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Do You Tweet?

noreply@blogger.com (Erin) — Mon, 22 Jun 2009 16:15:00 +0000

I just finished reading an article in the June 30 edition of the The Christian Century, and it's got me thinking.

The cover article today focused on the way the church has become somewhat irrelevant (my word, not theirs) to the 30 and under crowd. Lenora Rand says, "For many, perhaps especially in the under-30 crowd, walking into a church on a Sunday morning is the equivalent of entering a foreign country in which you don't speak the language or know any customs. It may be a nice place to visit, but you really wouldn't want to live there."

It goes on to articulate that many have found F@cebook and Twitt3r to be a virtual community that does much of the same thing the church was intended to do - to encourage us to connect with one another, to know what's going on in each other's lives, and to commit to pray for one another. Tw33ts and News Feeds keep us up to date on what is happening in one another's lives in a way that even e-mail, and certainly not the phone or face-t0-face conversation, can do.

Churches are more and more relying on these and other social sites to help make connections with the under-30 crowd. Even Immanuel does it. We have a group for parents, for youth, for college kids. I send them messages about once a week to let them know what we're doing. I use my status line to promote events. Up to this point I've resisted tw33ting for the purpose of the church, but I've been considering how it might benefit the young community here.

The Christian Century argues that - for it's good and it's bad - we rely on the virtual community. We are busy. We are engaged in a thousand things. We are constantly in our cars. So what the virtual community offers is a chance to keep up in our fast-paced lives.

I'm not saying they're right, and I don't think the article is, either. But I do think it's important that we recognize the disconnect many of our church systems have for some people.

What do you think?
Is the church relevant?
What is the benefit of social networking in the life and work of the church?
What are the risks?

Chime in, I want to hear you!

Prayer, communion, and intimacy with God

ignatius22@hotmail.com (Joe LaGuardia) — Tue, 30 Sep 2008 04:17:00 +0000

By Joe LaGuardia

In Eugene Peterson's version of the Bible, The Message, he writes in Proverbs that God doesn't care too much for pretense. Pretense is a sort of pretending--a deceptive way of being something you're not. Yet, when our souls have tinkered out or our spiritual life wanes, we approach God with enough pretense to make us forget who we even are and who God is in the first place. We ask a series of "why?" questions: "Why do I go to church and bother anymore? Why do I pray if all I get is silence in return? Why do I believe what I believe? Why do I even waste my time with prayer?"

Although these questions can lead to a deeper exploration of faith when they are asked in the proper time and place, these questions can often reflect a spiritual life that has sputtered out over time. Prayer, worship, and our relationship with God gets routine.

A relationship with God that falls into this pattern needs a kick-start. Communication, imagination, and passion can be the spice that enlivens our prayer life and worship. One way to chart this course is to consider Psalm 8, a creation psalm that gives us grand vistas of creation and points out the unique attributes and worth that we as humans have before a loving and intimate God.

Read Psalm 8 in full at http://www.biblegateway.com/passage/?search=psalm%208&version=49.

Notice in particular verse 4, which sits at the very heart--the epicenter--of the psalm. The Hebrew literally reads: "What is humanity that you remember them? Mortals, that you visit with them?"Despite the fact that God has created a vast and powerful universe in which earth is just one grain of sand, God chooses to visit with us in the cool, silent breeze and the starry night of revelation. In the red and orange peel of dawn and in the sweet song of birds in nest.

Communion with God is interconnected with intimacy with God. Communion requires all that comes from words related to it's root: community and communication. When we communicate with God in faith, not worrying about what to say and how to say it, the pretense fades into pure fascination. When we see ourselves as one who is in community with God, we quickly find that in community with our neighbors, our awareness of God takes center stage.

Getting back to basics in prayer and intimacy reminds me of when Jesus encouraged his disciples to come to him as a child. My daughter is such a curious and eager learner: she discovers new things and plays with all that she is given--from her toys old and new to the food on her plate. When we come to God as a child we remember that we are called to be earnest listeners and humble seekers, to "play" with the Spirit and sense the movements of the Spirit within our heart of hearts.

As "children," when we become comfortable enough to sit in God's lap and enjoy the warmth of God's presence, we find that God's heartbeat becomes our heartbeat. Intimacy is a sure next step.

This article was originally published as a part of a five-article series, "Getting Back to Basics," at www.baptistspirituality.com

Willow Creek finds limits to its model

noreply@blogger.com (Matt) — Thu, 07 Aug 2008 15:15:00 +0000

The Christian Century

This is somewhat old news, but a question (I think) all churches face. Please review the link for background.

Having read Diana Butler Bass's books on "practicing congregations," it was no surprise to me to hear of these findings from Willow Creek. Kudos to them for being flexible. Just a thought--how DO we get out of the mindset that if one checks off certain markers (such as program attendance) of institutional fidelity that spiritual growth will be the result? And how DO we establish the mindset that actually exploring and doing the spiritual disciplines individually and in community are instead the pathways for growth? In the words of Michael Foss's book, how do we shift from member to disciple?

Thoughts?

Lessons from Colossians (Part 2): The Sanctity of Family

ignatius22@hotmail.com (Joe LaGuardia) — Sun, 27 Jul 2008 04:31:00 +0000

"Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion . . . And above all these put on love, which binds everything together in perfect harmony" (Col. 3:12, 14).

The Colossian community was one in which several different ideas, theologies, religions, and practices blurred any clear path for Christian virtue. The Colossians were bombarded by cultural forces that came from every direction, and Paul saw to it that they would set their eyes on Christ--the truth as represented in the Gospel. He encouraged the church: "Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God" (3:16).

As an example of how the Colossians felt during this time consider how you feel when you are facing a decision as to what to wear on any given day. Imagine going into your closet and looking at your entire wardrobe and wondering what you're to wear. How do you dree? For whom do you dree? Does this or that make you look too fat? Too thin? Too revealing? Too wrinkled? Each article of clothing represents a different part of your identity, and you choose based on how you feel that day.

The Colossians had a lot of "clothes" from which to choose: pagan practices, Jewish practices, Gnostic and Mystery religious practices. Every day, the church had to ask, "Who are we going to be today?" They had to ask, "What were they to wear today?"

In Colossians 3:1-21, Paul tells the church to "strip off" their old selves, selves saturated with lies, envy, idolatry, and coveting; and to put on the new clothes of Christ: compassion, forgiveness, and peace. Paul understood that when Christians come into the family of God, then they come under the lordship of Christ--a united idea that transcends any local identities, nationalities, socio-economic realities (Col. 3:11).

Interestingly, Paul knew that cultural confusion hits the hardest among families (Col. 3:18-21). There are so many different individuals that make up a family, and each individual has an idea for how to act, behave, think, and speak. Paul knew that the family was the first "line of defense" in the midst of Christianity's cultural war. Families are so confused about who they are in Christ that chaos has become the rule rather than the exception: divorce rates continue to hover around 60%; live-in couples feel more safe than traditional marriages; children are being exposed to domestic violence and parental neglect.

Fundamentalists point out that homosexuals are to blame, but they only fail to realize that entire families are under attack by a tempest of cultural forces that go beyond the bounds of any one scapegoat. We must resist the temptation to scapegoat any one reason for the breakdown in families (taking prayer out of school, the feminist movement, Brown v. Board of Education, and the like). Rather, author Tilden Edwards articulates the complex types of pressures that families face:

"New visions of the old beast seem to rise from the murky, tempestuous sea of our time with relentless steadiness, with vast armaments, wars, famine, and disease, earthquake and flood, with political and social oppression, bad jobs and no jobs, unresponsive and entrenched bureaucracies, brutality and callousness, family and social disintegration, with environmental rape, with trivial, mind-numbing consumer diversion. Inside us, driving, competing, confused desires and fears bounce us from fleeting pain to fleeting pleasure, making us ever more and other there, rarely content with enough here. That is man becoming without being, adrift without compass, revolting in revolt, falling though in blindness calling it rising, or in darkness, calling it damned." [1]

A breakdown of families in society and the disruption of the very fabric of our Christian mores in the Family of the Church reveal that we are not much different than the Colossians. We are confused about what we are to do, individually and corporately. Paul was indeed on to something when he brought families into a conversation in which he told the church to "seek things that are above where Christ is" (3:1, RSV).

When I go into a Walmart and walk down the picture-frame aisle, I see happy faces: couples, children, senior citizens holding hands. Those pictures are merely snapshots of dreamy love scenes; they don't reveal the hurt and frustration, the conflict and the resentment that course through families, marriages, and relationships. In church, we look like those snapshots, we are well dressed, happy, and pleasant. But we don't see the hurt and conflict of our own families because we lack the intimacy and trust to allow our church Family to uphold our marriages, child-rearing, unreconciled relationships, and frustrations.

We must hear Paul in our own time: "Families, put on Christ! Wear the clothes of compassion, the fabrics of peace, and the wardrobe of forgiveness."Echoing this sentiment, Baptist ethicist, David Gushee, once wrote that families must,

"Establish and maintain the kind of faith community in which relationships of intimacy, trust, and accountability can grow. One of the most elusive commodities in contemporary church life is accountability and honest intimacy within the church family. Far too frequently church is experienced as a place that individuals or families attend once or twice a week or less. Here individuals rub shoulders with other individuals for a brief time. But when it comes to honest communication concerning heartfelt needs, hurts, trials, and temptations, it is nowhere to be found. When churches get past this superficiality and reach more authentic corporate intimacy, it is a wondrous thing to behold." [2]

This is Paul's challenge for the Colossian Christians; and it's God's challenge for us--our families and our churches--today.

Sources:
[1] Tilden Edwards, Spiritual Friendship: Reclaiming the Gift of Spiritual Direction (New York: Paulist Press, 1980): 13-14.
[2] David Gushee, Getting Marriage Right: Realistic Counsel for Saving and Strengthening Relationships (Grand Rapids: Baker Books, 2004): 199.

Lessons from Colossians (Part 1): The Fruit of Hope

ignatius22@hotmail.com (Joe LaGuardia) — Wed, 23 Jul 2008 21:34:00 +0000

Recently, I've been studying Paul's epistle to the Colossians (I'll be preaching on chapter 3 this Sunday at Trinity Baptist). The church at Colossae came under the erroneous influence of various forces that threatened to tear the congregation apart. A myriad of philosophies, teachings, and religious rituals confused the community and distracted the Colossian church from following the truth of the Gospel. In their most disparate hour, the Colossian Christians needed a word of hope.

Paul responded to this need by using a "fruit tree" metaphor. He implied that the church had been investing in its relationship with God for so long (being "rooted in Christ" (2:6), that the "fruit" of that relationship was finally ripening in its midst. The fruit of a deeply intimate relationship with God is that of hope. In fact, according to Paul, God is in the business of providing the church with the fruit of hope on a regular basis.

So too with us: if we are deeply rooted in Christ as a result of a profound relationship with Him, we are able to enjoy the fruit of hope even in our most disparate hour. We are not condemned because of our flaws; nor are we disqualified from the fullness of God's love because of the things we might do or say. Rather, we are simply called to reach out to God, eat of the fruit of His hope, and respond to Him by offering thanksgiving.

Thanksgiving is an important theme in Colossians. Paul wrote, "So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thanksgiving" (Col. 2:6-7). Writing about this passage in the Broadman Bible Commentary, R. E. O. White commented, "The only appropriate response to grace is gratitude."

This week, as you gear up for "back-to-school," wrestle with any hardships, or are just get downright frustrated with the economy, remember that you too must cultivate the soil of your relationship with God through the daily disciplines of prayer and scripture reading. And then, when your hour of trial comes upon you, God will produce a bountiful harvest of hope in your midst. But the hope is only possible when we take the time to tend to our spiritual lives and allow Christ to take root in the deepest crevices of our heart and mind.

Christianity: practice or belief system?

noreply@blogger.com (Mike Young) — Fri, 13 Jun 2008 02:19:00 +0000

Christianity: practice or belief system

Brian McLaren was featured in an interesting interview on the FERMI Project podcast discussing his new book, Finding Our Way: The Return of the Ancient Practices. I picked up a copy last week but haven’t finished it yet. At the beginning of chapter one, he tells about interviewing Peter Senge at a pastor’s conference. McLaren opened the interview by acknowledging for Senge that the audience of pastors was probably different than his usual gatherings of business leaders. Senge replied,

“Well, Brian, you’re right. I don’t normally speak to pastors. Actually, I was thinking about that very question yesterday when I was in a large bookstore. I asked the bookstore manager what the most popular books are these days. Most popular, he said, were books about how to get rich in the new information economy, which didn’t surprise me. …Second most popular, the manager said were books about spirituality, and in particular, books about Buddhism. And so when I thought about speaking to five hundred Christian pastors today, I thought I’d begin by asking you all a question: why are books on Buddhism so popular, and not books on Christianity?” (McLaren, Finding Our Way, p.3)

McLaren returned the question to Senge, “How would you answer that question?” Senge’s answer was, I believe, profound and very intriguing:

“I think it’s because Buddhism presents itself as a way of life, and Christianity presents itself as a system of belief. So I would want to get Christian ministers thinking about how to rediscover their own faith as a way of life, because that’s what people are searching for today. That’s what they need most.”

This was a wonderful statement for me personally because it speaks very pointedly to my own faith context at this particular time of my life. (I alluded to this in a blog post a couple of months ago). I have found my received Christianity-as-belief-system increasingly problematic as I move through my life. The fact that this belief system began 44 years ago as an extremely fundamentalist and literal form of Christianity has had much to do with my discontent. It simply could not bare the weight of life and circumstances and I found I could no longer ignore the empirical evidence of life lived outside the bubble of Christendom. And yet, I couldn’t leave “the church” or faith or Jesus.

Several weeks ago, I attended a 5 Day Academy for Spiritual Formation. To be perfectly honest, I began the experience extremely cynical and with very low expectations. I left that experience with a profound new understanding of my own faith journey and of my practice of faith from that point forward. Specifically, my new understanding revolves around this tension between practice and system of belief. I would love to hear some of your thoughts on this.

Book Review: "Centering Prayer and Inner Awakening"

ignatius22@hotmail.com (Joe LaGuardia) — Thu, 05 Jun 2008 04:25:00 +0000

Cynthia Bourgeault, Centering Prayer and Inner Awakening, foreward by Thomas Keating (Cambridge: Cowley Publications, 2004). 178 pp.

Although centering prayer has caught on in many Christian circles, seminaries, and churches since the 1970s, there is much confusion as to how one goes about doing centering prayer and how it is grounded in Christian theology and history. So when my spiritual director recommended Cynthia Bourgeault's, Centering Prayer and Inner Awakening, I thought that it was just going to be another lofty and esoteric book on prayer in general. I had read Nouwen, Merton, and several other masters on prayer; why read another one?

As I started reading Bourgeault's very accessible and user-friendly book during a silent retreat, I discovered just how important this book really is. For one, Bourgeault does not allow readers to get bogged down in either the history or the theology of centering prayer. Rather, she thrusts her readers right into the practice of centering prayer. She makes no apologies: to get the hang of centering prayer, you must make the effort to do it on a regular basis!

The first section (of four) is appropriately titled, "The Method of Centering Prayer." She instructs readers as the practice and nuances of centering prayer by defining centering prayer and then declaring what it is not. This is important because many Christians (Baptists especially) assume that centering prayer is simply New Age or Buddhist meditation in disguise. Christian centering prayer is not rooted in the east, but is rooted in Jewish rabbinic and mystic tradition. Even Jesus declares in Matthew that when one prays, one should go into a prayer closet to pray to God in "secret." Also, Jesus time and again sought solitude as a forum for building and maintaining his relationship with the Father. Prayer of a similar fashion has also been popularized by such Protestant authors as Henry Blackeby in Experiencing God, although his prescription of prayer is far removed than the intent of centering prayer.

Bourgeault insists that true centering prayer is uniquely Christian and grounded in historic Christian theology because it is a type of prayer that aims at reaching into the very heart of God not to get a word from God or a spiritual insight, but to simply rest in quality intimacy with God. Whereas eastern religions seek to empty the soul/mind or to push thoughts that erupt during meditation aside, centering prayer provides space for thoughts and the imagination to work, but recognizes that one must surrender these thoughts before God. The mind is not occupied by these thoughts or distractions. Instead, the pray-er surrenders thoughts to God and refocuses the heart on spending quality time with the Lord. In this way, true centering prayer allows the believer to "take every thought captive before the Lord," but to practice "dying to self" in the process.

She writes: "As a method of meditation, Centering Prayer is founded upon the gesture of surrendering, or letting go . . . During the prayer time itself, surrender is practiced through the letting go of thoughts as they arise. Unlike other forms of meditation, neither focused awareness nor a steady witnessing presence is required. There is no need to 'follow' the thought as they arise; merely to let them go promptly as soon as you realize you're engaged in thinking [is the goal]" (162).

Bourgeault tells one story, originally told by Thomas Keating, of a nun that attempted centering prayer for the first time. The nun was frustrated that she could not concentrate on spending time with the Lord in silence. In the midst of her solitude, she was bombarded by her many concerns and worries. She told Keating that in twenty minutes, she had ten thousand thoughts. Keating was overjoyed, for he believed that she had ten thousand opportunities to return to the Lord!

Returning to the Lord in solitude and silence is the key to centering prayer. To help one "return to the Lord", Bourgeault recommends having a "prayer word" that one uses to remind oneself that they are spending time with God, not being distracted. A prayer word, be it "love" or "God" or "Abba," acts like a red string tied around your finger. Whenever you find yourself wandering in your thoughts during prayer, reciting silently your prayer word will help refocus your heart upon God.

Centering Prayer and Inner Awakening has been one of the most user-friendly guides I have read concerning centering prayer. For all of the questions that I had about prayer, Bourgeault has managed to answer almost every one of them. I highly recommend that you invest in this book if you are interested in truly seeking God in both solitude and silence.

What are you attached to?

ignatius22@hotmail.com (Joe LaGuardia) — Tue, 20 May 2008 19:06:00 +0000

One of the classic spiritual disciplines in Christian tradition is that of discernment. No, not discernment of spirits--as to what is of a "true" spirit versus what is of a "false" spirit--rather, discernment (from an Ignatian spiritual heritage) is figuring out what we are attached to and how those attachments can hinder us from a direct and pure relationship with God. The first of the ten commandments speaks to attachments: "Thou shall have no other god before me." It does not take long before attachments become spiritual distractions that ultimately lead to a life lived in the flesh.

Attachments consist of anything that consumes our priorities and time: work, pursuit of opportunity, and eating (my own vice) to name a few. Even our religious piety and our rituals of faith can be attachments. Take note at church this Sunday: what do we do in worship "just because?" What has become stale in worship? What do we do in worship only because it makes us "feel better?" These are all threats that require our prayer and attention.

When people ask me about prayer, they ask: "Why pray? God knows our hearts and thoughts." My answer is a simple one: prayer is for not God's sake; it's for our sake. We pray because in the solitude of prayer, God confronts us with our attachments, brings to our attention our weaknesses, and simply asks us, in the midst of His presence, to "Let go and Let God."

What is it that you need to let go of today? What attachments have gotten in the way between you and God? Spend some time in prayer right now in which you envision yourself releasing those things that distract you to God.

The Spirituality of Iron Man, (and comic book movies in general): A Review

ignatius22@hotmail.com (Joe LaGuardia) — Mon, 12 May 2008 01:25:00 +0000

Iron Man, starring Robert Downey, Jr., Gwyneth Paltrow, and Jeff Bridges, is the newest movie from Marvel Productions to hit the big screen. It is the first blockbuster of the summer, and a long-awaited film among comic fans. One may wonder why a review of Iron Man is on a blog pertaining to spirituality: Over the past few years, a slough of Marvel movies, including Spiderman, Fantastic Four, and X-Men have captivated audiences world-wide. Just as the Terminator, Rambo, and numerous Cold War movies defined unrest in the 1980s; and The Matrix defined various concerns of Millennials; the Marvel movies (and comic-book movies in general) over the past decade may very well define the deepest dreams and values of the next generation of movie goers . . . and Christians. We cannot help but explore how these movies can impact and even shape spirituality amongst audiences.

(Spoiler Alert!) Iron Man follows a CEO Tony Stark (Robert Downey, Jr.) of a military weapons manufacturer. Stark is a freewheeling playboy who has everything a worldly man could ever want: cars, girls, and gadgets . . . lots of gadgets. The movie opens with Stark being taken as a hostage by Afghan terrorists and made to build a special rocket system called the Jericho Rocket. Under the guise of the project, Stark instead builds an iron suit that enables him to escape; he later perfects the blueprints and builds a more advanced armored suit. Soon after, he finds out that the Afghan terrorists are actually funded and supplied by his own company under the table and at the hands of his partner, Obadiah Stane (Jeff Bridges).

As a result of his torture and escape, Stark realizes that his life had been wasted on materialism; once free, he finds new meaning as a person who can rid the world of weapons and evil. His iron suit is just the ticket he needs to change the world one bad guy at a time. At one point of the movie, Stark reflects, "I'm alive for a reason; I must do this."

Iron Man is an energetic and fast-paced thriller that audiences have come to expect from Marvel Productions. Unlike some of its cinematic forebears, Iron Man is geared towards a more mature audience because of its high-wheeling attitude, which includes some heavy drinking and a scantily-choreographed sex scene. At the heart of the movie, and the reason for this review, is the movie's thematic movement in which Stark--once self-centered and profit-driven--becomes savior and pariah, one who sacrifices himself for the betterment of humanity.

For every comic-book movie (which I have come to call them), there are two types of plots. Some films (Spiderman, X-Men, and to some extent Fantastic Four) develop an underdog hero in which normal people take on super-heroic traits. Spiderman does this best as the weaselly and nerdy Toby Maguire plays the meager role of Peter Parker. The underdog hero usually surfaces within a middle-class world to become a star-studded Christ-figure, complete with the crucible of pride and self-doubt.

The second type of plot, which Ironman follows to the letter, finds its hero from a more upper class strata of society. This plot contains a (selfish) gazillionair who eventually recognizes that relationships and self-sacrifice is more important than money, gadgets, and crass independence (see also Batman Begins). Unlike the underdog hero who finds a unique super power from within, the millionaire Savior has money to fund really cool gadgets that enable superhuman feats to overcome adversaries (who are also usually wealthy and resourceful, but use their wealth for the attainment of greater power).

The popularity of both types of movie storylines, and of the Marvel franchise in general (Marvel has raked in somewhere around $4.9 billion gross-to-date worldwide at the box office), has struck a chord with the spiritual subconscious of movie goers. On a positive note, comic-book based movies reflect values that bring out the best in American middle-class convictions:

Human Achievement: Despite their many weaknesses, superheroes become heroes precisely because of their willingness to experience what it means to be human--the ability to believe in oneself, overcome obstacles, and persevere against hardships and adversaries against all odds.

Sacrifice: Achievement never comes without sacrifice. The hero usually sacrifices him- (or her-)self in order to bring about peace and justice against a foe. The hero learns what it means to be selfless and to serve humanity, rather than to continue in a lifestyle that focuses on power and prestige.

Redemption: In many movies, the narrative of redemption allows heroes to free themselves from weaknesses and failures. This has been the on-going theme of X-Men, in which the roguish Wolverine (Hugh Jackman) constantly battles himself as he battles his foes. Wolverine's battles are metaphors for his battle to redeem himself from his stained past.

Peace in a world filled with terror: The lessons in many comic films, especially Iron Man, is the realization that war and the armament race among nations only furthers the downward spiral of violence and war. Although many Marvel films originate in the midst of war and terror, the films have a heavy subplot in which peace is the universal goal of all humankind.

Despite these positive attributes that have the power to shape public values and audience's spiritual sensibilities, many themes in the comic-book movies have negative undertones:

Human achievement is accomplished through secular means: Heroes overcome their foes by finding the power within themselves. The idea that a Transcendent Other (God) exists is left out of the narratives entirely, and the result is that of a mechanical world in which evil and good co-exist, and that it's up to humans to right the wrongs of evil.

Values that originate out of a western, nationalist worldview: The values that many superheros hold are uniquely American and uniquely nationalistic. Values, such as independence and autonomy, hard work and ingenuity, and law-driven justice, reinforce America as a sort of police officer of the world. Recent films that have contrasted American might over and against terrorists of other countries and have depicted stereotypical cultures (this includes, to a large extent Transformers) perpetuate this worldview. Comic book movies reinforce the power and the righteousness of the American empire in the midst of a broken world.

Violence and Hammurabi's Law: Justice and the American way of handling evil is reinforced, not through non-violent resistance or protest, but through violent means that include, among other things, big explosions, lots of guns, and hand-to-hand combat. In Iron Man, for instance, the only way to fight violent forces that oppress humans are to use violent reactive forces that also inextricably threaten the lives of humans. Many movies rarely, if ever, explore the human collateral damage, much less the grief that happens in the wake of these numerous epic battles between the hero and villain. Furthermore, Hammurabi's Law ("an eye for an eye") motivates vigilantism that utilizes questionable means to produce questionable ends. Although heroes come out as "Christ-figures," their methods of exacting justice are antithetical to the ways of Christ. Christ states, "Blessed are the peacemakers;" in Marvel films, the peacemakers are dults that are both naive and ineffective.

Noncommittal approaches to relationships: Are there any heroes that actually have wives, husbands, or children (except for the Shoveler in Mystery Men)? I can't think of any. Instead, heroes are accustomed to dating their damsels in distress, and engage in relationships with people without the commitment of marriage. Although most comic book movies avoid depicting graphic sex on screen, intimacy and sexual relations outside of the bonds of marriage are usually implied. Families and marriage play a very little role in superhero movies; the decline of marriage and the incline of divorce in society merely reinforce this trend towards recreational relationships.

Appeal to younger audiences: Lunchboxes, backpacks, toys, and other paraphernalia give the false impression that comic book movies are for young audiences. Most movies are not. Despite PG-13 ratings, very little on screen blood, and no sex and frills; hardly a Marvel movie is made for young audiences. Freewheeling attitudes of heroes (Spiderman III, for instance) sends out a sublimal messages to young audiences that exploits both women and relationships. Also, violence plays a part in adolescent and pre-teen development, and Marvel movies are filled with endless battle scenes in which villains, as well as civilians, are killed in the most violent scenarios (in Iron Man, many civilians are killed due to terrorist raids and executions).

The popularity of comic book movies, of which Iron Man is only one, will continue to reflect society's deepest anxieties (war on terror, justice, middle class angst) and therefore shape spiritual moors of audiences that take in its violent overtones and questionable moral undertones.

The allure of these movies, however, reveal spiritual nuances in American audiences that are ripe for the Gospel. People are hungry for Christ-like heroes, justice, peace, redemption, sacrifice, and meaning (heroes are middle class folks that make a difference!); people need a Christ Messiah that is tough, relevant, and dynamically meaningful, and can take on the anxieties that plaque American audiences. Unfortunately, Christ's insistence on non-violent resistance is naturally counter-cultural, especially in a society in which justice is brought about by violent means. But penchant for violence merely shows that humanity is still in need of a Savior--one who makes relationships right and sufferings to cease.

This originally ran on www.baptistspirituality.com on May 10, 2008.

Becoming like a child

ignatius22@hotmail.com (Joe LaGuardia) — Mon, 28 Apr 2008 14:14:00 +0000

Throughout his preaching ministry, Jesus used hyperbole, or exaggeration, to teach important lessons. One such lesson comes from Matthew 18: Jesus called his followers to become children in order to enter God's kingdom. Imagine that! The disciples, who were arguing about who would be "first" in the Kingdom, were called to become children (who were considered second-class citizens at that time).

Jesus did not mince words when he gave this challenge: "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the kingdom of God."

It's been several hundred years, and we still struggle to understand precisely what Jesus meant. Nonetheless, with the recent birth of my son, Hayden, I am a little bit closer to figuring out how we can apply this challenge to our spiritual life. Hayden has taught me how to become a child of God.

Lesson one: little Hayden is vulnerable. He is utterly dependent upon us, his parents, to care for his every need. He unabashedly demands our attention and lets us know, in no uncertain terms, what is required in times of need. There is no pretense; there is no beating around the bush; there are no masks or facetious smiles.

When we come to God, God expects us to be vulnerable too. Many times we are too ashamed to come to God as a babe. We assume that God does not want us with all of our failures and shortcomings, but God is happy to receive us just as we are. Now that is irony!

Lesson two: Hayden cries (a lot). In our social milieu, crying is frowned upon. Someone cries in front of a TV camera, and pundits take it as either trite or contrived. When we cry, we are often apologetic and wipe our tears as soon as they come. Hayden cries and is not afraid to let the tears rip!

Some of us need a good cry too. Our emotional and spiritual cynicism has become too much of a burden, and God gives us permission to wear our emotions on our sleeves. When Hayden cries, it gives his parents the chance to embrace him and help him feel safe. When we cry, it gives God an opportunity to nurture us and be our refuge. I once heard that crying cleans our eyes so that we can see God better.

Lesson three: Hayden trusts us to provide for all his needs. We are there to serve Hayden, and we are rewarded with the opportunity to love him. Are we able to trust God with everything in our life and to fall into the Divine arms without a divided heart?

Lesson four: Hayden is a gift to us. When Hayden entered this world nearly three months ago, we were elated and exuberant. Hayden is not perfect--his head was shaped funny and his face was scrunched up at birth, like that of most babies. He has gas, spits up often, and goes potty whenever and whereever he wants, but we love him anyway, just as he is!

Unfortunately, when we go to God, we imagine God as a judge full of wrath and punishment. We imagine that God is sickened by our sin and turns away from us because He is ashamed of us. We hide from God. If we learn to think like children, we must learn that, as a created being, we are a gift to God just as Hayden is a gift to us. God recieves us with joy; God welcomes us with open arms and a warm, comforting snuggle.

As we consider these little lessons from a little new-born babe, let us continue to strive to "become like children" in order to truly enter God's presence with all the faith and passion that we can muster. Become vulnerable, cry, trust, and lean into God's "everlasting arms."

Spirituality vs. Action?

noreply@blogger.com (Matt) — Sat, 26 Apr 2008 14:06:00 +0000

Even in BCE's Nazareth Manifesto DVD someone says, "we've over-spiritualized" the message of Jesus. What they most likely mean is that we have taken away any "reality" from the message--we've explained Jesus out of reality and into alternate or future realities. They're also most likely attacking the common thought that Jesus' message and life is only about getting into heaven and the formulas many have used to reduce Jesus' message. Though I agree, I think we're hurting ourselves in the long run by continuing to speak disparagingly about spirituality.

Why should we continue to perpetuate the notion (and live with the implications)that spirituality stands in contrast with action? Do we really think that spirituality is navel-gazing that only functions to make us feel good on the inside? If we let this continue we're allowing a wedge to be driven between spirit and body. How can we have the wisdom, guidance, and guts to act with courage if we have not connected with the spirituality of Jesus' message?

I contend that a "spiritual" understanding of Jesus' message, by its very nature, demands action because spirituality is the understanding and practice that brings both the inward and outward together in unity. Without it we are divided selves.

In the Shadow of Your Wing: Green Bough House of Prayer

noreply@blogger.com (Matt) — Mon, 04 Feb 2008 02:32:00 +0000

In November, my wife and I went to the Green Bough House of Prayer, near Adrian, GA.

It is a beautiful place, hosted by Faye & Steve, both spiritual directors. It's a place of retreat, simplicity and silence--yet with concern for the world and social justice.

I arrived in a very fragmented state of being. Here is an excerpt from my Journal. The title of this post reflects a chant Steve sung at some of the evening worship times. It really centered me to draw my my attention to the constant truth that God's divine and loving presence is always with me.

"My heart has known little rest lately. Nor has it rested so fully in God as this week. I attribute this not to magical qualities of my location nor to any great power that I have. Instead, this place is oriented in such a way everything is oriented around, “Listen…”

Beautiful nature, simple and comfortable cell, simple meals, quiet everything, silence, and regular prayers, scriptures and songs in the chapel—all these come together as a recipie for listening.

My heart was initially calm, then became restless, and then calmed again. I figured out why I love back yards so much, why I love extended silence so much, and why I love chanting. All these things mediate God’s presence for me.

One thing I just can’t put words to is that my heart feels warm, truly peaceful, and relaxed. Those words don’t capture it. All I can say is sing, “In the shadow of your wing….I will sing for joy.”

Truly as the Chinese proverb says, “if a place a green bough on my heart, a bird will come rest on it.”

What am I doing to place the green bough in my heart daily so that the spirit will come and make home with me?

I have not known a time in recent memory that I wanted to read scripture—or sing, or pray or chant or read a book about prayer—especially without feeling anxious about doing so.

Evening prayer has been the most meaningful to me. I enter the chapel in silence. The room is dark, save the tea light below the Christ icon and next to the praying Mary statuette. A day is gone and past. A psalm. The Lord is with thee. A Prayer. The incense. Quiet. Sheer quiet. The sound of the presence of God. I enter through this pattern, into the shadow of God’s wing…lay for rest….and I am ready to turn over my body to sleep. What a wonderful way to punctuate one’s day and enclose one’s self with God’s presence. All have left…and I remain sitting…in silence…..no thoughts. No worries or anxieties. Merely resting in the shadow of God’s wing. It was as if I could sit there forever.

I have decided to take prayer more seriously and to create more sacred space in my daily routine. I almost fear doing this because I fear this experience losing its luster—yet that is what must happen for it to really become a deep experience. As Dr. Bondi said about prayer, when it becomes regular but less intense then you know you’re going into deeper waters because you’re acclimated."

What's the Point?

noreply@blogger.com (Erin) — Wed, 19 Sep 2007 22:11:00 +0000

Hello, Everyone! I posted this on my page and Matt asked me to post it here, as well.

***********************

Last night I watched a documentary on Amish teens. It is called Devil's Playground, and it absolutely captivated me.

As I sat in staff meeting this morning, it was all I could think about.

At 16, Amish teens are released into a period of exploration of the "english" world called rumspringa. During this time, teens are allowed to participate in anything the outside world has to offer them. Sex, drugs, parties, alcohol, jobs, cars, english clothes, television -- if you can name it, they can do it. Rumspringa does not have a carefully set timespan, as one might expect of such a rigorous community. Rather, the teens decide when to return to the community (though most live with their parents during this time) at which time they must declare whether or not they want to join the Amish church. If these young adults choose not to join the church, they are not shunned at this time. However, if they join the church and then choose to leave later, they are shunned by family, friends, the church, and the entire Amish community. Interestingly enough, 90% of Amish teens choose to join the church after rumspringa.

How do we explain this?
What do we have to learn from them?
How are the Amish building a community that encourages young adults to choose a completely counter-cultural lifestyle over the simple pleasures that often occupy the young adult mind: entertainment, pleasure, and accessibility?

As we talked over a great many things in staff meeting, I found myself wondering if there was a point to all of it. Because if we aren't doing anything to create an intentional community in the life of the church, how long will the community survive? Is there a point in trying to maintain what we're doing if no one chooses to commit to it?

Now ...lest you hear me wrong, I want to clarify.

I'm not saying that we should close up shop and head for the hills.
I'm asking the question about community in our churches.
Do we have community at all?

If we sent all of our 16 year olds out to do whatever they chose - without consequence - for 2 years, would they return to us completely committed to living the life we try to live? I suspect the answer is no.

Because 2 years is a long time to change your mind about your priorities.

And somehow the Amish have managed to teach their children the point of what it means to live as an Amish adult before they are faced with that decision.

Are we making the point to our children?
Are we encouraging them to think very seriously about their commitment to the community?
Or are we allowing them to waft in and out of our buildings without ever fostering true community for them?

Do we have community among ourselves?
What is the point we're trying to make?
And how do we make it?

************* NOTE*********
To add a little more depth to the conversation, I have a friend who is a former Mennonite and is now a layperson in my church. She had this to say in response:

If you are going to scrutinize the conservative plain people (aka, most forms of Amish and Mennonite), you must start with their fundamental basis for everything, and that is, religion.

The Amish, and Mennonites, DO NOT believe in eternal security, the Amish, going one step further, don’t believe in the hope and assurance of salvation. They believe that you can strive to practice good works, but it is eventually up to God at the end of your life whether you will be accepted into God's Kingdom. (Revelation 2:10 says that....be thou faithful unto death and I will give thee a crown of life.) They believe that if you are faithful throughout your life, you have the hope to securing an eternal life with God. They believe that it is pretentious to assume one’s status of security of salvation. Modern day interpretation of assurance has opened the door for a lax and unmotivated attitude in our churches. Whether we like it or not, we have adapted to parts of the Calvinistic viewpoints on eternal security. The early Baptist church, and primitive ones, were/are still Calvinists. Modern day Christianity believes that once you are saved, you are always kept in the fold of God, which I believe is false teaching, based on the following scriptures…Gal. 5:19-21, Rom. 11:21-22, Hebrews 12:14, 2 Peter 2:20-22, ect…. Personally, I think that it is “better safe than sorry”, what damage can it do to me to think that I could potentially lose my salvation? Wouldn’t it make me strive harder to walk in the path of godliness? These teachings make you accountable to God and to the brotherhood.

Accountability is what is lacking in modern day churches. There is little, if no, discipline enacted towards those members who are not producing good fruit. Members of our church are greeted with respect and gladness on a Sunday morning , when they have not been in church for months, are actively pursuing the world, i.e., drugs and extreme alcoholism, and NOTHING is said…we don’t want to offend, because that would mean “driving people away”….but don’t we want a refined church? Read Revelation 3:14-22.

“Community” is responsibility. Are we demanding the accountability with our youth and adults? Church discipline is an active role within the plain churches.The other thing is, they have an 8th grade “education”, minimal at best (I speak from first hand knowledge) that their spiritual education far exceeds the” three Rs”. Pages of their dictionaries are literally torn out, or pasted together or over. The ministry does not want to make the world accessible to the hands of easily molded young minds. When the teens are experiencing the world, it really is for the first time, and it can be scary! The “three-fold cord” that cannot be easily broken, which is so often preached on, is the Church, School and Home.

You have to understand that church is these peoples’ lives. It is EVERYTHING to them, from what type of clothes they make (within church discipline) to what type of vehicle they have, they are church driven and minded. You cannot take the teachings out of your head, trust me, I still don’t own a single piece of red clothing, years later.

Accountability, Discipline, reverence for God. These things are instilled and driven into every child and potential member of a plain church. It is what they know, it cannot be easily shaken. Unless you have been a member of these churches and communities, you cannot understand the value that they place on brotherhood and how much they depend on each other. They are involved in each others’ lives, my grandmother is dying, we are no longer members and we are still receiving food every other night and having offers to have our laundry folded, our lawns mowed. When one leaves this fold, especially as a young adult, they leave their families (which are all pretty much in the church) and they leave the security of their lives.

Who wants to turn down that for what? Drugs, anger, drunkenness, deceit, guile, and all the things the world has to offer?

Summer Blues?

noreply@blogger.com (Matt) — Tue, 29 May 2007 14:33:00 +0000

Life often revolves around the public/private school calendar--and when schools shut down, people scatter. There is a giant sucking sound that happens all summer, and it's the lake and the mountains that are pulling people away from church on the weekends. I've heard many people say, "Well, I'll see ya in September!!"

One response we're going to test-run is "Summer Sundays on Monday." Every other Monday night beginning in June, we'll repeat the Sunday worship in our chapel. It will be less formal, naturally, but essentially be the same thing.

I almost want to suggest summer vacation-style spirituality retreats--because surely at least some of folk's motivation for the summer disappearance is the conscious or sub-conscious desire for sabbath.

What kind of events/opportunities have you found to work for people who are feeling the summer fever?

Moving at the Speed of Crawl

noreply@blogger.com (Jeff) — Thu, 10 May 2007 15:41:00 +0000

My mentor in ministry told me several years ago (before I became a pastor) that when one is dealing with a church, "Direction is more important than speed." I understand and believe that he makes a very valid point. However, recently I have began to re-evaluate these words of wisdom. I still believe that direction is more important than speed, because if a church is going in the wrong direction then that is bad no matter the speed. And on the other hand if a church is going in the right direction, then no matter the speed they are still positively progressing.

However, recently I have become burdened by the slow pace of church. In my experience, church members are great at helping when there is a work day or other maintenance needed on the church grounds. But, when it comes to actually doing ministry for the people in the community, the bag is left almost entirely in the hands on the minister. In our post-modern, urban culture and with many of our congregations being firmly planted within modernity, how do we as ministers help our congregations move not only in a direction of ministry, but also at an effective pace?

How was Lent at your church?

noreply@blogger.com (Matt) — Fri, 20 Apr 2007 03:36:00 +0000

What did your churches do as far as formation opportunities for Lent?

We used The Way of Transforming Discipleship for our special lenten study. It went well, but I wouldn't do this for Sunday School.

Also, we experimented with a Lenten Journal. Our pastor and I put together texts for each day along with reflection questions and space for writing. I gave some simple instructions for a 20 minute centering prayer/lectio divina exercise on the Lukan text. This was all made into a booklet and passed out on Ash Wednesday. It was also available online as a blog as well. I was surprised at how much of a hit the booklet was. I thought people would see it and think, "You mean I have to DO SOMETHING??" But instead, many folks followed it religiously and found it to be a very meaningful part of their Lenten journey. Among other things, this reinforces to me that self-agency (doing someone on your own vs. something being spoon-fed to you) is the best means of learning and formation.

I think with each year that goes by, Advent and Lent become more and more meaningful to our congregation. I was encouraged to hear reflection from a deacon of ours who is a relatively new Christian who said, "I love Lent so much, it just makes the resurrection that much more powerful in my life--but I had no idea that it wasn't a universal Baptist thing and that we didn't invent it!"

Spirituality and the Body

noreply@blogger.com (Matt) — Fri, 20 Apr 2007 03:13:00 +0000

Several months ago I was struck by something an gentleman said in an older adult Sunday School class that I was visiting. This class--department, actually--meets with "assembly" time and then breaks up into more classes. During this assembly time they usually share prayer concerns. After a long list of knee replacements, hip surgeries, and numerous other physical ailments, this man stood up and said, "I just want to say one thing. All these prayer requests are good...and their needed. But when was the last time anyone shared a spiritual prayer request?" There were some nods as the room fell silent. We then proceeded to round the bases of good Baptist prayer that would get us to the lesson time. I'm not sure if it sunk in with anyone else, but it caused me to think.

Don't get me wrong, I don't want to drive a wedge between body and spirit--but we have a harder time sharing emotional or spiritual needs. I think it's ironic how our society does so much to protect our privacy at hospitals and doctor's offices regarding our "physical" condition, but that's the only thing we often feel like we can talk and pray with one another about. Perhaps it's easier to discuss physical ailments because there's a sense in which we blame ourselves and others for our emotional or spiritual ailments. Physical ailments aren't our fault--they just happen. Physical conditions are "safe."

But think of African American churches...the prayer requests I'd hear at just about any church AME, Missionary Baptist, whatever, would be full of spiritual and emotional prayer requests as well as physical ones. The only reason I can account for this is that the community has a tradition of being closer to one another and being more open with their feelings.

I think it might also stem from the fact that, as I like to put it, we know one another's hands (so-and-so's physical condition, which committee they're on, how long they've volunteered, etc) but we don't know one an other's hearts. Thus, we can only talk about hands. To venture somewhere else is to risk vulnerability. Now there are obviously levels of intimacy peppered here and there at church, but I'm willing to bet that on the whole, most churches struggle to provide a congregational culture of openness.

Thoughts?

Welcome

noreply@blogger.com (Matt) — Tue, 27 Mar 2007 00:45:00 +0000

Greetings!

It is my hope that this will be a place for you, the minister, to connect with others in dialogue around issues of Spritual Formation/Faith Formation/Education.

If you are a minister and would like to share ideas, resources, thoughts, or anything else relating to Spiritual Formation, this is the place to do so.

How can you participate? Well, you can always post comments on any postings. Or you may also email me and let me know who you are, what your role in ministry is (and organization name), and I will invite you to be an author for this site. What that means is that you can create posts yourself. I don't want to be the source of all the information and conversation--but I will be moderating by evoking conversation as well as doing my best to ensure that we don't get spam attacked.

Email me at mattbrich@gmail.com if you have any questions or want to write on this blog with me.

Blessings,
Matt