Sola Scriptura And A War On Christmas?

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On this Fourth Day of Christmastide in the “Fools rush in” department, you might want to play along with me in a simple thought exercise.

Our starting presumption is Sola Scriptura – the good old Scripture Alone admonition of the Reformation.

Now given that let me ask “Why do we celebrate Christmas?”

From the four Gospels we have four accounts of Jesus’ nativity. Yes, Mark is minimalist with the call of Isaiah to “prepare the way of the Lord.” And the account in John is more symbolic with “And the Word was made flesh and tabernacled among us.” The accounts in Matthew and Luke, while more detailed, each have very different emphases.

So, based on Scripture, what are we celebrating?

Looking a little further, we can raise the question of when was Jesus born? I won’t go into the year as that is well worn territory and there are historical landmarks for that in the texts. The date of December 25 is a bit more problematic as there are really no solid clues as to the date of birth and even the date of December 25th has multiple possible origins.

So, based on Scripture, when should we be celebrating?

Finally, if we are to be guided by Scripture in our worship, what is the pattern we find of the early church for celebrating the nativity? The New Testament gives us no mention that it was a point of worship and it is not until the late second century that the church fathers make mention of trying to put a date on it. (Hint: the date is not certain and it certainly is not in December.) And then it is not until the early fourth century that a date becomes standardized and celebrations develop around it.

So, based on Scripture, how are we to be celebrating?

Therefore, based on Scripture alone, do we have enough evidence or direction to even be celebrating it?

Now, moving on from this thought exercise, is it any wonder that our predecessors in the Reformed branch in the Reformation, who were trying to recapture the basic core of the Christian faith and throw off all the human innovations of the intervening 1500 years, decided that the Feast of the Nativity could be dispensed with? There is no question that our modern celebration of it has issues, such as the good old question about whether the three gifts from the magi mean there were three magi or why we add the magi to all the characters in the stable scene when Matthew clearly states they found Jesus in a house.

But taking the long view – a trend I seem to be on at the moment – why do we take it as seriously we do? The Scottish Reformation led to Christmas not being celebrated until 1956 in Scotland and in the U.S. it was not a formal national civic holiday until 1870 although introduced in many states before then.

The churches that have the Second Helvetic Confession as a confessional standard, such as the PC(USA), are probably covered since Chapter 24 does provide for certain special days:

The Festivals of Christ and the Saints. Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord’s nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly. But we do not approve of feasts instituted for men and for saints. Holy days have to do with the first Table of the Law and belong to God alone. Finally, holy days which have been instituted for the saints and which we have abolished, have much that is absurd and useless, and are not to be tolerated. In the meantime, we confess that the remembrance of saints, at a suitable time and place, is to be profitably commended to the people in sermons, and the holy examples of the saints set forth to be imitated by all.

But if your confessional standards include the Westminster Directory for Publick Worship of God you have an appendix in there that begins:

THERE is no day commanded in scripture to be kept holy under the gospel but the Lord’s day, which is the Christian Sabbath.

Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued.

This year the specter of the War On Christmas has been raised again. Personally, I have to chuckle a bit because my doctrinal heritage has been a long-standing war on the holy-day from the other perspective. Rather than being an attempt to remove the religion from the holiday it has been an effort to remove the holy-day from the religion. It is the view that Scripture is so important that if the event is not clearly defined in it then there is no warrant to celebrate it.

Let me take this moment to confess that I personally live in a tension about this holy-day. While I acknowledge all the difficulties and perspectives mentioned above I also recognize the importance of the fact the event did indeed occur and if we are to remember the conclusion and significance of Jesus’ earthly ministry it is also important to recognize the beginning of his earthly presence. It is not just a celebration of certain stories but a time to recognize the beginning of the Incarnation, the coming of Emmanuel – God With Us.

So, in whatever manner you celebrate this holiday, best wishes to you and yours as we remember the coming of him whose work was foretold throughout the Old Testament. And whether you celebrate this season or not, may we always remember that at one point in history God was present in this fallen world and would ultimately give up his human life as a sacrifice for us.

Postscript

First, let me acknowledge at this point that in most cases the five solas of the Reformation are considered mostly in matters of essential doctrine and are cited primarily in the matter of the doctrine of justification. As the Second Helvetic Confession passage above mentions the celebration of events from Scripture are, in the view of most, a matter of Christian liberty and not an essential. Further sola scriptura says that Scripture is the supreme authority in matters of doctrine and practice but again, as implied above, our understanding can be further informed by the subordinate standards of the creeds and confessions.

If you want other commentaries on this topic you might be interested in a through article titled The Religious Observance of Christmas and ‘Holy Days’ in American Presbyterianism or a perspective published by the OPC titled Is Christmas Scriptural? which answers the question in the negative. And yesterday it turns out that Church Norris weighed in on aspects of this topic arguing that the lack of public observance of Christmas did not mean that Colonial and early American religious and civic leaders were not religious.

The Columba Declaration: A Statement Of Recognition and Cooperation Between The Church Of Scotland And The Church Of England

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Late yesterday a joint announcement was made by the Church of Scotland and the Church of England that a Joint Study Group had refined an agreement, named the Columba Declaration, for mutual recognition and cooperation. This morning we have additional details and the full text of the document as the Church of Scotland and the Church of England have released a common statement.

A couple of background items for context. First, in case you wondered the declaration is named for Saint Columba, a 6th century monk from Ireland who founded the Iona monastery and did much to evangelize Scotland. The other item that people have joked about is that the British Monarch is way ahead of the churches in that while she or he is the Supreme Governor of the Church of England they are also an adherent of the Church of Scotland when they are up north.

The press release from the Church of Scotland says that the joint study group has been meeting for 15 years and the statement has been a working document for five. It also points out that the two churches have already been working on common projects such as the Church Mutual Credit Union as well as having a common interest in Fresh Expressions.

The importance of the report is highlighted in this excerpt

“Our hope is that joint affirmation by our two churches of The Columba Declaration would:

  • Affirm and strengthen our relationship at a time when it is likely to be particularly critical in the life of the United Kingdom;
  • Provide an effective framework for coordinating present partnership activities and for fostering new initiatives;
  • Enable us to speak and act together more effectively in the face of the missionary challenges of our generation.”

This was today’s front-page news in Scotland with stories by the BBC News, Herald Scotland, The Daily Mail, and The Telegraph. The story from the Telegraph contains some historical background including this paragraph:

Although virtually unimaginable now in a more secular age, the divide between Anglicanism and Presbyterianism was once one of the most deadly fault-lines in British history. The two groups emerged from the same tensions, around the interpretation of the Bible and issues of church and state, which ultimately fuelled the civil war across the British Isles in the 1640s.

It also has this quote from a former Moderator of the General Assembly that does a good job of providing context:

The Very Rev Dr Sheilagh Kesting, the Church of Scotland’s ecumenical officer, and a former Moderator, said: “This isn’t about union but about working across borders.

“This is putting a marker down saying our relationships are good; these are the things that are happening; this is why it is happening and why it should continue.

“We are accepting each other as we are in our diversity … there is still a wish on both sides that we could find a way, given that diversity, to recognise each other’s ministry fully.”

This agreement was also praised on the editorial page of the Herald with a piece that begins:

News that the Church of Scotland and Church of England have made a formal agreement to become ecumenical partners and to work jointly together on a variety of initiatives in future is little short of a religious revolution, the sort Calvin and Knox would have recognised as seismic. As befits our times, however, this historic step, outlined in a document called the Columba Declaration, has been taken not with great fanfare, but with quiet determination. The result of decades of deliberation and consultation, it has been distinguished by the thoughtfulness and lack of stridency for which the ecumenical movement is renowned.

For American Presbyterians, I would note that this agreement has some similarities to the various Full Communion agreements that the PC(USA) has but is is only a beginning and is not as extensive or complete of cooperation. In particular, ministers may serve in churches in the other branch recognizing each branches’ discipline, but that does not include stream-lined transfer of membership.

The Declaration will need the concurrence of the highest governing body of each denomination – the General Synod of the Church of England in February and the General Assembly of the Church of Scotland in May. Each meeting will include an address by the presiding officer of the other church. We await the release of the full four-chapter report that will go to the councils.

The Columba Declaration is relatively short so here it is in its entirety:

THE COLUMBA DECLARATION

In the light of our common mission and context (chapter 1), our agreement in faith (chapter 2) and our significant opportunities for growing in partnership in mission (chapter 3), we recommend that our churches make the following Declaration.

We, the Church of Scotland and the Church of England, make the following acknowledgements and commitments, which are interrelated.

a) Acknowledgements

(i) We acknowledge one another’s churches as churches belonging to the One, Holy Catholic and Apostolic Church of Jesus Christ and truly participating in the apostolic ministry and mission of the whole people of God.

(ii) We acknowledge that in both our churches the word of God is truly preached, and the sacraments of Baptism and the Holy Communion are rightly administered.

(iii) We acknowledge that both our churches share in the common confession of the apostolic faith.

(iv) We acknowledge that one another’s ordained ministries of word and sacraments are given by God as instruments of grace and we look forward to a time when growth in communion can be expressed in fuller unity that makes possible the interchangeability of ministers.

(v) We acknowledge that personal, collegial and communal oversight (episkope) is embodied and exercised in our churches in a variety of forms, as a visible sign expressing and serving the Church’s unity and continuity in apostolic life, mission and ministry.

b) Commitments

We commit ourselves to grow together in communion and to strengthen our partnership in mission. Through this commitment, we hope to enrich our continuing relationships with other churches in the United Kingdom and around the world. We will welcome opportunities to draw other churches into the activities and initiatives that we share.

As part of that commitment, we will continue to:

(i) pray for and with one another;

(ii) welcome one another’s members to each other’s worship as guests and receive one another’s members into the congregational life of each other’s churches where that is their desire;

(iii) explore opportunities for congregational partnership, formal as well as informal, in those cases where there are churches in close geographical proximity;

(iv) enable ordained ministers from one of our churches to exercise ministry in the other church, in accordance with the discipline of each church;

(vi) identify theological issues that arise from growth towards fuller communion and be prepared to allocate resources to addressing them;

(vii) work together on social, political and ethical issues that arise from our participation in public life and be prepared to allocate resources to joint initiatives for addressing them.

In order to assist our churches in living out the acknowledgements and commitments of the Columba Declaration, we will appoint Co-Chairs and members of a Church of Scotland – Church of England Contact Group, whose purpose will be to coordinate the different activities that make up our rich relationship and develop new initiatives where these may be needed. The Contact Group will meet at least annually and will report annually to the Council for Christian Unity in the Church of England and the Committee on Ecumenical Relations in the Church of Scotland.

Ballot For The Moderator Of The 142nd General Assembly (2016) Of The Presbyterian Church In Canada

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Back at the beginning of the month the Principal Clerk of the Presbyterian Church in Canada announced the ballot for nominating the Moderator of the 142nd General Assembly. There are two names are on the ballot, a noticeably smaller number than the six on the ballot last year. Both gentlemen are pastors in parish ministry in the eastern part of the country. The information below is primarily drawn from the biographical sketches provided by the Principal Clerk’s office. The Presbyterian Record magazine will publish profiles of each in their January issue and I will update here as appropriate.

The Rev. J. Wesley Denyer is the pastor of the Rosedale Presbyterian Church in central Toronto. He has been there four and a half years and served previously in Brampton, Ont., Unionville, Ont., and Kirkland Lake, Ont. The Unionville position was a new church development and he helped grow the church and guide the construction of their first building.

His education includes a B.A. from the University of Toronto in psychology and an M.Div. from Knox College.

He has provided significant service to higher governing bodies including serving as a presbytery clerk and moderator and as convener of the Ministry Committee. At the national level he has served on a number of teams and committees including the New Church Development Committee and Assembly Council. He has also served as a member of the Knox College Board of Governors.

The bio also mentions that he considers his ministry style to be collaborative with congregational participation and transparency in decision making.

He and his wife, the Rev. Canon Dr. Judy Rois – who serves as Executive Director of the Anglican Foundation of Canada – have two adult children and two grandchildren.

The Rev. Douglas H. Rollwage has served as the pastor of Zion Presbyterian Church in Charlottetown, P.E.I., for almost 11 years. He holds a B.Th. from Queen’s Theological College (now Queen’s School of Religion) and an M.Div. from Knox College. (The bio is not specific about at which of the schools he earned an M.T.S.) He began his pastoral service at Strathcona Park Presbyterian Church in Kingston, Ont. Between there and Charlottetown he was the pastor at Guildwood Community Presbyterian Church in Scarborough in the Toronto Metro Area.

He has served the church locally as a presbytery moderator and nationally as a member of multiple committees including his current service on the Ecumenical and Interfaith Committee. He also serves as a resource person for the Assembly Office. He and his church are active with the Canadian Foodgrains Bank that provides food to those in need around the globe.

His bio talks about his leading pilgrimages to Israel, Turkey and Greece, an activity that has parallels in his current national committee service and which is highlighted on his Facebook page.

He and his wife Dana, a public school teacher, have two children, one a recent college graduate and the other still in college.

So our congratulations to Rev. Denyer and Rev. Rollwage for this recognition of their ecclesiastical skills and service and we look forward to revisiting this topic as additional events and information warrant.

The Long View Of Presbyterianism

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ContinuingChurchSo this book was officially released yesterday. Through the efficiency of a shipper I received my copy a few days early and so far I have only had time to skim through it. It looks good, from what I have seen, and I hope to carve out a bit of time later in the month to more carefully read it.

But what I have found interesting in the lead up to this has been a certain amount of push-back I have gotten from several different quarters as I have unapologetically indicated my interest in, and anticipation of the book before its release. My overall interest in Presbyterianism and Presbyterian history is enough to justify my anticipation of this book. But it was further heightened earlier in the year when the author, Sean Michael Lucas, was featured in a documentary produced by Union Presbyterian Seminary called Division and Reunion.

The push-back I have received, both in general over my years of blogging and specifically regarding this book, usually can be boiled down to the statement of either “But they ordain (fill in the blank)” or “But they do not ordain (fill in the blank).”

So here is a response and why this book matters in either case.

First, it is easy to just view this as an academic exercise. I am interested in global Presbyterianism, history and polity. That alone is enough for me to be interested in this book.

But let me dig in a little deeper. Please note the subtitle of the book, “The roots of the Presbyterian Church in America.” (emphasis added) What are those roots? It is predominantly the PCUS, one of the predecessor denominations of the current PC(USA). Hate to break it to some of the mainline folks but this is a book that is mostly about your roots too. The book has 12 chapters and is about 328 pages of narrative text. Of those, only two chapters and about 48 pages deal specifically with the actual formation and subsequent development of the PCA. Yes, most of the book deals with our shared heritage.

I am aware that a few objections can be raised about considering our shared heritage through this one book, one that it is written from a PCA perspective. Fair enough, and if I find it too heavily biased I will report that back to you when I write my final review. But based on the contributions by Professor Lucas to the documentary mentioned above I expect an academically honest and nuanced, if not neutral approach.

Another objection is that the PCUS was only part of the reunion and the PC(USA) has a lot of history from the northern side as well. (The PCUSA + UPCNA => UPCUSA line.) Again, a valid argument and again, I will find out more when I read it. But some of the more complex characters in the PC(USA) family tree, such as Robert Lewis Dabney and James Henry Thornwell, were part of the southern branch and it can be argued that their influence continues to the present day in both current branches. But to be fair, the book appears to start near the beginning of the twentieth century and neither Dabney’s nor Thornwell’s name appears in the index.

Finally, there is that doctrine and polity question about ordinations and a number of other differences. On this count let me remind you that the PCUSA began ordaining women as teaching elders in 1956, making that not quite six decades out of a history that spans over three centuries. Furthermore, ordination is evolving in other branches as well with women’s ordination becoming much more widely accepted in the EPC and questions being raised about deaconesses in the PCA. In the long view of American Presbyterianism there are a number of issues like this which have changed over the years with varying speed in different branches.

It will also be interesting to see what parallels and differences there might be between the PCA exodus from the PCUS and the current ECO exodus from the PC(USA). The Forward talks about the interest of the founders of the PCA to have a mainline denomination that was “characterized by biblical authority, doctrinal orthodoxy, experiential piety, and missionary zeal.” That sounds a lot like some of the core values of ECO.

I will acknowledge that there is another reason for some of the push-back. There is still concern and skepticism on the part of a few people I have spoken with about the way that the PCA/PCUS split played out that was very hurtful to them. In a few cases this is not just a continuing sore point but is still an open wound. I am curious to see how the book deals with that aspect of the formation of the PCA.

There is a final reason for taking an interest in this book and it gets down to something that is being talked about a lot in the PC(USA) right at the moment – Presbyterian Identity. The Epilogue to this book is titled Presbyterian Identity and the Presbyterian Church in America: 1973-2013. Again, the PCA identity and the PC(USA) identity developed out of some shared roots if not exactly the same roots. In his Forward, Ligon Duncan talks about the vision and legacy of the PCA concluding “Unwittingly, [the founders of the PCA] forged a body that has played a significant role in the resurgence of Calvinism at the end of the twentieth century and in the beginning of the twenty-first.” But his next line is “Yes from the onset of its history, the PCA has struggled with its identity.”

In some regards the PC(USA) and the PCA may be more alike than they want to admit. One of the manifestations of their shared roots is the fact that both are currently struggling to come to terms with their past regarding racial ethnic ministries and social justice work and figure out how to move beyond that to become a more inclusive and diverse churches for the future.

I found it interesting in the Twitter chat on PC(USA) Identity a couple days ago that one person commented “while history is important we need to forget ‘the way things used to be.'” If I correctly understand what he had in mind I might rather say that we need to move beyond the “seven last words of the church” – we’ve never done it that way before – but we need to realize how much of our present identity is shaped by our roots and how much we need to understand those to move beyond them in the future.

That is to say, I think we really do need the long view of American Presbyterianism because if we focus only on the last couple decades we miss a lot of the struggles, the high points and low points that shape our identity as American Presbyterians today. Looking forward to seeing if this book will help inform our knowledge of that history.

Note: Thanks to the reader who pointed out that I was not as precise as I had intended. The PCUSA began ordaining women at teaching elders in 1956 but it was a progressive move with ordination as deacons and ruling elders in the 1930’s. The above text has been modified to be more precise.

Thank You Alice

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I spent this past weekend with my family back east and when I arrived Friday night I found out that the schedule included a memorial service that my dad was planning to attend at church the next day. Initially I thought that I would probably not go but when I spoke with my dad the next morning and found out the service was for Alice Gabriels there was nothing to decide. I had to be at the service for Alice.

Alice was a friend of mine from growing up in the church. She was always around and involved with the children and youth programs and was a chaperon on our Junior High youth group trip. As I went back and visited each year with my own family Alice was there to greet us and take an interest in my kids. And I looked forward to seeing her and made it a point seek her out. She was a ruling elder, having served on session multiple times as well as many committees and groups within the church.

Professionally, she had been a social worker and upon retirement had actively volunteered in various classrooms around the city as well as for organizations of interest to her. In her spare time, when she was not volunteering one place or another, she enjoyed folk dancing.

At the service the gathered community spent a significant amount of time remembering her as there were many stories to tell. I will tell you one of mine in a minute. But as one of the speakers said, “God made each one of us unique. And then there was Alice.”

You also need to know that Alice grew up in an observant Jewish family in Holland. During the German occupation of the country the family split up and went into hiding. After the war when they reunited Alice found her two siblings had survived but their parents had been betrayed and died in Auschwitz. Alice chose not to remain in Holland but to immigrate to the States sponsored by her uncle who was already living there. While the siblings scattered geographically they remained in close touch through the years and the service included readings from letters written by her sister and nieces.

Needless to say, Alice’s personal experience made her a powerful voice when social justice and human rights issues like immigration, oppression and racism arose. She was not shy about her life story and was glad to tell you if you asked. In those classrooms she volunteered in it was said “she would tell the young children about St. Nicholas and the older children about the Holocaust.”

One of my stories about her begins with the church sponsoring an Indonesian family that immigrated to the U.S. in the late 1960’s. The mother of the family spoke at the service about arriving at the airport knowing nobody and not knowing the language. But they did know Dutch, as Indonesia had been a Dutch colony, and Alice was there to greet them and provide one small piece of familiarity in what was otherwise a very confusing situation. Their oldest son was my age and was a friend of mine growing up.

Fast-forward to a few years back at the memorial service for the father of that family. I have a vivid memory of Alice getting up at the service and singing a hymn in Dutch to honor their heritage. I don’t know what she sang but I know the tune was Beecher so it could have been a Dutch version of “Love Divine, All Love’s Excelling.” While Alice had no problem speaking in front of groups, singing was a different matter. Talking with her after the service and thanking her for doing that, as she was clearly uncomfortable doing it, she acknowledged that but also expressed her respect for the gentleman being honored and felt that some tie to home should be offered.

Which brings me to the final question for today: What was the journey of an observant Jew to become a ruling elder in the Presbyterian church? From knowing Alice I was aware of two important pieces of this. The first was that when the family went into hiding they were hidden by fellow Dutch Christians and this dangerous act of sacrifice had a profound impression on her. The second was that when she found herself in Rochester, while she did have natural family in the area that had sponsored her, over the years the church became her family and in the community of faith she found support, identity and a sense of belonging. (And as a symbol of that, after the service there was no receiving line as we were all her family and we just gathered around cookies and some of her mementos to share stories.)

But during the service I found out about a third influence. As a young adult she had begun reading the New Testament and the stories of Jesus she found there also raised her interest and started to draw her in.

So on a side note, as we discuss the relative importance of the Proclamation of the Gospel, Nurture and Fellowship of the Children of God and Promotion of Social Righteousness, for Alice it was all three that combined to draw her into the Body of Christ.

Alice will be missed. I have lost a friend and a sister in Christ and look forward to being reunited before the throne of God. And in this week when Americans give thanks for what we have it is only appropriate to say “Thank you Alice” and thanks to God for her life and witness and the opportunity we had to know her.

As an acknowledgement of her heritage and history, a tie to her journey, the service concluded with a reading in Hebrew and then a unison reading in English of the Mourner’s Kaddish.

May His great Name grow exalted and sanctified (Amen.)
in the world that He created as He willed.
May He give reign to His kingship in your lifetimes and in your days,
and in the lifetimes of the entire Family of Israel,
swiftly and soon...

Amen.

[Ed. note: The title of this piece unapologetically borrowed from the title of Rev. Pat’s meditation at the service.]

Remembering All The Saints

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For all the saints, who from their labors rest,
Who Thee by faith before the world confessed,
Thy Name, O Jesus, be forever blessed.
Alleluia, Alleluia!

Once again it is the day of the year when I look back, reflect on those around me that have joined the Church Triumphant and have been an inspiration to me. Probably the best known hymn for All Saints Day is based on the poetry of William W. How. It is commonly sung to Ralph Vaughan Williams tune Sine Nomine (Latin for “without a name”), a term sometimes used for a new hymn tune for no previous words. It also strikes me as appropriate for the association with celebrating all the saints, some of whose names we may never know.

Thou wast their Rock, their Fortress and their Might;
Thou, Lord, their Captain in the well fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia, Alleluia!

In the list of those who went on to their eternal reward one of my friends may be known to some of you. I worked closely with Ruling Elder Margy Wentz for a number of years at the synod level where she served for an extended period as the stated clerk and for a while doubled up and served as the executive as well. We have sometimes been on the same side of the table and sometimes on opposite sides of the table, but always at the table and I deeply respected her faith, sincerity and faithfulness. For as much as a polity wonk as I am, Margy had me beat by a mile and sometimes in discussing synod business she would say that I was the ardor to her order. She is one of the few people who can say that of me. I will miss her.

O may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old,
And win with them the victor’s crown of gold.
Alleluia, Alleluia!

And when the strife is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave, again, and arms are strong.
Alleluia, Alleluia!

In addition, I have lost several other friends and models this past year. For the following saints I give thanks for their witness and faithfulness:

  • David – whose wife Beth was my last entry a year ago. They were partners in ministry and an example to us all as they grew old together.
  • Pat and Jack – another couple whose faithfulness in looking after each other, and the church’s gardens, and many of the other details around the church, were an inspiration. They also had a long history of helping out in civic organizations here in town.
  • Beth – who lived to see more than a century and was a fixture in the community throughout that time. An example that Christians get out there and make things happen for the greater good.
  • Horace – a member of the Greatest Generation who saw and practiced the active linkage of his faith with community involvement.
  • Hi – Someone who did so many things quietly and with great love. He was a mentor to many, a tremendous example of faithfulness in marriage for better or for worse, and for many years the calm and knowledgeable voice hosting our church’s radio broadcasts each Sunday morning worship.
  • Wayne – another hard worker around the church with a quiet faith and a big heart.
  • Helen – who for many years faithfully attended worship, sitting across the aisle from my family, and even in her decline these past few years was regularly there in spite of the effort required to put on her Sunday best and the help she required to get her in her seat each week.

The golden evening brightens in the west;
Soon, soon to faithful warriors comes their rest;
Sweet is the calm of paradise the blessed.
Alleluia, Alleluia!

For all these saints we give thanks to God for God’s influence in their lives and I thank and remember them for what they have done and for the inspiration and witness they have been to me. Well done good and faithful servants. May you enter into your eternal reward.

But lo! there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of glory passes on His way.
Alleluia, Alleluia!

From earth’s wide bounds, from ocean’s farthest coast,
Through gates of pearl streams in the countless host,
And singing to Father, Son and Holy Ghost:
Alleluia, Alleluia!

The Reformation Lives… At Least In Miniature

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It is Reformation Day, the day on which we remember, if not celebrate, the tradition of a German monk turned university professor who is said to have nailed a debating document of 95 theses to a chapel door in Wittenberg 498 years ago. As the quincentennial approaches things are starting to ramp up. And that led to a very interesting event this past year.

luther_boxLast spring Playmobil released a special figure as part of the Luther 2017 celebration. (According to one source this was at the request of the German and Nuremberg tourist boards and the Evangelical Lutheran Church in Bavaria.) Literally overnight this became the fastest selling Playmobil product with over 34,000 boxes out the door in 72 hours. Needless to say, additional stock was quickly ordered.

luther_kleineWhat are we to make of this popularity? It should be acknowledged that Luther had a tremendous impact on the secular history of Germany as well as the history of the church there and around Europe, something I reflected a bit on a few years ago. So maybe we are just seeing a recognition of that historical significance?

Maybe it is purely a collector’s rush recognizing that it is being issued in conjunction with the wider celebration of the event. It is a commercial item to mark a significant anniversary so it is worth something sentimental now and possibly commercial later. (As you can see from the picture at the right I decreased the future value of mine by opening it and putting it together.)

But maybe, just maybe, the Reformation still means something. Does this “Little Luther” as some are calling it, still stand for something? (yes, pun intended) Does he come with a quill and book, rather than a hammer and parchment, to remind us that the lasting value of the Reformation was not as much in the theological debating points as in people being able to hear and read the Holy Scripture themselves in their own language.

I like to think it is the latter, that the work Luther and so many others started continues today. And while many more were involved in the Reformation I’m not sure a Playmobil version of Calvin, Beza or Farel would be as big of hits. However, if you want a set of – how shall I say this – some of the more colorful reformers maybe there should be a set that includes Ulrich Zwingli and John Knox.

It should be noted that this is not the only commercial tie-in to the Luther 500 celebrations. One particular site I know of is the Reformation 500 special collection from Concordia Publishing where you can not only get this dashing replica of Dr. Luther but a whole line of products. Not to be missed is the “Here I Stand” dress socks. (I’ll let that sink in for a minute. 🙂 ) The real sign that this is catering to modern audiences is that there are three different containers for coffee,  but only one beer stein.

On a more cultural note it is an interesting success for Playmobil. An insightful article came out in the New Yorker last month where the author, Jason Wilson, wondered about the distinctions, and relative popularity, of Lego as compared to Playmobil. He came down on the side of the latter explaining it’s value like this:

No one would argue that Lego does not inspire creative, constructive play. But more and more Lego relies on its associations with pop culture in order to catch a child’s attention. The child may build and create, but the narrative is simply copied from the movie. It’s easy to snark, but Playmobil has quietly walked a different path over the past decade—slower, less flashy, more generic scenarios, much fewer licensing deals. This type of unscripted play is very good, for children and the culture. Playmobil may hold tighter to ideals of independent, imaginative narrative play, and it represents a less crass, less marketed, less ironic or knowing type of play.

In a sense is that not a little bit reflective of the Reformed faith – slower, less flashy but independent, imaginative and narrative? As opposed to marketed and associated with pop culture “in order to catch [the individual’s] attention.”

And so I will leave you with that.

And may you all have a merry “little” Reformation Day.

 

Moderator Designate For The Church Of Scotland 2016 General Assembly

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RussellBarrEarly this morning the Church of Scotland announced their choice for the Moderator of their 2016 General Assembly. He is the Rev. Dr. Russell Barr, pastor at Cramond Kirk (pictured at left in an image from the Church of Scotland). However, he is well know in the church and community for his role in helping found the Fresh Start ministry to the homeless in Edinburgh. According to the Kirk’s announcement this organization “has helped 2,000 people get back on their feet in the last year.”

He has been at Cramond Kirk since 1993, recently served as the Moderator of Edinburgh Presbytery, and also served as the convener of the Africa and Caribbean Committee of the Kirk’s World Mission Council. In addition to his theological training in Scotland he holds a D.Min. from Princeton Theological Seminary.

He said of his appointment that he was “excited, honoured and overwhelmed” and that “It is humbling to be elected by your peers to serve the Church in this way.” Needless to say, among the issues he wishes to focus on during his moderatorial year are homelessness and food poverty. And he has expressed his support of the Tomorrow’s Calling pastoral recruiting campaign.

There has been significant media coverage of the announcement that emphasizes his work with the homeless including BBC News, stv News, The Falkirk Herald, Scottish Housing News, Edinburgh News from the Scotsman and Third Force News. I have the usual quibble with the last one whose headline called him “head of the Kirk.” No, Jesus Christ is the Head of the Church, he is only called to be the Moderator. And one news source jumped the gun on the embargo and quickly made the article go away.

And so we extend out congratulations to Rev. Barr, thank him for his outstanding service in the past and assure him of our prayers for the future. Best wishes as he prepares for the Assembly and may you find your moderatorial year a rewarding experience.

The Discussion of PC(USA) Identity And Musings On An “Ecclesiastical Hackathon”

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About a month ago the Moderator of the 221st General Assembly of the Presbyterian Church (U.S.A.), Heath Rada, issued a “Call to the Church” to rethink what the PC(USA) should look like and in doing so build trust within the church.  This started the wheels in motion for a discussion in the denomination about what the identity of the PC(USA) is now and what it should be. Specifically he said in his remarks:

It became apparent [within a small task force on mission funding] that we all believed a painful situation existed [in the PC(USA)] and for anything significant to be accomplished we must find ways for that trust to be restored. It was felt that our denomination needed to explore these matters in depth and that I should announce a CALL TO THE CHURCH to help in addressing them.

The statement goes on to list five areas of importance, from the church’s changing place in the wider culture to the theological institutions to the urgent need for action. And with that the statement outlines five steps to take but at multiple points emphasizing the need to involve all levels of the church.

In a follow-up article in the Presbyterian Outlook he updates us on the response he has gotten and what next steps might be. While some are a bit further off – specifically part of the preparation for the 222nd General Assembly – other steps were being implemented quickly. This past week we saw the first of those and that is a survey opened up by Research Services to gather input from the full breadth of the PC(USA). You are encouraged to “Join the Conversation” and you have until November 13 to respond on that survey.

Another step is the announcement of two Twitter chats with the Vice-Moderator of the 221st General Assembly, Larissa Kwong Abazia (@LarissaLKA). The first chat begins this afternoon at 6 PM EDT (3 PM PDT) and will use the hashtag #pcusaidentity. The second chat is on Thursday November 12 at 9 PM EST (7 PM MST).

In reading that follow-up article a few things jump out at me. One is that the responses include “groups…wanting to be part of the conversation.” So must a group come forward to be included? Another is that Office of the General Assembly and Research Services will be the ones surveying the church and figuring out how to initiate discussions. It struck me that groups and offices in the national church seem to be headlining what looks like an institutional response. This is no surprise since at one point in the initial Call Moderator Rada wrote:

Again let me state the obvious. Someone has to take a lead. I am asking that the denomination affirm and actively participate in the COGA process which is getting ready to be unveiled and which will undertake the massive task of assessing the church’s will (in accordance with God’s will) concerning who and what we need to be as a denomination.

An interesting article three weeks ago takes a very different approach…

The Presbyterian Outlook published an op-ed piece by Deborah Wright and Jim Kitchens titled “An Open Letter to Moderator Heath Rada: What if . . . we held an ecclesiastical hackathon?”

As Presbyterians you have to love the idea, but more on that in a moment.

Their idea is an open call and competition where people form teams of six individuals and come up with their ideas about what the PC(USA) should look like or be doing. As they say:

Game theorists radically believe that the solutions to tough social problems reside in the players. Adaptive Change theorists believe deep challenges of uncharted territories must find solutions in unknown corners. Positive Deviance theorists act on the notion that the village has the answers, if one only looks to the fringes. What if this once – instead of committees and task forces and hired expert consultants – what if . . . we bucked up our Reformed theology and went looking for our unheralded prophets out there, trusting God to provide!

The idea is that a set of “rules and tools” would be issued by the Presbyterian Mission Agency Board (PMAB) and any group of six members of the PC(USA) would have a few months to assemble a team and present a plan, solution, strategy, what ever was being asked for.

A number of theological and polity positives jump out at me here. As the authors emphasize, we are a priesthood of all believers. Why should we let the brains at OGA and PMAB have all the fun with this. The Reformed community should be the specialists at crowd sourcing as we believe decision making and the corresponding mission are to be done at the lowest applicable level and our structure is supposed to allow the most people and those with particular gifts for the situation to be involved.

It is arguable whether groups of six are theologically supported here – seven is a more spiritual number or we could just think of two groups of six making twelve. But in our church history it was the group of the “Six Johns“, led by John Knox, that over four days wrote the Scottish Confession of Faith of 1560. Not exactly a hackathon since they were the only group working on it but still a model of a group of six that worked quickly to produce a product that changed history.

Now looking at this proposal I do cringe a little bit to see that the process is directed by the agencies at the top. They are the existing coordinating bodies after all and in a position to be able to do this so there is a solid rational for this. But let’s think a bit outside the box here.

What if we thought about this a bit more as a crowd sourced or grassroots project and tried to find another point to run this from. What if the responsibility were devolved to someplace in the church that is actively doing something like this, such as the 1001 New Worshiping Communities group? Or maybe an existing recognized affiliated body like the NEXT Church group or the Presbyterian Outlook board. Or maybe something completely different like a joint steering group made up of members of the Covenant Network and the Fellowship Community? Or a really radical thought: Just go for it!

The idea would be for groups that wanted to get involved to brainstorm changes and then send it to the next General Assembly from the bottom up. Get your group together and then take the idea to your two or three nearest presbyteries for endorsement as ascending overtures so they will be considered as business in Portland. If this hackathon concept is taken seriously maybe one of the commissioner committees at GA could have the responsibility for reviewing these and helping the Assembly to think in new ways. And remember, the deadline for proposed Book of Order changes is February 19, 2016, and for overtures with financial implications it is April 19, 2016.

So there you have my riff on the hackathon idea. I don’t think this is too far off from the ideas Landon Whitsitt discussed in his book Open Source Church. And remember, the hackathon – or whatever you want to call it – concept has two purposes: One is discussed above as a model for drawing more fully from the wisdom and knowledge of the whole group. The other is to involve more people in seriously visioning and thinking about the problem and empowering them to do something about it so they have ownership of situation. This is not answer a survey or participate in a guided discussion sort of thing. The idea is to empower any interested member to dive into the details, inner working and think about the problem at the deepest levels. Where it may go we don’t know so this certainly could be a “stay tuned” moment for the PC(USA).

Moderator Designate For The Free Church Of Scotland General Assembly

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We are entering the GA preparation season with moderator candidates being announced and overtures being endorsed. So here one of the early announcements…

A couple of weeks ago the Free Church of Scotland announced their selection of the Rev. Dr. John Nicholls as their Moderator Designate for the 2016 General Assembly. Rev. Nicholls currently serves, in semi-retirement, as an associate minister at the Smithton Free Church of Inverness, but may be best known as the former chief executive of the London City Mission, a position he left back in May of 2013 after more than 20 years with the organization. He began his ministry at Ardnamurchan, Lochaber in 1975 before returning to his home town of London to serve at the London City Church and then the City Mission.

He began his higher education, according to the press release, at the Universities of Bradford and then Leeds studying mathematics and education. He completed his theological training at what was then Free Church College (now Edinburgh Theological Seminary) and his doctorate is in practical theology from Westminster Theological Seminary in Philadelphia.

The Free Church press release says of him “Dr Nicholls, 66, is widely respected as one of the most gentle and gracious ministers in the denomination.”

The press release includes these words from Dr. Nicholls in response to the call:

“Although most of my years of ministry have been spent outside Scotland, the Free Church has been my spiritual home for over 40 years.

“It is a great honour to be asked to serve as moderator of the next General Assembly.

“Having seen much evidence of the vitality and growth of evangelical Presbyterian Churches around the world, it is exciting to see signs of similar growth and renewal in Scotland, with the Free Church growing in membership and in the number of its congregations.

“With record numbers of students enrolled at the Edinburgh Theological Seminary, these are days of renewed hope and expectation across the Free Church.

“In such a climate, the General Assembly becomes far more than a mere talking shop or business meeting.

“And yet, the work and witness of the Free Church will only truly prosper if there is a strong and healthy passion for prayer and for the Word of God, and a genuine love to Jesus Christ, among its ministers and members.

“That must be the most important concern of any Moderator and any Assembly.”

He and his wife Sarah have two children and four grandchildren.

Our congratulations to Dr. Nicholls and prayers and best wishes as he prepares for this new call. We look forward to his leadership as he moderates the Assembly and will continue to pray for him in the moderatorial year which will follow.