A Hindered Gospel
The youth of the Broadway Baptist Church of Fort Worth, Texas were scheduled to embark this coming Friday, July 3, on a long-scheduled music and mission tour to eastern Kentucky to sing praise to Almighty God and build decent housing for Appalachian poor people—two very basic things biblical faith commands followers of Christ to do.
They had carefully planned to work with Mountain Outreach, a mission associated with the University of the Cumberlands located in Williamsburg, Kentucky, and to stay in dormitories on the university campus.
On Monday of this past week—two days ago— Broadway received a phone call from the university informing us that the youth group was not welcome at University of the Cumberlands. The subsequent facsimile sent to Broadway Minister of Youth Fran Patterson, in its entirety, said this:
“In light of the recent decision at the Southern Baptist Convention regarding your status and affiliation with the convention, we have determined that we must resend (sic) our invitation to participate in our summer program with Mountain Outreach beginning July 5 through the 11th. We regret any inconvenience that the situation has caused especially in such short notice.
“Any inquiries in this matter may be directed to the office of the President of the University of the Cumberlands.”
Presumably, only those affiliated with the Southern Baptist Convention are qualified to do the work of the Lord at Cumberland.
Perhaps poor people who live in substandard housing in eastern Kentucky care about the denominational affiliation of those partnering with them in improving their lives. I lived and ministered in that lovely part of the world from 1986-1989 as Pastor of the First Baptist Church of Albany, Kentucky, but I simply do not remember any such concern.
What I do remember is that the good people of Kentucky conducted themselves with the highest standards of Christian grace and hospitality.
When I delivered the Franklin P. Owen lectures on the campus of the University of the Cumberlands last September, during my tenure as Interim Pastor of Broadway, I received nothing but a respectful, gracious reception from the fine faculty, staff, and student body there.
Indeed, I discovered that the University of the Cumberlands mission statement, “to offer promising students of all backgrounds a broad based liberal arts program enriched with Christian values,” is put amply into practice.
So, I am puzzled by this impoliteness.
Furthermore, I am fairly certain, even in my limited understanding of the mysterious ways of God, that the work of the Gospel is not helped but hindered by Cumberland’s reactionary decision.
So is this is what it all has come to in Southern Baptist life, a moral absolutism so airtight that is has no room for a bunch of kids who just want to do something good for God?
The decision has left Youth Pastor Fran Patterson scrambling to make other arrangements so that the young teenagers eager to serve their fellow human beings would not be disappointed. I received the following email correspondence from Fran just now:
“Thank you so much for your support and help in this difficult situation. I think I have finally found a place for us to stay and serve in the Nashville area. The whole trip was planned around the mission project in Kentucky, so I needed to find a place that wouldn't upset the rest of the schedule. It is nice to know that there are friends out there who love us and support us in what we do. I am meeting with the youth tonight to explain the happenings of the last few days.”
I wish that youth pastor did not have to make such an explanation to people in such a formative stage of their moral development. Even the wisest moral teacher would have a difficult challenge making sense of this to an adolescent understanding. I have had two days to reflect on it, and my adult mind is still confused.
Perhaps the President of the University of the Cumberlands should give the explanation. He would say that the recent disfellowship of Broadway by the Southern Baptist Convention put him in a difficult position with regard to his trustees and donors. He would say that he couldn’t risk association with a church that receives all persons, regardless of background or condition, into its life and fellowship. He would say that he simply had the best interests of the university in mind.
But when he finished speaking those kids still would be confused. So would the poor folks of Whitley County. So would I.
And, I suspect, so would Jesus.
So, on second thought, save the explanation. Issue an apology instead.
Wednesday, July 01, 2009
Monday, June 29, 2009
Glad Reunion
Jana and I were honored to be invited back to help celebrate the 60th anniversary of our beloved Trinity Baptist Church of San Antonio this past weekend.
New senior minister Les Hollon graciously extended an invitation to us weeks ago, and we eagerly accepted. I have returned to preach memorial services in the Trinity community on a number of occasions since I left three years ago this very week, but this is the first time I have had the privilege to preach a worship celebration.
It was an absolute delight, full with Trinity’s signature exuberance and warmth.
It was particularly thrilling to join in the dedication of the TriPoint community outreach center at St. Mary’s and Hwy. 281, just several blocks south of Trinity’s main campus at 319 E. Mulberry Street. Six years ago, God gave our congregation the vision to acquire the vacated Albertson’s Supermarket building at that location.
We were met in the parking lot of TriPoint by our good friend, Rene Balderas, the chief architect for the project. Rene and Liz and their three beautiful girls joined Trinity during our ministry there, and it is a great gratification to see his ample creative energies come to fruition in such a facility. My colleague Jaime Puente, who joined our ministry team at Trinity, and who was responsible for much of the concept and program development of TriPoint, gave us the tour. Isaac and Cindy Rodriguez, who also united with Trinity on our pastoral watch, operate the Grace Coffee Cafe.
Simply put, we were stunned. The place is breathtaking. What was a gigantic box a short time ago is now a dazzling recruitment center for the Kingdom of God.
After the dedication, we moved to the main campus for a barbeque supper and worship celebration. We hardly got to take a bite of our brisket because of our many wonderful friends greeting us, welcoming us back home.
Who needs food when there is such nourishing fellowship?
Then we moved down the Musselman Corridor to the sanctuary where we joined together in a rousing celebration of gratitude, remembrance, renewal, and hope. Through numerous testimonies and video presentations, we were reminded of Trinity’s rich 60 year history—and challenged to dedicate ourselves anew to the work of Christ through us far into the future.
The next morning, Pastor Les presented his inspired vision of a coordinated and interfacing ministry of Trinity Baptist Church in three locations—the main campus, the Ruble Community Center, and TriPoint—and gave insightful theological interpretation to this tripartite ministry around the doctrine of the Trinity: God the Creator, Redeemer, and Sustainer. It was imaginative pulpit work, and we left energized for the journey ahead.
God is good to give us this sweet time of reunion and reaffirmation. We are grateful.
Glad reunion, as my pastor John Claypool would say.
My little Trinity friend told his mother at bedtime Sunday night, as she tucked him in, “Mom, now I get to miss Pastor Charlie all over again.”
True. All reunions end.
But they would not be nearly so glad if they didn’t strike resonance within us for another place, provide us with intimation of another time, and lead us to T.S. Eliot's happy conclusion that we will someday “arrive where we started/And know the place for the first time.”
Jana and I were honored to be invited back to help celebrate the 60th anniversary of our beloved Trinity Baptist Church of San Antonio this past weekend.
New senior minister Les Hollon graciously extended an invitation to us weeks ago, and we eagerly accepted. I have returned to preach memorial services in the Trinity community on a number of occasions since I left three years ago this very week, but this is the first time I have had the privilege to preach a worship celebration.
It was an absolute delight, full with Trinity’s signature exuberance and warmth.
It was particularly thrilling to join in the dedication of the TriPoint community outreach center at St. Mary’s and Hwy. 281, just several blocks south of Trinity’s main campus at 319 E. Mulberry Street. Six years ago, God gave our congregation the vision to acquire the vacated Albertson’s Supermarket building at that location.
In one of the most notable outpourings of generosity I have ever witnessed from a congregation, Trinity raised almost $4 million in pledges to purchase that building in only two weeks’ time. Through the years, it has been used to house victims from Hurricane Katrina, host young and fledgling congregations at worship, and warehouse the San Antonio Junior League’s Christmas toy program.
But, the project cranked into high gear last year when the San Antonio YMCA agreed to partner with Trinity in moving their downtown facilities to the location. As a result, TriPoint now hosts a state-of-the-art fitness center its north side, and the Grace Coffee Café on its south side. Folks from all over the city are now gathering for exercise, fellowship, worship, and conversation because of Trinity’s remarkable vision of outreach.
But, the project cranked into high gear last year when the San Antonio YMCA agreed to partner with Trinity in moving their downtown facilities to the location. As a result, TriPoint now hosts a state-of-the-art fitness center its north side, and the Grace Coffee Café on its south side. Folks from all over the city are now gathering for exercise, fellowship, worship, and conversation because of Trinity’s remarkable vision of outreach.
We were met in the parking lot of TriPoint by our good friend, Rene Balderas, the chief architect for the project. Rene and Liz and their three beautiful girls joined Trinity during our ministry there, and it is a great gratification to see his ample creative energies come to fruition in such a facility. My colleague Jaime Puente, who joined our ministry team at Trinity, and who was responsible for much of the concept and program development of TriPoint, gave us the tour. Isaac and Cindy Rodriguez, who also united with Trinity on our pastoral watch, operate the Grace Coffee Cafe.
Simply put, we were stunned. The place is breathtaking. What was a gigantic box a short time ago is now a dazzling recruitment center for the Kingdom of God.
After the dedication, we moved to the main campus for a barbeque supper and worship celebration. We hardly got to take a bite of our brisket because of our many wonderful friends greeting us, welcoming us back home.
Who needs food when there is such nourishing fellowship?
Then we moved down the Musselman Corridor to the sanctuary where we joined together in a rousing celebration of gratitude, remembrance, renewal, and hope. Through numerous testimonies and video presentations, we were reminded of Trinity’s rich 60 year history—and challenged to dedicate ourselves anew to the work of Christ through us far into the future.
The next morning, Pastor Les presented his inspired vision of a coordinated and interfacing ministry of Trinity Baptist Church in three locations—the main campus, the Ruble Community Center, and TriPoint—and gave insightful theological interpretation to this tripartite ministry around the doctrine of the Trinity: God the Creator, Redeemer, and Sustainer. It was imaginative pulpit work, and we left energized for the journey ahead.
God is good to give us this sweet time of reunion and reaffirmation. We are grateful.
Glad reunion, as my pastor John Claypool would say.
My little Trinity friend told his mother at bedtime Sunday night, as she tucked him in, “Mom, now I get to miss Pastor Charlie all over again.”
True. All reunions end.
But they would not be nearly so glad if they didn’t strike resonance within us for another place, provide us with intimation of another time, and lead us to T.S. Eliot's happy conclusion that we will someday “arrive where we started/And know the place for the first time.”
Wednesday, June 24, 2009
Disfellowship and Dismay
The decision of the Southern Baptist Convention to find Broadway Baptist Church not in friendly cooperation is a missed opportunity for the denomination to reverse its regressive slide and take a small, safe step in the direction of inclusiveness.
For a year now, both Broadway and Southern Baptist leaders have worked diligently to maintain its historic, 127 year relationship. The ties that bind the church and denomination are strong and numerous, particularly given Broadway’s close relationship with Southwestern Seminary. Though archaic today, the Southern Baptist Training Union was launched in Broadway Baptist Church. (Anyone who has ever actually had to endure Training Union classes might conclude Broadway deserves to be ousted for introducing such an uninteresting program to Baptist life.)
Last summer a motion was made by a North Carolina pastor to remove Broadway from the Southern Baptist Convention on the grounds that the church was in violation of Article III of the SBC Constitution which prohibits churches from taking any action “to affirm, approve, or endorse homosexual behavior.” How he concluded such a thing is a mystery; he has never had any formal communication with the church.
Nevertheless, the motion was referred to the Executive Committee of the Convention which opened up a dialogue that was largely respectful and gracious. A spirit of concord and mutual understanding prevailed in our conversations and correspondence. A number of Southern Baptist leaders were helpful and constructive in behind-the-scenes ways to bring the matter to the positive conclusion of Broadway’s continued friendly cooperation with the SBC.
It became clear early on that the Executive Committee did not wish to disfellowship Broadway. They seemed painfully aware of the negative, intolerant image of the SBC in American public life, and were determined not to do anything more to contribute to that image. Furthermore, the Committee appeared to embody more diversity and complexity than I had imagined.
We explained before the Committee that Broadway has never entertained any formal order of business before the congregational body that constitutes an endorsement of homosexual behavior. We further explained that church membership and congregational service in no way denotes ratification of the behavior of the individual holding that membership and performing that service.
Discussions were candid and thorough. More conservative voices on the Executive Committee wanted Broadway to do something clearly not required by the SBC Constitution: take formal congregational action to condemn homosexual behavior. This extraordinary measure has not been required of any other SBC church. It would be unprecedented and unauthorized. Such requirement repeatedly surfaced in our deliberations, and each time the Executive Committee backed off it.
Our presentations were thoughtfully and hospitably received. A spirit of Christian reconciliation emerged. Several Executive Committee members privately questioned the SBC’s authority to pursue the matter. I felt we had a historic opportunity to move the denomination in a progressive direction. It seemed that the Committee was prepared to receive our direct, good-faith testimony of continued cooperation rather than scurrilous allegations from unnamed sources outside our congregation. (Perhaps when we finish purging our church roles of homosexual persons, we can get to work on weeding out the gossips.)
The breakdown came when those advocating the more rigorous constitutional test won the day. It became clear several weeks ago from the Executive Committee that Broadway would have to implement measures to identify, isolate, and distinguish our gay and lesbian members from the rest of the congregation in order to be found in friendly cooperation. Of course, conscience, congregational autonomy, and common decency prohibit us from doing so.
Now, it appears that the constitutional language as presently stated in Article III is not sufficient. It is not enough for cooperating Southern Baptist churches simply to take no action to affirm homosexual behavior. They must now take formal action explicitly to disapprove such behavior.
Every Southern Baptist church of any size has homosexual members. These friends pray with us, sing with us, give with us, serve with us, and take the Body and Blood of Christ at the table of the Lord with us. Will the test imposed upon Broadway by the denomination now be required of all the churches?
The recommendation to disfellowship Broadway was unanimously passed in the Executive Committee. It was approved by the Convention without discussion. Not even one lone solitary dissenting voice. Such uniformity of thought and silence of conscience means that the SBC remains Baptist in name only.
The moral legalism inherent in the Southern Baptist Convention’s decision indicates the spiritual disease infecting and destroying our Baptist body today. Instead of focusing our energies of love on a lonely and hurting world, we are obsessed with endlessly parsing out arcane legalities designed to assert our own moral purity and superiority.
It is a sound and fury signifying nothing.
The decision of the Southern Baptist Convention to find Broadway Baptist Church not in friendly cooperation is a missed opportunity for the denomination to reverse its regressive slide and take a small, safe step in the direction of inclusiveness.
For a year now, both Broadway and Southern Baptist leaders have worked diligently to maintain its historic, 127 year relationship. The ties that bind the church and denomination are strong and numerous, particularly given Broadway’s close relationship with Southwestern Seminary. Though archaic today, the Southern Baptist Training Union was launched in Broadway Baptist Church. (Anyone who has ever actually had to endure Training Union classes might conclude Broadway deserves to be ousted for introducing such an uninteresting program to Baptist life.)
Last summer a motion was made by a North Carolina pastor to remove Broadway from the Southern Baptist Convention on the grounds that the church was in violation of Article III of the SBC Constitution which prohibits churches from taking any action “to affirm, approve, or endorse homosexual behavior.” How he concluded such a thing is a mystery; he has never had any formal communication with the church.
Nevertheless, the motion was referred to the Executive Committee of the Convention which opened up a dialogue that was largely respectful and gracious. A spirit of concord and mutual understanding prevailed in our conversations and correspondence. A number of Southern Baptist leaders were helpful and constructive in behind-the-scenes ways to bring the matter to the positive conclusion of Broadway’s continued friendly cooperation with the SBC.
It became clear early on that the Executive Committee did not wish to disfellowship Broadway. They seemed painfully aware of the negative, intolerant image of the SBC in American public life, and were determined not to do anything more to contribute to that image. Furthermore, the Committee appeared to embody more diversity and complexity than I had imagined.
We explained before the Committee that Broadway has never entertained any formal order of business before the congregational body that constitutes an endorsement of homosexual behavior. We further explained that church membership and congregational service in no way denotes ratification of the behavior of the individual holding that membership and performing that service.
Discussions were candid and thorough. More conservative voices on the Executive Committee wanted Broadway to do something clearly not required by the SBC Constitution: take formal congregational action to condemn homosexual behavior. This extraordinary measure has not been required of any other SBC church. It would be unprecedented and unauthorized. Such requirement repeatedly surfaced in our deliberations, and each time the Executive Committee backed off it.
Our presentations were thoughtfully and hospitably received. A spirit of Christian reconciliation emerged. Several Executive Committee members privately questioned the SBC’s authority to pursue the matter. I felt we had a historic opportunity to move the denomination in a progressive direction. It seemed that the Committee was prepared to receive our direct, good-faith testimony of continued cooperation rather than scurrilous allegations from unnamed sources outside our congregation. (Perhaps when we finish purging our church roles of homosexual persons, we can get to work on weeding out the gossips.)
The breakdown came when those advocating the more rigorous constitutional test won the day. It became clear several weeks ago from the Executive Committee that Broadway would have to implement measures to identify, isolate, and distinguish our gay and lesbian members from the rest of the congregation in order to be found in friendly cooperation. Of course, conscience, congregational autonomy, and common decency prohibit us from doing so.
Now, it appears that the constitutional language as presently stated in Article III is not sufficient. It is not enough for cooperating Southern Baptist churches simply to take no action to affirm homosexual behavior. They must now take formal action explicitly to disapprove such behavior.
Every Southern Baptist church of any size has homosexual members. These friends pray with us, sing with us, give with us, serve with us, and take the Body and Blood of Christ at the table of the Lord with us. Will the test imposed upon Broadway by the denomination now be required of all the churches?
The recommendation to disfellowship Broadway was unanimously passed in the Executive Committee. It was approved by the Convention without discussion. Not even one lone solitary dissenting voice. Such uniformity of thought and silence of conscience means that the SBC remains Baptist in name only.
The moral legalism inherent in the Southern Baptist Convention’s decision indicates the spiritual disease infecting and destroying our Baptist body today. Instead of focusing our energies of love on a lonely and hurting world, we are obsessed with endlessly parsing out arcane legalities designed to assert our own moral purity and superiority.
It is a sound and fury signifying nothing.
Friday, February 06, 2009
Corley Elizabeth
The southern poet, James Agee, said: "Every time a child is born the potentiality of the human race is born again."
Our first grandchild, Corley Elizabeth McCormick, arrived on the planet this afternoon around 2:00. She came in weighing a sturdy 8 lbs., 7 ozs. and sporting thick shocks of black hair. She takes the maiden name of her paternal grandmother.
Proud parents are our son, Chad, and his lovely wife, Mary Beth. Chad manages the 100,000 acre Cargile Ranch near Mertzen, Texas and Mary Beth teaches middle school in San Angelo.
Jana and I are beside ourselves with joy. Universal testimony to grandparenthood said we would be, but such reports were understated. Joy like this cannot be spoken.
Mary Beth is resting now, doing quite well after her good work this day. We are grateful and humbled by this miracle of birth, and mindful that such a miracle is replicated generously and innumerably by God each day. Thank you all for the loving solidarity of prayer and celebration with us on this grand occasion.
The southern poet, James Agee, said: "Every time a child is born the potentiality of the human race is born again."It is Eden all over in our home tonight.
Wednesday, January 28, 2009
Why Don't Progressive Churches Do Evangelism?
One of the oddest ironies of contemporary Christianity in America is the inability-- or unwillingness-- of progressive churches to evangelize.
These are the churches with the most excellent values of inclusiveness and empowerment. It is axiomatic that openness of heart and mind to all people is a principle ingredient to congregational growth.
But, it is precisely these churches that are not only not increasing in membership but are actually in clear decline.
This is puzzling.
The core enterprise of original Christianity was to extend to the world an invitation to gather together in a New Community of Love.
It was the kerygma of that euanggelion around which the first disciples came together: the life, ministry, death, resurrection, and return of Christ. The very nature of news calls for it to be disseminated and announced. The very purpose of this news is to create something “new,” that is, the community of crucified and resurrected persons called the Church of Jesus.
The word we translate “evangelism” was initially used to herald the coming visit of Roman ruler to a far-flung province. The church, subversive movement that it was, co-opted that secular term to convey the arrival of the only true King, and the establishment of the only exhaustive and eternal kingdom. The concept at the point of its inception connoted a town crier, a communal notice, an open announcement, a public address.
There are old arguments for why progressive churches aren't evangelistic:
1.) Evangelism has been done so coercively and inauthentically by the fundamentalists, that progressives want little to do with it.
2.) Progressive churches have a style and methodology-- liturgical worship, scholarly Scripture study, etc.-- that do not appeal to the zeitgeist of of our day.
3.) Faith is an intensely private matter that is not properly addressed in public ways. Evangelism requires a necessary intrusion into this privacy.
4.) Demographic forces have adversely affected the progressive churches of our cities more than the conservative churches of our suburbs. "Red state/blue state" now means "red church/ blue church."
These strike me as tired dichotomies that are increasingly irrelevant. First, we no longer have a "Christ-haunted" culture, as Flannery O'Conner described the South of her day with its slam-bang, hard-boiled religious fervor. Second, it is precisely the historic, rich traditionism and symbolism that is increasingly attractive to emerging generations. Third, the old public/private divide is all but erased in our day of Oprah and reality TV. Fourth, it seems the election of President Obama reflects a growing dissatisfaction with the polarization of our hyper-sorted national community. Furthermore, economic dynamics are bringing families back into the centers of our cities and away from the sprawling suburbs.
So, why can't churches like ours be evangelistic? Is there some other reason?
One of the oddest ironies of contemporary Christianity in America is the inability-- or unwillingness-- of progressive churches to evangelize.
These are the churches with the most excellent values of inclusiveness and empowerment. It is axiomatic that openness of heart and mind to all people is a principle ingredient to congregational growth.
But, it is precisely these churches that are not only not increasing in membership but are actually in clear decline.
This is puzzling.
The core enterprise of original Christianity was to extend to the world an invitation to gather together in a New Community of Love.
It was the kerygma of that euanggelion around which the first disciples came together: the life, ministry, death, resurrection, and return of Christ. The very nature of news calls for it to be disseminated and announced. The very purpose of this news is to create something “new,” that is, the community of crucified and resurrected persons called the Church of Jesus.
The word we translate “evangelism” was initially used to herald the coming visit of Roman ruler to a far-flung province. The church, subversive movement that it was, co-opted that secular term to convey the arrival of the only true King, and the establishment of the only exhaustive and eternal kingdom. The concept at the point of its inception connoted a town crier, a communal notice, an open announcement, a public address.
There are old arguments for why progressive churches aren't evangelistic:
1.) Evangelism has been done so coercively and inauthentically by the fundamentalists, that progressives want little to do with it.
2.) Progressive churches have a style and methodology-- liturgical worship, scholarly Scripture study, etc.-- that do not appeal to the zeitgeist of of our day.
3.) Faith is an intensely private matter that is not properly addressed in public ways. Evangelism requires a necessary intrusion into this privacy.
4.) Demographic forces have adversely affected the progressive churches of our cities more than the conservative churches of our suburbs. "Red state/blue state" now means "red church/ blue church."
These strike me as tired dichotomies that are increasingly irrelevant. First, we no longer have a "Christ-haunted" culture, as Flannery O'Conner described the South of her day with its slam-bang, hard-boiled religious fervor. Second, it is precisely the historic, rich traditionism and symbolism that is increasingly attractive to emerging generations. Third, the old public/private divide is all but erased in our day of Oprah and reality TV. Fourth, it seems the election of President Obama reflects a growing dissatisfaction with the polarization of our hyper-sorted national community. Furthermore, economic dynamics are bringing families back into the centers of our cities and away from the sprawling suburbs.
So, why can't churches like ours be evangelistic? Is there some other reason?
Tuesday, January 20, 2009
Invocation
We offered this opening prayer in our worship on Sunday at Broadway Baptist Church:
O Lord, we come before you today to celebrate you in spirit and truth. But, just because we want to do that does not mean it will automatically happen. Help us, God. Guide our worship. Let the words of our mouths and the meditations of our hearts be acceptable in your sight.
We bring prayers before you today especially for our nation. We have sinned. We ask forgiveness for our pride, arrogance, naivete, materialism, idolatry and injustice.
Turn our hearts toward you, O God. We lift our nation up to you love and peace.
Hear our prayer for Mr. Bush and his family as they leave the presidency, and for Mr. Obama and his family as they enter it.
Capture Barack Obama's head with your wisdom. Deepen his heart with your compassion. Strengthen his hand with your courage.
Keep us and all the nations of the world in your protection and peace.
Through Jesus Christ-- King of all kings, Ruler of all rulers, Lord of all lords-- who lives and reigns with you and with the Holy Spirit, one God, now and forever.
Amen.
We offered this opening prayer in our worship on Sunday at Broadway Baptist Church:
O Lord, we come before you today to celebrate you in spirit and truth. But, just because we want to do that does not mean it will automatically happen. Help us, God. Guide our worship. Let the words of our mouths and the meditations of our hearts be acceptable in your sight.
We bring prayers before you today especially for our nation. We have sinned. We ask forgiveness for our pride, arrogance, naivete, materialism, idolatry and injustice.
Turn our hearts toward you, O God. We lift our nation up to you love and peace.
Hear our prayer for Mr. Bush and his family as they leave the presidency, and for Mr. Obama and his family as they enter it.
Capture Barack Obama's head with your wisdom. Deepen his heart with your compassion. Strengthen his hand with your courage.
Keep us and all the nations of the world in your protection and peace.
Through Jesus Christ-- King of all kings, Ruler of all rulers, Lord of all lords-- who lives and reigns with you and with the Holy Spirit, one God, now and forever.
Amen.
Saturday, January 10, 2009
Aerial Desdemona
Yesterday gave me a view of the ranch I haven't yet seen.
My friend James Adyelotte, faithful Broadway member and winsome metereologist for the NBC affiliate in Dallas/Fort Worth, flew me around greater Desdemona in his Cessna Cardinal.
James is a delightful spirit, quick with laughter but engaging in serious matters of faith also. For him, flying has a spiritual dimension, and he took it up several years ago as a step of courage at a difficult juncture in his personal life.
We met at the small airport in Stephenville, 25 miles east of our home, and in no time we were up in the air heading back west toward Desdemona.
So interesting seeing the ranch from the air. To look at the land panoramically, as a comprehensive whole, undemarcated in vision by road or fence or physical feature, plants a different topographical perspective in the mind. It is an impression of smallness, yet a significant smallness, and the critical need for stewardship of that particular small ground.
It had been some time since I last flew in small private aircraft, and the experience is invigorating. You become a bird.
Yesterday gave me a view of the ranch I haven't yet seen.
My friend James Adyelotte, faithful Broadway member and winsome metereologist for the NBC affiliate in Dallas/Fort Worth, flew me around greater Desdemona in his Cessna Cardinal.
James is a delightful spirit, quick with laughter but engaging in serious matters of faith also. For him, flying has a spiritual dimension, and he took it up several years ago as a step of courage at a difficult juncture in his personal life.
We met at the small airport in Stephenville, 25 miles east of our home, and in no time we were up in the air heading back west toward Desdemona.
Take off and landing got my attention, but the flight itself was smooth and relaxing. It was brilliantly clear weather, perfect for flying.
Jana informed me that she had taken out a million dollar policy on me just in case. Nothing like the reassurance of a devoted wife.
Jana informed me that she had taken out a million dollar policy on me just in case. Nothing like the reassurance of a devoted wife.
So interesting seeing the ranch from the air. To look at the land panoramically, as a comprehensive whole, undemarcated in vision by road or fence or physical feature, plants a different topographical perspective in the mind. It is an impression of smallness, yet a significant smallness, and the critical need for stewardship of that particular small ground.It had been some time since I last flew in small private aircraft, and the experience is invigorating. You become a bird.Friday, December 26, 2008
There Is A Place For You
The Christmas story holds endless fascination for us for many reasons. One of the characters who captures my imagination in this drama is the unnamed innkeeper.
As I see the movie playing in my head about this holy night, there are many thousands of folks on the roads of Judea that week, each returning to his or her hometown to be registered by the government for the census, as was the decree of the empire. Awful time for a pregnant woman to have to travel, but that was the law.
The trip from Nazareth to Joseph’s hometown of Bethlehem was over 60 miles, and took a number of days to travel. Mary was heavy with child and bone tired. Joseph had already approached several inns along the road that late afternoon, but they were all already full. No room. It was getting late and Mary couldn’t go much further.
The anonymous innkeeper of Luke’s immortal story sized up the situation instinctively. He too had no vacancy in his establishment, but instead of turning the young couple away, he performed a simple act of kindness: he made a place for them.
He asked the young couple to indulge him a few minutes. He disappeared to the stables where the livestock were boarded for the evening. He found one empty stall that he carefully swept. He placed fresh hay on the dirt floor. He cleared out a feed trough and lined it with the cleanest saddle blankets he could lay hold of. It wasn’t much, but it would be better than a cold hillside.
Then he led the holy family to the barn of Messiah birth.
He could have easily and perhaps justifiably gone about his business. He was stretched to capacity that night with so many guests, distracted by so many needs. But, in the midst of all the stress and demand of that fateful evening, he took the time. He made a place.
The biblical texts of course do not mention an innkeeper. And make only a singular and brief notation of an inn. But, in our imagination we see an individual of exceptional moral compassion and sensitivity, who employed a simple kindness that played a critical role in the arrival of the Christ child.
I see another scene in the movie in my head: Jesus’ mother and father telling him this story over and over again throughout his boyhood moral formation, about a stranger’s generosity that made his birth possible, a surprising provision on a cold night, and a Divine Providence so ingenious that it transformed the unlikeliest of persons into an angel of mercy.
There are angels dispatched for us from on high right now, if we have the cinematic and sanctified imagination to believe it. They are busy acting on our behalf, bringing about our good, transforming our circumstances of scarcity into interventions of abundance. They are clearing out the refuse, preparing what Hemingway piercingly described as that “clean, well-lighted place” we all long for.
Long no longer. It’s Christmas. In Jesus, God has made room.
There is a place for you.
The Christmas story holds endless fascination for us for many reasons. One of the characters who captures my imagination in this drama is the unnamed innkeeper.
As I see the movie playing in my head about this holy night, there are many thousands of folks on the roads of Judea that week, each returning to his or her hometown to be registered by the government for the census, as was the decree of the empire. Awful time for a pregnant woman to have to travel, but that was the law.
The trip from Nazareth to Joseph’s hometown of Bethlehem was over 60 miles, and took a number of days to travel. Mary was heavy with child and bone tired. Joseph had already approached several inns along the road that late afternoon, but they were all already full. No room. It was getting late and Mary couldn’t go much further.
The anonymous innkeeper of Luke’s immortal story sized up the situation instinctively. He too had no vacancy in his establishment, but instead of turning the young couple away, he performed a simple act of kindness: he made a place for them.
He asked the young couple to indulge him a few minutes. He disappeared to the stables where the livestock were boarded for the evening. He found one empty stall that he carefully swept. He placed fresh hay on the dirt floor. He cleared out a feed trough and lined it with the cleanest saddle blankets he could lay hold of. It wasn’t much, but it would be better than a cold hillside.
Then he led the holy family to the barn of Messiah birth.
He could have easily and perhaps justifiably gone about his business. He was stretched to capacity that night with so many guests, distracted by so many needs. But, in the midst of all the stress and demand of that fateful evening, he took the time. He made a place.
The biblical texts of course do not mention an innkeeper. And make only a singular and brief notation of an inn. But, in our imagination we see an individual of exceptional moral compassion and sensitivity, who employed a simple kindness that played a critical role in the arrival of the Christ child.
I see another scene in the movie in my head: Jesus’ mother and father telling him this story over and over again throughout his boyhood moral formation, about a stranger’s generosity that made his birth possible, a surprising provision on a cold night, and a Divine Providence so ingenious that it transformed the unlikeliest of persons into an angel of mercy.
There are angels dispatched for us from on high right now, if we have the cinematic and sanctified imagination to believe it. They are busy acting on our behalf, bringing about our good, transforming our circumstances of scarcity into interventions of abundance. They are clearing out the refuse, preparing what Hemingway piercingly described as that “clean, well-lighted place” we all long for.
Long no longer. It’s Christmas. In Jesus, God has made room.
There is a place for you.
Tuesday, December 23, 2008
The Birth of a Baby
Of all the dangerous and miraculous stories of scripture, the story of the Virgin Birth has captured the imagination of the church in a unique way.
Historic Christianity insists on embracing the Virgin Birth precisely because it synthesizes brilliantly the core imagination of God becoming flesh. It calls us to an order only love can create.
A young Jewish woman is impregnated by the Holy Spirit, and carries a baby inside her out of wedlock, and then is informed by an angel that the baby she is carrying is the Savior of the world. A little illegitimate child as Messiah. A young woman who transcends the narrow confines of her social, economic, and cultural context to give birth to Messiah. It really is the quintessential impossible story. And that’s why the church has always insisted that we embrace it.
But, the story of the virgin birth is also about the equally high purpose of establishing Christ's humanity. The mystery of the incarnation is found in a Messiah who gestates in the belly of young Jewish peasant girl for nine months only to be delivered in a labor of love that changed the whole world. The doctrine of the virgin birth was originally developed to counter the Gnostic notion that Jesus was not fully human, did not develop from something so tiny and tenuous as a fertilized egg, did not grow as a fetus inside a teenage girl, did not cause that young mama to puke every morning for weeks, was not heaved out into the world in a painful and bloody birth like every other human on the planet—and in a smelly barn with livestock at that. You can’t get more physical and sensate than a birth.
Jana and I have big news: we are going to be grandparents in February. A little girl already named Corley Elizabeth will be born to Chad and Mary Beth. I give you fair warning right now—you won’t be able to live with me. Grandparent names have already been claimed. Jana will be ‘Nana’ and I will be ‘Papa Charlie.’ Of course, that little girl can call me anything she wants to! Our precious Mary Beth miscarried twice, so we see this baby as a miracle. But, then again, aren’t they all?
We cannot pay homage to the god of science, and worship at the altar of human rationalism, and celebrate the story of the virgin birth at the same time. We are called to suspend and bracket science, to trust that there is an order beyond what we can analyze.
We have to be embarrassed, because, as the great novelist Flannery O’Connor wryly commented, “Mystery is a great embarrassment to the modern mind.”
Of all the dangerous and miraculous stories of scripture, the story of the Virgin Birth has captured the imagination of the church in a unique way.
Historic Christianity insists on embracing the Virgin Birth precisely because it synthesizes brilliantly the core imagination of God becoming flesh. It calls us to an order only love can create.
A young Jewish woman is impregnated by the Holy Spirit, and carries a baby inside her out of wedlock, and then is informed by an angel that the baby she is carrying is the Savior of the world. A little illegitimate child as Messiah. A young woman who transcends the narrow confines of her social, economic, and cultural context to give birth to Messiah. It really is the quintessential impossible story. And that’s why the church has always insisted that we embrace it.
But, the story of the virgin birth is also about the equally high purpose of establishing Christ's humanity. The mystery of the incarnation is found in a Messiah who gestates in the belly of young Jewish peasant girl for nine months only to be delivered in a labor of love that changed the whole world. The doctrine of the virgin birth was originally developed to counter the Gnostic notion that Jesus was not fully human, did not develop from something so tiny and tenuous as a fertilized egg, did not grow as a fetus inside a teenage girl, did not cause that young mama to puke every morning for weeks, was not heaved out into the world in a painful and bloody birth like every other human on the planet—and in a smelly barn with livestock at that. You can’t get more physical and sensate than a birth.
Jana and I have big news: we are going to be grandparents in February. A little girl already named Corley Elizabeth will be born to Chad and Mary Beth. I give you fair warning right now—you won’t be able to live with me. Grandparent names have already been claimed. Jana will be ‘Nana’ and I will be ‘Papa Charlie.’ Of course, that little girl can call me anything she wants to! Our precious Mary Beth miscarried twice, so we see this baby as a miracle. But, then again, aren’t they all?
We cannot pay homage to the god of science, and worship at the altar of human rationalism, and celebrate the story of the virgin birth at the same time. We are called to suspend and bracket science, to trust that there is an order beyond what we can analyze.
We have to be embarrassed, because, as the great novelist Flannery O’Connor wryly commented, “Mystery is a great embarrassment to the modern mind.”
Tuesday, November 25, 2008
Thanksgiving Eating
I learned early on that eating was a major motif of the Christian experience. I’ve been trying to practice that part of the faith ever since.
As a child, every time I was at church I had something good to eat. It started out with cookies and Kool Aid in Sunday School and Vacation Bible School, then graduated to donuts and coffee later on, then progressed to world class pot lucks and marvelous summer ice cream suppers and now to the brilliant meals I get to enjoy here at Broadway Baptist. Broadway should win the Nobel Prize for eating.
When I was a young country preacher, the defining characteristic of a successful ministry had nothing to do with preaching or pastoral care, but rather with the way you could pack it in at the dinner table. I learned after I first arrived at the West Point Baptist Church of Matanzas, Kentucky, that if I simply “chowed down” I would likely make it in this new, strange, wonderful work I had been called to. One of my predecessors in that little rural fellowship possessed the fatal flaw of being a finicky eater and those country folks talked about him in serious, pitying tones throughout my entire tenure, as if he had contracted bubonic plague. I determined early on that I would not commit that mistake.
This holy centrality of food would move to a whole new level at revival time. The pastor and guest evangelist would attend a daily moveable feast of three huge meals a day, breakfast, lunch and supper. One alone would have been more than sufficient, but the celebration of meals in folks’ homes was a high spiritual value for country people. So, we rotated through the entire congregation in a week’s time and feasted like kings. Even my hardy indulgence for eating was severely tested. I learned to pace myself through these rituals and to apportion and position food on my plate in such a manner that I could not only gastronomically negotiate it but also satisfy and honor my ever-watchful hosts.
Thanksgiving poses a dilemma for us. On the one hand, we want to enter into the gratitude and warm-heartedness of the season, feeling the peace and goodwill that comes from our abundance of riches and provisions we are fortunate enough, simply by virtue of our national origin, to experience. But, on the other hand, the obscene bounty that I have just described presents an insurmountable contradiction and cruel irony in a world of deprivation and disease, want and hunger. This brilliant eating is the exception to the awful rule in our human family.
923 million people across the world are hungry. Every day, almost 16,000 children die from hunger-related causes--one child every five seconds. In the course of the sermon you hear this Sunday, 250 children will die because they don’t have enough to eat.
Most poor people who are hungry deal with chronic undernourishment and vitamin or mineral deficiencies. The result is stunted growth, weakness and heightened susceptibility to illness. Poor nutrition and calorie deficiencies cause nearly one in three people to die prematurely or have disabilities, according to the World Health Organization.
Children are the most at risk of undernourishment. In 2006, about 9.7 million children died before they reached their fifth birthday. Almost all of these deaths occurred in developing countries, 4/5 of them in sub-Saharan Africa and South Asia, the two regions that also suffer from the highest rates of hunger and malnutrition.
Most of these deaths are attributed, not to outright starvation, but to diseases that affect vulnerable children whose bodies have been weakened by hunger. Every year, more than 20 million low-birth weight babies are born in developing countries. The four most common childhood illnesses are diarrhea, acute respiratory illness, malaria and measles. These illnesses are both preventable and treatable.
It seems to me that the most authentic way for us to express our gratitude to God this Thanksgiving season is to give generously to hunger relief efforts so that we can bring some of these children to the table of provision. (Click on http://www.wvi.org/wvi/wviweb.nsf for a good, reputable organization called World Vision.)
Even—no especially—in this season of economic downturn, let’s show not only the ingenuity of eating, but also the ingenuity of giving so that others in our global family may enjoy a modicum of what we lavish in daily.
Franklin Roosevelt said, “The test of our progress is not whether we add more to the abundance of those who have much; it is whether we provide enough for those who have little.”
I learned early on that eating was a major motif of the Christian experience. I’ve been trying to practice that part of the faith ever since.
As a child, every time I was at church I had something good to eat. It started out with cookies and Kool Aid in Sunday School and Vacation Bible School, then graduated to donuts and coffee later on, then progressed to world class pot lucks and marvelous summer ice cream suppers and now to the brilliant meals I get to enjoy here at Broadway Baptist. Broadway should win the Nobel Prize for eating.
When I was a young country preacher, the defining characteristic of a successful ministry had nothing to do with preaching or pastoral care, but rather with the way you could pack it in at the dinner table. I learned after I first arrived at the West Point Baptist Church of Matanzas, Kentucky, that if I simply “chowed down” I would likely make it in this new, strange, wonderful work I had been called to. One of my predecessors in that little rural fellowship possessed the fatal flaw of being a finicky eater and those country folks talked about him in serious, pitying tones throughout my entire tenure, as if he had contracted bubonic plague. I determined early on that I would not commit that mistake.
This holy centrality of food would move to a whole new level at revival time. The pastor and guest evangelist would attend a daily moveable feast of three huge meals a day, breakfast, lunch and supper. One alone would have been more than sufficient, but the celebration of meals in folks’ homes was a high spiritual value for country people. So, we rotated through the entire congregation in a week’s time and feasted like kings. Even my hardy indulgence for eating was severely tested. I learned to pace myself through these rituals and to apportion and position food on my plate in such a manner that I could not only gastronomically negotiate it but also satisfy and honor my ever-watchful hosts.
Thanksgiving poses a dilemma for us. On the one hand, we want to enter into the gratitude and warm-heartedness of the season, feeling the peace and goodwill that comes from our abundance of riches and provisions we are fortunate enough, simply by virtue of our national origin, to experience. But, on the other hand, the obscene bounty that I have just described presents an insurmountable contradiction and cruel irony in a world of deprivation and disease, want and hunger. This brilliant eating is the exception to the awful rule in our human family.
923 million people across the world are hungry. Every day, almost 16,000 children die from hunger-related causes--one child every five seconds. In the course of the sermon you hear this Sunday, 250 children will die because they don’t have enough to eat.
Most poor people who are hungry deal with chronic undernourishment and vitamin or mineral deficiencies. The result is stunted growth, weakness and heightened susceptibility to illness. Poor nutrition and calorie deficiencies cause nearly one in three people to die prematurely or have disabilities, according to the World Health Organization.
Children are the most at risk of undernourishment. In 2006, about 9.7 million children died before they reached their fifth birthday. Almost all of these deaths occurred in developing countries, 4/5 of them in sub-Saharan Africa and South Asia, the two regions that also suffer from the highest rates of hunger and malnutrition.
Most of these deaths are attributed, not to outright starvation, but to diseases that affect vulnerable children whose bodies have been weakened by hunger. Every year, more than 20 million low-birth weight babies are born in developing countries. The four most common childhood illnesses are diarrhea, acute respiratory illness, malaria and measles. These illnesses are both preventable and treatable.
It seems to me that the most authentic way for us to express our gratitude to God this Thanksgiving season is to give generously to hunger relief efforts so that we can bring some of these children to the table of provision. (Click on http://www.wvi.org/wvi/wviweb.nsf for a good, reputable organization called World Vision.)
Even—no especially—in this season of economic downturn, let’s show not only the ingenuity of eating, but also the ingenuity of giving so that others in our global family may enjoy a modicum of what we lavish in daily.
Franklin Roosevelt said, “The test of our progress is not whether we add more to the abundance of those who have much; it is whether we provide enough for those who have little.”
Friday, November 07, 2008
New Posting at The High Calling
My latest posting for The High Calling can be found at:
http://www.thehighcalling.org/Library/ViewLibrary.asp?LibraryID=4592
Founded by my friend and fellow church member, Howard Butt, this fine website focuses on the presence of God in all respective vocational callings. I am privileged to write for this organization and encourage your frequent reading of their uplifting material.
My latest posting for The High Calling can be found at:
http://www.thehighcalling.org/Library/ViewLibrary.asp?LibraryID=4592
Founded by my friend and fellow church member, Howard Butt, this fine website focuses on the presence of God in all respective vocational callings. I am privileged to write for this organization and encourage your frequent reading of their uplifting material.
Wednesday, November 05, 2008
"The Arc of God's Justice Is Long, But It Does Touch the Earth."
I am particularly proud to be an American on this historic day.
As one who grew up in the bitter racism of a segregated society in south Alabama, I rejoice today that the final color barrier in American life has been broken by the election of the first African-American president in our nation’s history.
People of good will all over our nation, regardless of political party and electoral allegiance, are touched on this historic occasion.
We have endured a most grueling presidential campaign. The genius of democracy has once again been demonstrated in this simmering stewpot called America. 120 million Americans cast votes in calm and security, with not one single reported incident of reprisal. From sea to shining sea, red and yellow, black and white, rich and poor, old and young celebrated their most treasured civic resource: the right to vote.
As Senator McCain put it in his concession speech, with characteristic directness, “The American people have spoken and they have spoken clearly.” He seemed to sense the significance of the moment with his tone of remarkable graciousness and his dramatic conclusion, “Americans never hide from history. We make history."
Senator Obama struck a similar conciliatory note in his acceptance speech, saying of McCain, “He has endured sacrifices for America that most of us cannot begin to imagine, and we are better off for the service rendered by this brave and selfless leader."
As Barack Obama was being chosen by the American family to serve as its president for the next four years, we were holding renewal services in the First Baptist Church of Aliceville, Alabama. We were graced by the presence of numerous African-Americans in the congregation, over a couple of dozen. The pastor later told me that this was the most racially integrated worship celebration he has had the privilege of leading as pastor of this fine fellowship.
I have had a line from Dr. King in my mind all day long: "the arc of God's justice in long, but it does touch the earth."
We have come a long, long way on the journey toward justice in this country. Only a short time ago, that day when Americans would be judged “on the strength of their character rather than the color of their skin” remained only a distant dream.
But, today, that dream has become reality.
I am particularly proud to be an American on this historic day.
As one who grew up in the bitter racism of a segregated society in south Alabama, I rejoice today that the final color barrier in American life has been broken by the election of the first African-American president in our nation’s history.
People of good will all over our nation, regardless of political party and electoral allegiance, are touched on this historic occasion.
We have endured a most grueling presidential campaign. The genius of democracy has once again been demonstrated in this simmering stewpot called America. 120 million Americans cast votes in calm and security, with not one single reported incident of reprisal. From sea to shining sea, red and yellow, black and white, rich and poor, old and young celebrated their most treasured civic resource: the right to vote.
As Senator McCain put it in his concession speech, with characteristic directness, “The American people have spoken and they have spoken clearly.” He seemed to sense the significance of the moment with his tone of remarkable graciousness and his dramatic conclusion, “Americans never hide from history. We make history."
Senator Obama struck a similar conciliatory note in his acceptance speech, saying of McCain, “He has endured sacrifices for America that most of us cannot begin to imagine, and we are better off for the service rendered by this brave and selfless leader."
As Barack Obama was being chosen by the American family to serve as its president for the next four years, we were holding renewal services in the First Baptist Church of Aliceville, Alabama. We were graced by the presence of numerous African-Americans in the congregation, over a couple of dozen. The pastor later told me that this was the most racially integrated worship celebration he has had the privilege of leading as pastor of this fine fellowship.
I have had a line from Dr. King in my mind all day long: "the arc of God's justice in long, but it does touch the earth."
We have come a long, long way on the journey toward justice in this country. Only a short time ago, that day when Americans would be judged “on the strength of their character rather than the color of their skin” remained only a distant dream.
But, today, that dream has become reality.
Wednesday, August 27, 2008
August 27, 2008
Today is my father’s birthday. He would have been 90 years old.
Memory is a faculty so effective, that I sometimes feel my father’s presence is physical and immediate. His exuberance for life fuels that memory. Augustine, in his Confessions, has a lengthy reflection on the power of remembrance, asserting that faith would not be possible without memory. Certainly, love and hope would not be possible without it either.
Shortly before his own death, Robert Penn Warren wrote a poem about his grandfather entitled "Reinterment, " pursuing this mysterious and elusive idea that memory keeps something alive. He fixed his concern not on his own impending end, but on the death all over again of his beloved grandfather, whose memory would not be held by any living being once Warren died.
I had a good visit with Mom tonight about Dad, reliving a few episodes and occasions, laughing a little. And sharing in the sadness of his loss.
My brother, Francis, said something in passing about grief several days ago that I’ve thought much about since: We don’t get over a death. We get used to it.
Today is my father’s birthday. He would have been 90 years old.
Memory is a faculty so effective, that I sometimes feel my father’s presence is physical and immediate. His exuberance for life fuels that memory. Augustine, in his Confessions, has a lengthy reflection on the power of remembrance, asserting that faith would not be possible without memory. Certainly, love and hope would not be possible without it either.
Shortly before his own death, Robert Penn Warren wrote a poem about his grandfather entitled "Reinterment, " pursuing this mysterious and elusive idea that memory keeps something alive. He fixed his concern not on his own impending end, but on the death all over again of his beloved grandfather, whose memory would not be held by any living being once Warren died.
I had a good visit with Mom tonight about Dad, reliving a few episodes and occasions, laughing a little. And sharing in the sadness of his loss.
My brother, Francis, said something in passing about grief several days ago that I’ve thought much about since: We don’t get over a death. We get used to it.
Friday, August 08, 2008
The Celebration of Worship at Broadway
Brett and Carol Younger had told me in glowing terms what an enrichment worship is at Broadway Baptist Church, but one has to be in that magnificent House of God and with those beautiful people of God to really get it.
The ‘wow’ factor works within you from the moment you step into the sanctuary. One immediately notices the stunning stained-glass “Invitation Window” above the chancel depicting our Lord standing, waiting, with outstretched arms, for us to come and lay our burdens down before the presence of a Loving God. An invitation so wondrously extended simply can’t be refused.
Brett and Carol Younger had told me in glowing terms what an enrichment worship is at Broadway Baptist Church, but one has to be in that magnificent House of God and with those beautiful people of God to really get it.
I got it these past two Sabbath days.
The ‘wow’ factor works within you from the moment you step into the sanctuary. One immediately notices the stunning stained-glass “Invitation Window” above the chancel depicting our Lord standing, waiting, with outstretched arms, for us to come and lay our burdens down before the presence of a Loving God. An invitation so wondrously extended simply can’t be refused.
Then, the worshipper hears the ministry of the Cliburn Organ. This remarkable instrument reflects Broadway’s investment in the great musical traditions of the church. Such an investment requires courage in a day when the church is going cheap for popular expressions that purport to be “praise music” but, in my mind, hardly come close.
When the choir stood, I knew they meant business for God. I have been aware of the renowned Broadway choir for years, but there is a vast difference between hearing of and actual hearing. This is choral magic, and it fills that incredible room with a super-charged spiritual energy. Such power does not just happen, but is the result of a practiced offering to God that must be disciplined under deft musical and spiritual direction.
The litanies, readings, reflections and prayers strike a resounding thematic chord that sustain the Word of God throughout the worship so that we might, as the Bible says, “hide it in our hearts.” Such an inner hiding has a better chance of happening if Scripture has more than one shot at us. Broadway lets the Scripture speak, not just once, as if it were incidental, but multiple times. As if it were, say, central. The relative silence of the Bible in corporate worship in our churches is one of the many contradictions glaring at us in our Baptist tradition these days, but this hypocrisy will end if this church has anything to do with it.
After the benediction, you aren't finished worshipping. You reverently remain seated through a postlude that skillfully incorporates elements from the preceeding hour of worship into a musical montage for us to take with us.
Several of my students from the seminary at Mercer University will be in Ft. Worth tomorrow, and will attend our services. I am glad. They will have an expereience that worship is an accurate word for.
When the choir stood, I knew they meant business for God. I have been aware of the renowned Broadway choir for years, but there is a vast difference between hearing of and actual hearing. This is choral magic, and it fills that incredible room with a super-charged spiritual energy. Such power does not just happen, but is the result of a practiced offering to God that must be disciplined under deft musical and spiritual direction.
The litanies, readings, reflections and prayers strike a resounding thematic chord that sustain the Word of God throughout the worship so that we might, as the Bible says, “hide it in our hearts.” Such an inner hiding has a better chance of happening if Scripture has more than one shot at us. Broadway lets the Scripture speak, not just once, as if it were incidental, but multiple times. As if it were, say, central. The relative silence of the Bible in corporate worship in our churches is one of the many contradictions glaring at us in our Baptist tradition these days, but this hypocrisy will end if this church has anything to do with it.
After the benediction, you aren't finished worshipping. You reverently remain seated through a postlude that skillfully incorporates elements from the preceeding hour of worship into a musical montage for us to take with us.
Several of my students from the seminary at Mercer University will be in Ft. Worth tomorrow, and will attend our services. I am glad. They will have an expereience that worship is an accurate word for.
Sunday, July 20, 2008
Let The Weeds Grow
Today Jana and I worshipped with the Second Baptist Church of Lubbock, the beloved fellowship I served from 1989-2001. I was the guest proclaimer, the third such privilege I have had in recent months.
My text was the gospel lection, Jesus’ parable of the wheat and the weeds recorded in Matthew chapter 13. In this story, the rule of God is said to be like a carefully planted field in which wheat and weeds grow together and are harvested together, with the angels (not us) separating the wheat from the weeds at the end of the age (not now).
It was a timely text for my visit.
This splendid congregation took a chance on me when they called me as a still-unformed 31 year old minister. In short, they had more weed than wheat in their inexperienced pastor. But, they embodied the wisdom of today’s gospel lesson in letting this weed grow along with the wheat. They were longsuffering and gentle with me, allowing me to stumble and blunder my way into pastoral development. As a result of this “tender mercy,” we had a marvelous journey together that we will always celebrate before God.
My oft-repeated refrain to my seminary students is this: it is good churches that make good pastors, and not the other way around.
I think today’s sermon was something of a self-coaching talking point for the way I hope to conduct pastoral ministry from this point forward. I am recognizing more and more that our faith communities are fragile entities, easily beset by fears and insecurities, not given to instinctive capacities for change and adaptablity. I have made my share of leadership mistakes by advancing agenda for congregational change that were simply too pungent for immediate implementation.
After the service, those beautiful people of God at Second B waited patiently in a receiving line to offer their blessing to me, to remind me that long ago they saw wheat instead of weeds in me, and to admonish me, as I reenter the pastoral ministry I so dearly love, to go and engage in this imaginative act of seeing too.
Today Jana and I worshipped with the Second Baptist Church of Lubbock, the beloved fellowship I served from 1989-2001. I was the guest proclaimer, the third such privilege I have had in recent months.
My text was the gospel lection, Jesus’ parable of the wheat and the weeds recorded in Matthew chapter 13. In this story, the rule of God is said to be like a carefully planted field in which wheat and weeds grow together and are harvested together, with the angels (not us) separating the wheat from the weeds at the end of the age (not now).
It was a timely text for my visit.
This splendid congregation took a chance on me when they called me as a still-unformed 31 year old minister. In short, they had more weed than wheat in their inexperienced pastor. But, they embodied the wisdom of today’s gospel lesson in letting this weed grow along with the wheat. They were longsuffering and gentle with me, allowing me to stumble and blunder my way into pastoral development. As a result of this “tender mercy,” we had a marvelous journey together that we will always celebrate before God.
My oft-repeated refrain to my seminary students is this: it is good churches that make good pastors, and not the other way around.
I think today’s sermon was something of a self-coaching talking point for the way I hope to conduct pastoral ministry from this point forward. I am recognizing more and more that our faith communities are fragile entities, easily beset by fears and insecurities, not given to instinctive capacities for change and adaptablity. I have made my share of leadership mistakes by advancing agenda for congregational change that were simply too pungent for immediate implementation.
After the service, those beautiful people of God at Second B waited patiently in a receiving line to offer their blessing to me, to remind me that long ago they saw wheat instead of weeds in me, and to admonish me, as I reenter the pastoral ministry I so dearly love, to go and engage in this imaginative act of seeing too.
Monday, June 30, 2008
Broadway Baptist Church
The Deacon Body of the Broadway Baptist Church of Ft. Worth has voted unanimously to call me as Interim Pastor. I will begin my ministry with them on July 27.
They have graciously allowed me to fulfill longstanding preaching engagements before I begin.
In an interesting and unusually ironic turn, Broadway's superb pastor, Brett Younger, will succeed me as the preaching teacher at McAfee School of Theology at Mercer University in Atlanta. Brett is not only a fine preacher, but is a student of preaching, having earned a doctorate in homiletics. He will be a gift to the seminary in Atlanta.
Brett and many others speak affirmingly and tenderly of Broadway. As is often the case, media accounts of Broadway's present congregational situation are inadequately descriptive. It is very difficult for the press accurately to characterize sensitive and nuanced congregational dynamics that shape a community of humans making their life together. When they try, they invariably fall short.
Broadway's open hospitality and embrace of all of God's children is powerfully symbolized by the stunning stained-glass window facing the worshippers in their magnificent sanctuary. It is called the "invitation window" and depicts Christ standing with arms outstretched to receive anyone who will come to him. This invitational heart has been a core value for Broadway throughout its history, and Jana and I look forward to partnering for a season with them in this mission.
Our job will be to provide pastoral proclamation and presence during the season while Broadway is searching for a permanent minister. I am honored to serve this historic, city-center Texas church, and wish to extend an open invitation to all to pray for us, encourage us, and come alongside us to help build a bridge to a future full with high purpose for God's work in the world.
The Deacon Body of the Broadway Baptist Church of Ft. Worth has voted unanimously to call me as Interim Pastor. I will begin my ministry with them on July 27.
They have graciously allowed me to fulfill longstanding preaching engagements before I begin.
In an interesting and unusually ironic turn, Broadway's superb pastor, Brett Younger, will succeed me as the preaching teacher at McAfee School of Theology at Mercer University in Atlanta. Brett is not only a fine preacher, but is a student of preaching, having earned a doctorate in homiletics. He will be a gift to the seminary in Atlanta.
Brett and many others speak affirmingly and tenderly of Broadway. As is often the case, media accounts of Broadway's present congregational situation are inadequately descriptive. It is very difficult for the press accurately to characterize sensitive and nuanced congregational dynamics that shape a community of humans making their life together. When they try, they invariably fall short.
Broadway's open hospitality and embrace of all of God's children is powerfully symbolized by the stunning stained-glass window facing the worshippers in their magnificent sanctuary. It is called the "invitation window" and depicts Christ standing with arms outstretched to receive anyone who will come to him. This invitational heart has been a core value for Broadway throughout its history, and Jana and I look forward to partnering for a season with them in this mission.
Our job will be to provide pastoral proclamation and presence during the season while Broadway is searching for a permanent minister. I am honored to serve this historic, city-center Texas church, and wish to extend an open invitation to all to pray for us, encourage us, and come alongside us to help build a bridge to a future full with high purpose for God's work in the world.
Friday, April 04, 2008
Martin Luther King Jr. International Board of Preachers
I was inducted today into the Martin Luther King Jr. International Board of Preachers at Dr. King's alma mater, Morehouse College.
We started the day with a lecture by Dr. Lawerence Carter, Dean of the King Chapel at Morehouse, on the influences shaping King's life and ministry. The Chapel halls are adorned with oil portraits of spiritual leaders who have advanced God's Kingdom of justice and love in the world, and Dean Carter (photo) deftly connected all of their stories and contributions together in a wonderful reminder of our "single strand of destiny."
I was inducted today into the Martin Luther King Jr. International Board of Preachers at Dr. King's alma mater, Morehouse College.
We started the day with a lecture by Dr. Lawerence Carter, Dean of the King Chapel at Morehouse, on the influences shaping King's life and ministry. The Chapel halls are adorned with oil portraits of spiritual leaders who have advanced God's Kingdom of justice and love in the world, and Dean Carter (photo) deftly connected all of their stories and contributions together in a wonderful reminder of our "single strand of destiny."
Then, we moved to the chapel for the induction ceremony. The massive pipe organ sounded the keynote of the day with an improvisation on the old hymn, "Great Is Thy Faithfulness." The renowned Morehouse Men's Choir sang an a cappella rendition of "Everytime I Feel the Spirit." The Rev. Billy Kyles (photo), who with the now deceased Rev. Ralph Abernathy, was the last person to see King alive before his untimely death 40 years ago today, preached a powerful message, "I Was There To Be a Witness." Indeed, the sermon was more prophetic challenge for the future than historical remembrance of the past. I wondered not only about my witness, but that of the young students in the congregation, some of them my own from Mercer University. How will we fulfill our Lord's prophecy and charge to be witnesses to the uttermost parts of the world? Read more about Rev. Kyles' sermon at:
http://www.morehouse.edu/news/archives/001299.html
It was an extra pleasure to celebrate this occasion with my San Antonio pastor friends, the Rev. Carlton Allen and the Rev. Thuman Walker (photo). We remembered together our collaboration in the citywide Martin Luther King Jr. worship service we were privileged to host at Trinity Baptist several years ago, as well as our other joint projects of racial reconciliation.
This recognition is perhaps the highest honor of my pastoral career. It is a most moving occasion for both Jana and me, and a tribute to the loving and inclusive faith communities I have been privileged to serve throughout my ministry.
Thursday, October 11, 2007
Pastoral Transition
One of the issues shaping the health of the churches today is pastoral transition: conveying the spiritual authority of the community of faith from one minister to another. Much of the time, it is being done exceedingly poorly.
As a pastor who has followed long leadership tenures both in Lubbock and San Antonio, I am in a unique position to give perspective on the matter. I have postponed commentary on the subject for over a year since leaving San Antonio in order to gain a measure of clarity and analysis about this complex, emotional issue.
In August, Associated Baptist Press did two pieces on pastoral leadership succession that merit your reading. I have posted the links below:
http://www.abpnews.com/2709.articlehttp://www.abpnews.com/2710.article
Sunday, July 01, 2007
From Pulpit to Lectern
When Dean Alan Culpepper invited me to teach preaching at McAfee this past year, I had that curious mixture of anticipation and apprehension that attends any new challenge.
On the one hand, the proclamation of God’s Good News has been the compelling enterprise of my life for almost thirty years of pastoral ministry. There is nothing that captures a parish pastor’s imagination and energies more forcefully than preaching.
But, on the other hand, the extent of my teaching experience had consisted of substituting in the county high school of the western Kentucky rural community where I served my first pastorate. I feared that perhaps my pedagogical skills might have atrophied over the past couple of decades since those occasional forays into the classroom!
There is a world of difference between the practice of preaching and the instruction of it.
As anyone who has had to preach—or had to hear-- sermons can attest, preaching is an inexact activity, much more art than science. Subjectivity prevails. Intuition, interpretation, imagery, style, rhythm, and timing are key. There is no homiletical “right way,” and the idiosyncracies of human personality more than a little bit apply. How does one instruct such things?
I discovered early on in my pastoral career a piece of wisdom that I have tried to follow ever since: good churches make good pastors—not the other way around. That old saw had served me well for a long time. Lacking any better core procedural principle as I embarked on the journey from parish to academy, I took that one into the classroom with me: my students and colleagues would guide and teach me. The ones I’m charged to serve would show me how to maximize our time of learning together.
That hunch has, blessedly, proven abundantly true this past year.
The central feature of McAfee’s special life together is community. Professors and students enjoy a quality of personal relationship rare in academic culture. There is a character of collegiality to what happens in the learning environment at McAfee. Values such as partnership, dialogue, engagement, and practice are held highly and cultivated carefully.
The knowing/being/doing missional triad is more than a mantra at McAfee. It is the philosophical and operational template of this place of training. What is done with hand and felt in heart is just as important as what is thought in head.
This tripartite approach to learning is particularly critical in the area of preaching. The practice and the study go hand-in-hand. As every working preacher knows, each delivery of a sermon is the preparation for the next one! Therefore, we not only read and reflect and write about preaching. In our school, we do it! It is the doing that shapes our learning.
Once I located myself in this understanding, I found my sea legs. The rhythm of study and practice is invaluable for the ministry of proclamation: preaching in the churches on the Sabbath week-by-week on one hand; coming together for inquiry and discovery in the classroom during the week on the other.
The year has been a Providential season of growth and regrouping. These wonderful McAfee minister-professors and ministers-in-training have greatly enabled and encouraged me, and I am grateful for the opportunity to join them on this exploration.
Because of them, I’ve learned that the journey from pulpit to lectern isn’t such a long one after all.
When Dean Alan Culpepper invited me to teach preaching at McAfee this past year, I had that curious mixture of anticipation and apprehension that attends any new challenge.
On the one hand, the proclamation of God’s Good News has been the compelling enterprise of my life for almost thirty years of pastoral ministry. There is nothing that captures a parish pastor’s imagination and energies more forcefully than preaching.
But, on the other hand, the extent of my teaching experience had consisted of substituting in the county high school of the western Kentucky rural community where I served my first pastorate. I feared that perhaps my pedagogical skills might have atrophied over the past couple of decades since those occasional forays into the classroom!
There is a world of difference between the practice of preaching and the instruction of it.
As anyone who has had to preach—or had to hear-- sermons can attest, preaching is an inexact activity, much more art than science. Subjectivity prevails. Intuition, interpretation, imagery, style, rhythm, and timing are key. There is no homiletical “right way,” and the idiosyncracies of human personality more than a little bit apply. How does one instruct such things?
I discovered early on in my pastoral career a piece of wisdom that I have tried to follow ever since: good churches make good pastors—not the other way around. That old saw had served me well for a long time. Lacking any better core procedural principle as I embarked on the journey from parish to academy, I took that one into the classroom with me: my students and colleagues would guide and teach me. The ones I’m charged to serve would show me how to maximize our time of learning together.
That hunch has, blessedly, proven abundantly true this past year.
The central feature of McAfee’s special life together is community. Professors and students enjoy a quality of personal relationship rare in academic culture. There is a character of collegiality to what happens in the learning environment at McAfee. Values such as partnership, dialogue, engagement, and practice are held highly and cultivated carefully.
The knowing/being/doing missional triad is more than a mantra at McAfee. It is the philosophical and operational template of this place of training. What is done with hand and felt in heart is just as important as what is thought in head.
This tripartite approach to learning is particularly critical in the area of preaching. The practice and the study go hand-in-hand. As every working preacher knows, each delivery of a sermon is the preparation for the next one! Therefore, we not only read and reflect and write about preaching. In our school, we do it! It is the doing that shapes our learning.
Once I located myself in this understanding, I found my sea legs. The rhythm of study and practice is invaluable for the ministry of proclamation: preaching in the churches on the Sabbath week-by-week on one hand; coming together for inquiry and discovery in the classroom during the week on the other.
The year has been a Providential season of growth and regrouping. These wonderful McAfee minister-professors and ministers-in-training have greatly enabled and encouraged me, and I am grateful for the opportunity to join them on this exploration.
Because of them, I’ve learned that the journey from pulpit to lectern isn’t such a long one after all.
Monday, April 23, 2007
Your High Calling
It is my delight to emerge from my cyber-hibernation these past three months and reenter the blogosphere with a strong endorsement for www.thehighcalling.org
The High Calling of our Daily Work is a ministry of my good friend and former parishioner Howard Butt. For decades Howard has been a pioneering advocate for the awareness and celebration of God's presence in the workplace. He and his creative team contend that God moves powerfully in our respective vocational contexts if we will but train our eyes and ears to see such activity.
Stands to reason. Seems to me that the forty-hour work week constitutes a setting at least as plausible for divine epiphany than our one-hour-a-week sanctuaries.
I remember first encountering this simple spiritual idea in seminary when Glenn Hinson required us to read a book entitled The Practice of the Presence of God by a medieval monk named Brother Lawerence. Lawerence made the astonishing discovery that God was just as present to him among the pots and pans in the monastery kitchen while washing dishes, than kneeling in the majestic cathedral at prayer. Indeed, he washed those dishes gloria Dei.
Martin Luther King, Jr had a similar spiritual breakthrough when he gave his working class congregations the charge to go about their daily tasks with a sense of dignity and self-worth. If you find yourself sweeping streets, Dr. King admonished, then "sweep streets like Michaelangelo sculpted statues, sweep streets like Raphael painted pictures, sweep streets like Shakespeare wrote poetry, sweep streets like Beethoven composed music, and some day all the hosts of heaven and earth will say about you, 'There goes a great street sweeper!'"
Even a cursory reading of the gospels leads one to conclude that Jesus found God more fully on the streets than in the sanctuary.
Please take the time now to browse around this crisp, newly updated website. Wouldn't it be a good thing for us to learn to look for God in the everydayness of where we live and move and make our being? If Jesus is any indication, our God-sightings Monday through Saturday will be at least as frequent as those on Sunday.
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