find ways to talk to one another with respect. There needs to be a realization that although different in ideology we can be one in the spirit. One of the things that I am doing here is Louisiana is to gather all 22 clergy under the age of 35. We are going to caucus and begin plans to support young clergy and to provide a young clergy voice at the Annual Conference, Jurisdictional Conference, and General Conference level. This will allow us to begin to make progress towards a better church and a better defined theology of ordained ministry.

Here it is Josh. It's been a long time coming but what do you think? Could you caucus the young clergy in the Texas Conference?

young & in ministry?

2006-03-29T04:57:00.000-06:00

I've recently been reading UMC.org's article about the lack of young people coming into ministry.
[Read story]

What makes for this decline? One answer is presented in a recent New York Times article, featuring some of our colleagues from Candler. [Read this story, registration required]

One possible approach is presented by Melissa Wiginton, a VP at The Fund for Theological Education, in a lecture from 2003. [Read the lecture] We were both at the original presentation which Melissa refers to in this article, and I found it quite compelling. If anyone actually reads our blog :) perhaps you'd like to comment on the interaction between these interacting stories and reports?

Juan, I think this matches up with some of the questions we've been asking about vocation, ordination, ministry, and the church.

On a lighter note and other thoughts

2006-03-13T21:37:00.000-06:00

I am glad that the World Baseball Classic is going on. Although I have not watched any of it I think is an excellent idea. The fact that Cuba is participating makes it even better. I of course am loyal to my country of birth Puerto Rico. Although it would not be bad if another Latin American country won. I recently heard a commentator complaining about non-americans taking over baseball. I found his comments bordering on bigotry for I believe that sports can have a powerful uniting effect on the nations of the world. We'll see who wins.

On another note. I have been thinking much about commissioning and ordination. Here I am playing with Lathrops idea of the tension between local and universal. Here is my spin. Maybe in United Methodism we have the perfect example of this tension. Commissioning is connected to the local United Methodist ministry. This means that those of us who are commissioned are on a period of service to the United Methodist Church specifically. In living out our vocation locally the church tests our gifts, graces, and fruit of ministry for the universal ministry (i.e. catholic ministry) of the ordained. Commissioned ministry is not related to ordination in general but it is related to United Methodist ordering of ministry that attempts to balance the missional necessities of the church (local expressions) with the importance of catholicity.

I will expand on this soon. I just got home from work and am ready to crash.

on a lighter note....

2006-03-13T17:43:00.000-06:00

How about that World Baseball Classic? Juan, I assume you're cheering on Puerto Rico, and I am, of course rooting for Team USA (go Brad Lidge!)...although the Dominican Republic is looking mighty good, too. I'm glad Cuba not only got the US State Department's permission to play, but have advanced as well: perhaps baseball can begin to bridge some of our considerable differences.

So, who will advance to the semifinals?? My picks are Puerto Rico & the Dominican Republic in Pool 2, and USA and Japan probably in Pool 1. But Venezuela and South Korea might be the dark horse picks in each pool respectively.

Anyway, I'm excited to see how this plays out...and especially how it impacts the regular MLB season. How Clemens feels afterwards will probably affect how my beloved Astros do. So here's to the Rocket staying in Houston and feeling good!

Creativity and Activity

2006-03-07T17:03:00.000-06:00

In one of my previous posts, "Activity redux," I made this statement:

Moreover, God made human beings and all creation not because it was an elective pursuit which brings pleasure (hedonistic or otherwise)--God makes because that is God's nature to do so. God so overflows with love, care, and creativity that it would be a travesty NOT to create. Out of the rich abundance of the inner divine life (the community of the Trinity, if you will), space is made by the omnipotent, omnipresent God for something uniquely Other to take shape.

As I have been reading through Miroslav Volf's new book, Free of Charge: Giving and Forgiving in a Culture Stripped of Grace, I found that he had addressed the very subject I was concerned about in a much more attentive and sophisticated way. Apparently my contention that it is embedded in God's nature to create, was argued by neo-Platonist philosopher Plotinus. Volf contends that Plotinus treats God as an "it" not as an "I," and that Christians presume God to be a subject, rather than an object, and therefore self-determined.

Volf continues:

Being self-determined cannot be the whole story of divine freedom, however. For then God's freedom would be arbitrary. God would decide this rather than that for no other reason than the inscrutability of divine will. If God were free to create in this way, creation would be as arbitrary as if God flipped a coin to decide whether to create or not.... God's giving is not a whim, however. God gives as creator when the plentitude of divine love turns away from itself toward the nothingness of non-being.... To be moved by oneself in love is to be divinely free. Moved by oneself, one is not compelled; directed by love, one is not whimsical. (p 64)

This is where I think Rick Warren misses the point. Rather than "made for God's pleasure," we are "made from God's love." God's love is what moves (if not compels) God to be in relationship with something that is distinctly Other than the divine self, the Trinity. So though I perhaps was a bit too neo-Platonist for my comfort (or Volf's), I don't think I was entirely incorrect.

The difference is between the gentle persuasion of a lover and the compulsion of a tyrant. "Moved by oneself, one is not compelled; directed by love, one is not whimsical." Thank God we share a life with One who is neither compulsory nor whimsical, but love.

Lent in Protestantism

2006-03-04T08:49:00.000-06:00

I am still amazed at the growth of liturgical renewal. As a liturgically inclined United Methodist I become frustrated often. I would like our church to become more faithful to our liturgical tradition. Yet when I talk to earlier generations of pastors they all tell me how far we have moved towards the liturgical tradition in the last 30 years. The article regarding Lenten practice in protestantism is an example of this move.

My question now is: Where now? Liturgical practice is now becoming part of churches that traditionally had rejected anything "liturgical." What does it mean that they are embracing some aspects of the liturgical tradition? Where do we, as decendants of a liturgical tradition, take the movement?

It seems to me that although we have become "more liturgical" we have not allowed the liturgy to become formational. In other words the idea of lex orandi lex credendi is not the case in many parts of the liturgical church.

Is this the case? What can we do to allow our congregations to be formed through liturgy? What do you think?

More later.

Lenten Links

2006-03-01T10:54:00.000-06:00

A few bits of online information regarding the practices surrounding Lent.

Slate discusses Lent's newly broadened-appeal;
The Catholic Encyclopedia gives an overview of Lenten practice and theology in the West;
and a brief history of Shrove Tuesday (or Mardi Gras) by Wikipedia.

Appropriate for a liturgical discussion, eh?

Vicarious Experience

2006-02-18T16:37:00.000-06:00

Out of touch. The church is often accused of being out of touch with reality, with "people today," with the problems and challenges of contemporary living. True, on all 3 counts. The church often uses theology and especially soteriology to escape from what's really going on.

But, we aren't the only ones. (Yeah, cheap shot, but hold on.) Contemporary society is divorced from its essential elements as well. Instead of having an actual hearth fire in my home, we have a gas fire. Though my village is surrounded by farms, I have actually no idea how to even begin growing grain or anything else. My water comes out of a tap, into a filtering pitcher before I drink it: I don't bring it in from the stream or well. And we won't even talk about television or the internet.

In the words of one of my colleages, we've substituted elemental experience for vicarious experience. We don't actually do much of anything. I can't remember the reference, but there's a story in which one character asks another "What do you make?" And the second character starts talking about how he's an investment broker, generating capital...and the first cuts him off, pressing the point--but what do you make? What do you actually do? Even the musically inclined among us are more apt to listen to their iPod than pick up an actual musical instrument like a flute or violin.

Marxist critiques of capitalism suggest that the workers are dehumanized because they become disassociated from the things they actually produce. This phenomena is made manifest today at the opposited end: consumers are disassociated from the creation of the products they consume.

We're out of touch with our faith because we're out of touch with real life: growing, breathing, sweating, bleeding, really alive life. At root, that's why bread and wine, water and oil don't connect with us: because we don't bake our own bread (much less grow our own grain), draw our own water, press our own grapes for wine or oil. Or any one of those. Or any one of the other things that nurture our common life.

To steal Ted Smith's phrase, are we merely engaged in "manic pseudo-activity" or are we actually engaged in constructive, life-giving activity?

What do you do?

Preaching

2006-01-26T07:40:00.000-06:00

I recently had a conversation about the nature of preaching with my Sr. Pastor. The essence of the conversation related to the growing trend in preaching (especially in the mega church) of speaking to people's needs--e.g. fear, self-esteem, relationships, vocational choice etc.

I do not think the gospel speaks to people's needs in this way. Instead the preacher proclaims the gospel in a "midrashic" way. This approach helps people connect and understand the text in their setting. It speaks to their needs but more importantly it reminds them of their claimed story-- of "the things of baptism"-- as we have been talking about.

Our perceived needs are not ignored in this kind of preaching. What takes place is a re-centering (conversion, transformation) of our lives that allows for all of our lives to be changed. Through the peeling of the layers of scripture we find ourselves, we identify ourserlves and we are faced with our need for God and for God's community called the church.

So, Josh , what's your take?

Activity redux

2006-01-21T10:34:00.000-06:00

The point I actually lost in my previous post "activity" was that baptism in particular (and sacraments in general) gives us the essential clue to how God works. God is not a tyrant, judge, sadist...nor is God aloof, disinterested, or vaguely curious.

In The Purpose-Driven Life, which is quite popular on both sides of the Atlantic at the moment, human beings are "made for God's pleasure." The image this conjures up is of a whimsical, let's-try-this-today, bored deity who is interested in us only because of the momentary happiness we can bring him. I don't think this describes Rick Warren's intention, but in trying to come up with a pithy encapsulating slogan, this petty image for God is perpetuated.

God is passionately interested in human life. Moreover, God made human beings and all creation not because it was an elective pursuit which brings pleasure (hedonistic or otherwise)--God makes because that is God's nature to do so. God so overflows with love, care, and creativity that it would be a travesty NOT to create. Out of the rich abundance of the inner divine life (the community of the Trinity, if you will), space is made by the omnipotent, omnipresent God for something uniquely Other to take shape. Out of this unfolding of divine activity and love can we begin to see how all life is grace--God's active love.

The creation, human beings--we are not divine playthings, to be toyed with momentarily and then abandoned or destroyed when the fit of creativity ends. We are ends in ourselves, created with an integrity and vibrance and dignity that pays homage to the Creator. And the creative environment in which we find ourselves is all love.

Baptism vindicates this way of seeing God. God pours out love in the form of water and the Spirit, without respect to achievement or awareness or ability, potential or purpose or proclivity. If you are a child, you receive--if an adult, you receive; if you are guilty of horrible atrocities, you receive--if you have lived a saintly life until now, you receive; if you have doctoral degrees in philosophy, you receive--if you are mentally limited by genetics or biology, you receive. We can all receive God's free gift of grace. What we do afterwords, in response, that is conditioned by our human situation, of course. But the receiving begins before we are aware even of the possibilities.

In baptism, we experience an ordinary channel of God's grace; but ordinary doesn't necessarily mean lesser or plain. Baptism is ordinary because God orders it for the good of human life. It is ordinary because it is meant to be accessible to all. And because of that, it is perhaps the greatest. A fellow Candler student once asked me why baptism was looked down on by the church (vis a vis Eucharist): even deacons (and laypersons!?!) can preside. I responded that I thought that meant baptism is more highly valued, not less--we need to make sure it can happen anytime and anyplace, for the benefit of anyone.

Baptism

2006-01-16T07:47:00.000-06:00

Baptism is a beggining. Here the image of being "born again" becomes helpful. Although misunderstood and misinterpreted by many it has some important connotations to the present discussion. Just like a child is born and needs nurture and care to mature and grow; Christians need the same care following their baptism. They are claimed by God and through that claim comes salvation -- wholeness -- but not as a static moment in time but as a dynamic movement that reaches from Christ's death and resurrection to the present and into the future.

Our being sealed with the Spirit at baptism has an effect. The efficacy of baptism in our lives has its basis in God's initiative and humanity's response. Here we have a sort of anamnesis of God's action in the past. For we, like Luther, need to constantly "re-member." In the act of remembering we re-claim and God once again reminds of of God's promise to us.

In baptism promises are kept and made. Those who come to the waters as adults make a profession to the Lordship of Christ. Those who come as infants claim what could be a greater gift: never knowing that they are outside of God's grace. They certainly will need to be reminded. That's the responsibility of the faith community. Just like a family tells its story we tell ours. This is why for both the adult and the child is important to hear the words "remember your baptism and be thankful."

I believe Baptism to be central on what it means to be church. The words of Jesus were not about just proclamation but action. In baptism humanity takes on, claims for themselves, the good news of Christ. The good news here are unlike any other good news. For in baptism we die to our old self, the self centered, egotistical, I can do it self. In baptism we claim that God loves us in spite of who we are. In return Christ indwells in humanity in the person of the Spirit. This indwelling is a new life, no longer centered in self but on Christ, no longer individual but a new communal identity as part of the covenant community of the baptized.

Activity

2006-01-13T15:54:00.000-06:00

Juan's identified baptism as something which is central to being church. I think that baptism challenges most modern Christians. We too often think of it as a past event, not as something which brings forward or shapes our future.

I had an interesting conversation with my district chair today regarding this exact question. Is baptism something which is a one-time-only event, or is it the beginning of a journey which needs to be recalled so that we can remember which way we are going? Perhaps the analogy is a bit strained, but I think it is the latter.

This is why Lathrop emphasizes, along with classical Christian theologians, the necessity of re-presenting the "things of baptism" in the sermon/homily/message. Baptism is not just a public affirmation of our faith, and/or a cleansing from sin: it is a powerful moment of God-given grace; a joining to the body of Christ; a transformation into a cruciform life-pattern; the initiation of our ministry.

None of these, even the washing or affirmation, are momentary in their significance. These are lifelong events, which may begin or have a watershed moment (if you'll excuse the pun) at the actual time of baptism. Perhaps even a lifetime is too short for the full import of baptism to be unfolded. As I explore in deeper ways (as I grow older) the life of God as it is lived in our world, I can only imagine what is in store for the future. But I know that it begins--not ends--with baptism.

Nature of the Church

2006-01-13T15:06:00.000-06:00

What is the nature of the church? In a workshop I attended today we explored the different possibilities for what kind of church our congregations were living in as well as what kind of leadership was needed. The conversation brought out a variety of possibilities for what it means to be church. Part of the struggle was to differentiate what the presenter called the “secular” vision for the church versus “God’s” vision for the church. The presenter wanted to challenge us to look at the nature of the church in theological ways.

Looking at the church theologically forces all of us to place God at its center. There is no theology without God for it is God who is the focus of our theological reflection. We can look theologically at many different things meaning that we are looking at all those things through the lens of God and our specific faith.

Lathrop uses baptism as a way to identify “church” in both broad and specific ways. He then makes “the things related to baptism” the subject of leadership and communication in a faith community. The catholicity of the church and the locality of the church are both dependent on the things related to baptism. Each local faith community lives out their baptism in particular ways and yet they are connected for baptism is the entrance into the church catholic.

I believe the church to be a transformative community. In it God’s grace empowers us to be agents of God love in the world. I see my work as a pastor to be rooted in this transformative community. I as one of its leaders remind the community of our shared story and through the Holy Spirit call the community to personal transformation, and service in the world.

The nature of this transformative community is God-self. God is the initiator. Through the person of Christ God showed humanity a way to restored relationship and through the Holy Spirit we are able to be continually renewed. This Trinitarian emphasis makes community the initial sign of identity for the church.

This is all for now. I will expand on community as the church’s identity later. I look forward to your comments.

On the Quotes

2006-01-12T13:47:00.000-06:00

Part of what started this conversation is a desire to re-define the pastoral office for this generation and for the future. As "Liturgical Nerds" that we are we believe that a redifinition does not necessarily need to look to the future but can look to the ancient tradition to help ground us today. What does it mean to be a pastor? How is does a pastor live his/her vocation? These are only two of the questions that seem to be important to the current discussion.

I agree with Lathrop that somehow the pastor's task is rooted in worship. Worship is the center of the Christian community reminding us of who we are and empowering us for Christian living in the world. Yet it seems that few churches see themselves in these ways so I wonder if we need to begin this question not with the pastor or with a theology of the clergy instead we might begin with ecclesiology and go from there.

I am writing as a United Methodist, male, hispanic, serving in a predominately anglo congregation in Louisiana. These influences and environment shape my understanding and are important for you to understand where I am coming from.

Quotes

2006-01-12T10:58:00.000-06:00

Here are two quotes that form the basis of our thinking so far. They are both from Gordon Lathrop's work, and the concern some of our major categories: worship, the church, ministry.

"Three clear tasks are attributed to the presider, probably the bishop, in the ancient Roman church: preaching on the texts that have been read by the reader; giving thanks at the table; and overseeing the collection and distribution for the poor. One might add to these a phrase that comes from the beginning of Justin's report:'We continually remind each other of these things' -- the things that belong to baptism. The presider joins this discussion, helping the assembly both enact and remember the holy bath. These tasks remain the central touchstones of presiding to this day. They can form the basis of a pastoral spirituality, the heart of the practice of presiding, the central vocation of bishops, priests, elders, or pastors: recalling Baptism, opening the Scriptures, gathering a community in prayer around the table, urging and enabling the connection to the surrounding world."

From Gordon Lathrop, Holy People pp 97-98

"In any case, whether employed full- or part-time or non-stipendiary, the presiders will try, in all of their lives, not to betray the vision of the meeting. They will, however, in their own need, listen to the "and also with you" and believe in the church. They will understand themselves as coming with strangers and outsiders, holding out their own hands for the signs of grace. They will walk the streets of their town, not as holy persons in themselves but remembring the resonances of the meeting. They will see pastoral care and blessings spoken at life-passages, especially at weddings and funerals, as extensions of the meeting. They will think of themselves as priests or pastors because the meeting in which they preside is the church's sacrifice that is not a sacrifice, or because the word and sacrament in the community where they preside is God's 'shepherding,' which is not pushing the sheep around but giving away holiness. They will treasure that presiding as their life task. They will wear vestments in the assembly both as the community's clothing, a sign of local appointment, and as the ancient traveling garments of the ones who arrive with apostolic authority.... The leaders of the meeting are for the meeting."
From Gordon Lathrop, Holy Things

These have already gotten our juices flowing...more coming soon.

Welcome

2006-01-12T10:47:00.000-06:00

Welcome to "Liturgical Nerds." We're two recent seminary grads who are now in our first pastorates--one in the US, one in England. We'll be posting our thoughts on life, theology, and practice here on this page.

Hopefully, this will be an exercise in open theology and dialogue; please feel free to comment on anything that's up. We'd love to hear what you think.