Creating and curating trustworthy resources for the church, the Presbyterian Outlook connects disciples of Jesus Christ through compelling and committed conversation for the proclamation of the Gospel.
John H. "Jack" Haberer Jr., noted Houston pastor and denominational leader, has been named the new editor-in-chief of The Presbyterian Outlook magazine effective December 12, the Presbyterian Outlook Foundation has announced.
The radio preacher is finding new life in cyberspace.
"Godcasting" is the latest advancement in online religion, in which preachers convert their sermons to audio to be heard on portable digital audio devices.
Using iPods, or any portable MP3 player, "podcasting" lets people download audio programs that can be listened to whenever they like. It's a form of audio syndication that musicians, businessmen, tech talk show hosts and political commentators like Al Franken have already adopted.
There's lots more God on iPod than jazz, theater or movie reviews. Pod preachers, including Christians, Buddhists and pagans, are among the most prolific users of the new technology. Just as sermons were among the first type of broadcasts when radio caught on in America in the 1920s, podcasting is creating a new form of wireless parson.
Click here to read Ben's editorial, 'Minister Shortage'
Ben Sparks has written thoughtfully in these pages about the response of our denomination to the apparent shortage of ordained ministers. His words are wise, and his description of a program to enhance the commitment and skills of younger, and more recent seminary graduates leads me to think that the time has come for such an approach. May that work increase.
If I am correct in my understanding of what Ben says about the role of interim pastors, I agree with him at this point. In my opinion, while interim pastors provide useful services, they may also slow down the process of "filling pulpits" more quickly, since having a temporary pastor can seem, to the congregation and its committees, to keep the status quo. No matter that competent, trained persons who do this worthy work are encouraged to assist the church in embarking on a program of re-visioning, there is the possible perception that the interim pastor can hold the fort, visit the sick, celebrate the sacraments, and provide other services. And, they can.
edited by William C. Placher. Grand Rapids: Wm. B. Eerdmans, 2005. ISBN 0802829279. Pb., 452 pp. $24.
Lilly Endowment Inc. has given another gift to the Church. Lilly's "Programs for the Theological Exploration of Vocation," which have prompted students and scholars at 88 colleges and universities to consider the concept of vocation, has likewise prompted Dr. Placher to edit Callings: Twenty Centuries of Christian Wisdom on Vocation. This book will be a valuable resource in both academic and congregational settings for years to come.
William C. Placher is the Charles D. and Elizabeth S. LaFollette Distinguished Professor in the Humanities at Wabash College. He has gathered fifty-seven readings from fifty different authors and has placed them chronologically in this reader. As the book title indicates, these readings span twenty centuries of the Christian tradition. Placher acknowledges in his introduction that his collection stops fifty years short of the present. His rationale is that to include the important diversity within the last five decades would have added significantly to this already substantive volume (452 pages). While some will miss these modern voices, Placher's choices give plenty of food for thought for those considering the concept of calling.
(PNS) The Board of Pensions (BOP) of the Presbyterian Church (U.S.A.) has implemented a plan to consolidate member services, centralize oversight of third-party providers, and provide for "succession management" in key leadership positions.
"Stewardship -- of people and financial resources -- is so important," BOP President and CEO Rob Maggs told the Presbyterian News Service (PNS) on Oct. 19. "It is critical to have strong management -- the right people doing the right jobs."
In his Oct. 13 weekly letter to board members and other church leaders, Maggs acknowledged that financial pressures were a factor in the reorganization. "We must keep our ... annualized increases in budgets at about 3 percent or less," he said, adding that the board's operating costs will show a year-to-year decline in 2006.
by William M. Ramsay. Louisville: Geneva Press, 2005. ISBN 0-664-50277-6. Pb., 144 pp. $14.95.
History--that enigmatic subject. Everyone living seems to have had at least one unutterably boring history teacher. And yet, new members in our congregations and older ones need something to help ground them in the history of the church as they learn about current worship, education, and polity practices, and begin to tackle the foundational theological questions of our faith. A classic description of what such education should be in our Reformed tradition calls for materials and programs that are "Biblically grounded, historically informed, ecumenically involved, socially engaged and communally nurtured."
Retired minister and teacher William Ramsay has given us a wonderful tool to help our congregations become "historically informed." As Ramsay puts it in his foreword, the story begins in Eden, continues with Abraham and Jacob and Isaac, with Moses and the Exodus, and climaxes in the life of Jesus. But the story of the church does not end there. From the church in Acts to the present day, we are witness to the ways God continues to act in our history.
by Lisa Nichols Hickman. Louisville: Westminster/John Knox, 2005. ISBN 0664227597. Pb., 162 pp., $14.95.
Years ago, a professional book reviewer told me that when you read a book you should always begin with the acknowledgements. With that instruction still in my mind, I opened up the first pages of The Worshiping Life: Meditations on the Order of Worship by Lisa Nichols Hickman. Imagine my delight to see names of pastors I actually knew and at least one church listed where I have worshipped! I felt at home with this book right from the start knowing that a number of Lisa's mentors were folks grounded in down-to-earth pastoral ministry.
The Worshiping Life is a collection of twenty-five meditations, each one reflecting upon a different aspect of worship. Hickman begins with the Gathering and goes right on through to the last Amen. While many books written on worship these days seem to discuss the pros and cons of traditional, contemporary, or blended service styles, Hickman's emphasis is on the elements of Reformed worship. She divides her meditations into the main parts of the service: Gathering, Proclaiming, Responding, Sealing, and Bearing Out. Following introductory remarks on these aspects, she delves more deeply into each line of the bulletin, including the Call to Worship, Opening Hymn, Confession and Assurance of Pardon, Prayer for Illumination, Scripture Readings, Affirmation of Faith, Sacraments, and even the Middle Hymn!
Following the terrorist bombings this summer in London a website came to international attention. Its message was simple: "I am not afraid." One would be hard pressed to find a more defiant and timely message of hope for a conflict battered world. I have begun to wonder what it might mean for our church to affirm this message too in the midst of its own conflicts.
There is a kind of holy fear, of course. George MacDonald writes: "Where it is possible that fear should exist, it is well it should exist, cause continual uneasiness, and be cast out by nothing less than love." MacDonald sees fear as a kind of provisional reverence that eventually will evaporate in the presence of the purifying fire of God's love.
The Book of Order, so far as I can determine, does not allow for retroactive revocation of ordination. I think this means I can probably safely admit now that I do not like chicken. Left to me the colonel from Kentucky would still be a corporal from Tennessee. I have never made a big issue of this situation because I am not trying to feather my nest.
Every time I deliver a sermon people come up in wonderment and ask where I learned to preach. However, I never get to tell them because they immediately fall to the floor laughing and roll away. I am, of course, glad to see people being happy, but I would like to answer that question.
Top sellers from the following publishers: Augsburg, Eerdmans, Kerygma, Morehouse, Seabury Press
by Eugene Peterson. Grand Rapids: Wm. B. Eerdmans, 2005. ISBN 0-8028-2875-2, 368 pp., $ 25.
Eugene Peterson's writings are well known to many if not most Outlook readers. No doubt there are dog-eared copies of Five Smooth Stones for Pastoral Work, Under the Unpredictable Plant, and now The Message on many a Presbyterian pastor's bookshelf. I am confident that Peterson's latest book, Christ Plays in Ten Thousand Places: A Conversation in Spiritual Theology, will also find its place among these rich resources. Just make sure to leave room: Christ Plays is the foundational book in a planned five-volume series on spiritual theology. This means we have much to look forward to from this vigorous writer who is both pastor and professor.
One might begin by asking just what spiritual theology is. According to Peterson, the words belong together. "Theology" is the attention we give to God, to knowing God as revealed in the Scriptures and in Jesus Christ. "Spiritual" is the insistence that everything that God reveals is capable of being lived by ordinary people. "Spiritual" keeps theology from degenerating into thinking and talking about God from a distance. "Theology" keeps spiritual from being just about our own thoughts and feelings about God. These two words should be yoked if our study of God is to have anything to do with how we live and if the way we live is to have anything to do with the God who is revealed in Jesus Christ. For Peterson, spiritual theology is the attention we give to the details of living life in the way of Christ.
MEMPHIS -- "We do not know, but we are not lost."
That's a line from a poem that Kathleen Norris's husband wrote, after the two of them sat talking at the kitchen table one night about what she thought about angels and he thought about numbers and what all that might say about truth.
That question came from a man who Norris described as a "recovering Catholic;" a man she knew was ready to talk about religion when he would say things to her such as, "Doesn't it matter that none of it is true?"
But Norris persuaded her husband to think a little as she does, that mystery may be at the heart of Christian discipleship. Our most important relationships all involve mystery, she said -- when people vow during a wedding to stick together for better and for worse, for example, the promise is made without knowing much at all about what surprises that journey will bring.
But we can approach these mysteries as disciples, Norris said -- as people of faith, willing to learn.
From Leslie Scanlon's review of the Committee on the Office of the General Assembly's decision to close the Montreat Historical Society for financial reasons, we learn that a storm has been whipped up. The destruction of that storm will be felt far beyond Montreat. If that location is closed, 30,000 visitors a year to that small town nestled in the Blue Ridge Mountains outside Ashville, N.C., will morph into a much wider community of disgruntled Presbyterians, not only across the South, but from all over the United States and in other nations.
Consider the ill-tempered mood of the church regarding our major disagreements: divestment, the ordination of gays and lesbians, and beliefs about salvation in the name of Jesus Christ alone. In our agitated state, we lose 40,000 plus members a year. Is it not odd, in those circumstances, that COGA voted to close the Montreat center on the report of a committee of three persons, not one of whom is from the Southeast or "represents" Montreat? Do they knowingly invite us into another fray guaranteed to provoke persistent irritation and anguish to thousands of Presbyterians, whose support is needed for the church's future, as well as for the preservation of this collection in optimal form?
(RNS) The Episcopal Church has flatly rejected a church-based movement to pull investments from Israel, instead choosing a strategy of "positive investment" among Palestinians and "corporate engagement" with Israel.
The church's Social Responsibility in Investments committee said the church should keep investments in the region and not follow the Presbyterian Church (U.S.A.) and others who are seeking to divest from Israeli companies. "The goal is for selected companies to change behavior resulting in a more hopeful climate for peace," the committee's 12-page report said. "If the church simply divests, nothing positive has happened."
DUBLIN -- Two prominent Northern Ireland clergymen chosen to monitor a key part of an internationally-backed peace process say that, "beyond any shadow of doubt," the arms of the Irish Republican Army (IRA) have now been put beyond use.
The clerics, the Rev. Harold Good, a Methodist, and the Rev. Alec Reid, a Roman Catholic priest, witnessed the IRA's recent act of decommissioning, in which the armed group put all its remaining weapons down, after decades of violent struggle.
However, the Rev. Ian Paisley, the founder of the Free Presbyterian Church and leader of the largest political party in Northern Ireland, the Democratic Unionists, rejected the declaration on Sept. 27.
Paisley said, "(The IRA's decommissioning) illustrates more than ever the duplicity and dishonesty of the two (British and Irish) governments and the IRA." He said the clerics who witnessed the decommissioning "were approved by the IRA and therefore ... in no way could be independent."
Presbyterian College's commission to examine the school's "church-relatedness" has reported to the board of trustees that its faculty no longer need be Christian. While I was honored to serve on this commission as the Savannah Presbytery's representative, I believe this recommendation is outrageous, misguided, and embodies a bizarre approach to embracing diversity.
The report of the Commission, chaired by Allen McSween of Fourth Church in Greenville, S.C., makes the formal finding that "the faculty is the key element in the education of students to fulfill the mission of the College" (Report of the Commission, p. 9). With that statement, I am in complete agreement.
After recognizing the faculty's key role, however, the majority of the members of the commission then recommend that the faculty of this Christian institution no longer need be Christian. With that recommendation (Report, Recommendation Number 3, p. 10), I am in strong opposition and, therefore, submitted a minority report. How the majority can advocate such a change is simply beyond my poor comprehension as a minister of Christ's gospel and an advocate of Christian education.
I hasten to point out that there is nothing wrong with the recommendation in and of itself. Indeed, the wording of the recommendation is, I suspect, intentionally benign. The recommendation is that the College insure that new faculty members are oriented to and embrace the distinctive mission of the College. And who could oppose a professor understanding and supporting a college's mission?
(PNS) Lawyers representing two factions of a bitterly divided, 2,700- member Korean congregation in Torrance, Calif., are trying to negotiate an agreement to share the church building while a civil court decides which group is entitled to the property.
"I am overjoyed that these conversations are finally happening," said the Rev. Syngman Rhee, a former General Assembly moderator who is working informally -- as "pulpit supply" -- with the loyalist faction of First Church of Torrance. "Some kind of peace is needed."
Rhee was appointed by the group that now governs the congregation, an administrative commission formed by Hanmi Presbytery and the Synod of Southern California.
The congregation split last spring after it tried to call the Rev. Song Kyu Pak as pastor. Because Pak was the subject of an administrative inquiry in Olympia Presbytery, where he had been pastor of Joong-Ang Church in Tacoma, Wash., Olympia could not release him to accept the Torrance call. For the same reason, Hanmi Presbytery could not receive him as a member.
On April 24, Pak announced that he had renounced the jurisdiction of the Presbyterian Church (U.S.A.) and a majority of the Torrance church voted to leave the denomination and affiliate with the Korean Presbyterian Church in America (KPCA). The breakaway faction seized control of the church's property.
by Stephen H. Webb. Brazos Press, 2004. ISBN 1-58743-078-9. Pb., 239 pp. $24.99.
Why do we think of Scripture in terms of texts to be interpreted rather than a voice to be heard? Why has preaching become either so theory-laden and academic in its teaching or so anecdotal and visual in its practice that no demands at all are made on our ears or our voices, or on the obedience of our hearts? Why is the act of "listening to a sermon" so difficult for us today, an event that for many almost defines boredom and can only make sense to others if it yields an experience of personal "uplift"? Why is modernity (and even more, post-modernity) both so noisy and so silent, and why does it seek so relentlessly to render us deaf to the human voice while celebrating the visual, the loud, and the universalizing illumination of critical reason? And finally, what does it mean that God speaks, that the heart of Israel's faith begins with a summons not to read or think or see but to hear ("Hear, O Israel...")--that the gospel understands itself as a word to be heard and proclaimed, a word that is rooted in the being of the triune God ("In the beginning was the Word") who creates by speaking, and who loves by including us in the grace of the divine conversation, giving us ears to hear and words to speak?
For some folks, sitting on a rocking chair on a front porch in Montreat, N.C. calls back a lifetime of memories and connections. They hear in those hills the footsteps of Presbyterians from their own families and others they know and revere, saints of the church who served God in congregations throughout the southern United States and on mission assignments around the world.
What's the value of someone being able to come to the archives at Montreat and find her grandmother's name listed as a Sunday school teacher in the records of her childhood church?
It's hard to know how to put a dollar value on that. What's the right amount to pay to preserve such memories? When does that price become too much?
That bone-deep love for a place and a heritage is whipping up a storm in Montreat, where the Committee on the Office of the General Assembly (COGA) has decided that, for economic reasons, for the sake of other priorities in the financially-struggling Presbyterian Church (U.S.A.), the Montreat Historical Society should shut its doors.
The standard litany goes something like this: Presbyterians go to church, bring their children, the children grow up, go off on their own, forget about church. Charles Wiley, who's with the Presbyterian Church (U.S.A.)'s Office of Theology and Worship, said recently that one test of Presbyterians' commitment to ecumenism is that they're ecstatic if their adult children go to church, practically any church, once they leave home.
But the stock wisdom only goes so far.
Recent surveys show that many college students do in fact have an intense interest in spiritual matters and that many of them believe in a higher power and pray regularly. On college campuses, groups interested in religion -- from Buddhist meditation circles to "alternative spirituality" groups to evangelical Christian Bible studies -- meet all over the place, all the time. During Ramadan at some campuses, students who aren't Muslim join in the fasting, out of solidarity with what they affirm as a spiritual way of life. And many classes in religion are packed, as students try to understand the complex relationships between religion and politics in a world in which suicide bombings and violence in the name of religion make the news nearly every day.
Fall 2005 is notable for different reasons as many Presbyterian-related schools begin the new academic year. Let them share with you the new developments on their campuses.
by William Sloane Coffin. Louisville: WJKP, 2005. ISBN 0-664-22929-8. Hb., 185 pp., $14.95
I didn't know her well when she came to my office the first time. I had heard from colleagues and from her peers that she had teetered on the edge of fundamentalism when she arrived at college. As of late, however, other rumors stirred about her. She was asking questions in her fellowship groups. She was challenging her peers at the lunch table and was far less diligent in commitment to Sunday morning, Sunday night and Wednesday night church services. As she sat in my office for the first of what would become many visits, she described an inner tear that felt as if the curtain of her inner holy of holies had been rent. The sharp edge of doubt cut through what had once been a forbidden barrier between belief and doubt, between an angry certainty and passionate questions. Oh, how I wish I had offered her the wisdom of William Sloane Coffin!
I am thankful for the work of the Peace, Unity and Purity Task Force, for modeling a way of speaking the truth in love to one another and to the church, even if there is no clear "prescription". Patience, forbearance, and faithful engagement are marks of the church that are easily overlooked in a results-oriented society. Affinity groups have also been tackling the presenting issues of the day for decades, especially the issue of ordination standards. However, I have come to realize that the options for renewal we have currently are not enough.
In the post-modern age, we have come to the end of Enlightenment rationalism with new paradigms for thinking emerging. As children of the Reformation, we are still too deeply rooted in Athens. The birth of Protestantism occurred, of course, when the Roman Church, very much under the influence of Thomas Aquinas (who borrowed heavily from Aristotle), was countered by Luther and Calvin, both influenced significantly by Augustine, a neo-Platonist. That the Western church is influenced by Plato/Aristotle is not any more noteworthy than that the Eastern (East Asian) church is influenced by Confucius/Lao Tzu. But in the church in America, I am convinced that our Platonic dualism has led to a national bipolar disorder.
In his prophet's call to repentance in Matthew and Luke, John the Baptist warns those who have been drawn to his revival not to place their hope in their ancestral connection to Abraham, for "God is able from the stones to raise up children to Abraham." (Mt. 3:9)
I thought of that warning as I read an article by Mark Lilla in the New York Times Magazine (September 18, 2005) called "Getting Religion, My long-lost years as a teenage evangelical." This University of Chicago professor tells of his awakening to the Scriptures through one of the small groups that proliferated in the "Jesus Freak" movement of the 1970s, and of his eventual fall out of faith. He grew up Roman Catholic in a monotonous blue collar Detroit suburb, and at age 13 he decided he was an atheist. A year later he attended a Christian rock concert and on the way out was given a colloquial translation of the New Testament, which he sat up all night reading. That New Testament opened his mind to a new world. Immersion in that New Testament also began the transformation of his intellect.
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