Across the country Presbyterians are seeking out new ways for adults to study the Bible. Small groups are meeting on weekdays so they have more time for study than is available during the Sunday school hour. Interest is high in deep study of Scriptures that leads to increased understanding and faith formation. Adults are willing to find time in their busy schedules to participate in such small group experiences.
In an era when there are more than 150 different publishers and distributors of children’s curricula alone, finding the resources that are best for your congregation can be challenging. The following four-step process, however, will help you make an informed decision and provide your teachers with good materials to support their ministries of faith formation.
Like other areas of the church’s life in the post-modern era, Adult Education faces a number of challenges and opportunities. Gone are the days when the majority of adults attended highly organized Sunday morning Church Schools centered on denominationally produced curriculum.
When Dietrich Bonhoeffer, 39, quietly strode toward Nazi prison gallows as the Second World War neared its end, he could hardly have known that 60 years later, his life, memory and legacy would remain the subject of keen debate and fascination — not to mention outright reverence.
Pentecost Meditation on Joel 2:23-39
Frequently in the morning, after I’ve walked the dog, I’ll come in, get a cup of coffee and sit down on the kitchen floor; and then, when my wife joins me, I’ll ask her what she dreamed about. Most of the time, Ann says she can’t remember. But I remember what I dream about; and I enjoy relating the vivid things that come to me in my sleep. (Well, some of them, at any rate. A few I keep to myself.)
Editor’s Note: This challenge was issued on the blog of Moderator Rick Ufford-Chase as part of a focus on the ministry of accompaniment in tense situations. The blog address can be accessed through the PC(USA) website (www.pcusa.org) or directly at www.what-I-see.blogspot.com.
I get it wrong about as often as I get it right. But I have learned, partly through my own mistakes, that healthy leadership will generally contain these three elements: thoughtful assessment, shared and transparent process, and seeking the good of the whole. Not only will better decisions be made, but the led will follow with confidence and trust.
Roman Catholic bishops, meeting at the Second Vatican Council in October 1965, overwhelmingly adopted a declaration that repudiated anti-Semitism and called for “mutual understanding and respect” between Catholics and Jews. The document, Nostra Aetate in Latin or “In Our Time” was adopted by a vote of 2,221-88.
“I believe that today God invites us to change our old practices,” said Pope John Paul II, speaking to some 80,000 Muslim youth in a stadium in Morocco in 1985. “We must respect each other, and we must also stimulate each other in good works on the path of God.” Christians and Muslims have “badly understood each other, opposed and exhausted each other in polemics and wars. Dialogue between Christians and Muslims is today more necessary than ever.”
For years, a church’s declining membership concerned its leaders. Their solution— a youth ministry. After several years, the church pastor acknowledged that the effort invested to attract young families was not working. The pastor’s conclusion was simple and refreshing: “I have been telling the session that perhaps it’s time to be who we are, a church for older adults.”
A journey as long as the way from Eden to Babel and back, as painful as Abraham’s knifebearing sojourn with Isaac,
History intrudes on the Church’s liturgical pilgrimage through Holy Week and Easter. The face of death this year, at least in the U.S., is the face of Terri Schiavo. The Schiavo case has dominated the news media, exacerbated political divisions, and played heavy on the sympathies of the public.
Editor’s Note: Clay J. Brown, Associate Pastor for Christian Formation and Discipleship at Grace Church in Houston, Texas, has written the following response to two recent essays in The Presbyterian Outlook: “The Significance of the Resurrection” by Cynthia L. Rigby and “Easter Faith, Easter Church”, by George Stroup (issue 187-11, March 21, 2005). One of the essayists, Cynthia Rigby, who is W. C. Brown Professor of Theology at Austin Presbyterian Theological Seminary, has replied to Mr. Brown. Her response follows his essay.
I am grateful that my colleague and friend, Ben Sparks, has broached the sometimes sensitive subject of Christian education, especially what is happening in the local church. I suspect, like so many pastors and educators at this time of the year, Ben has faced another confirmation class unfamiliar with the stories of the faith!
The World Alliance Church News recently reported that the Reformed world has lost one of its courageous prophets with the death of antiapartheid activist Beyers Naudé.
From the 1960s, Beyers was among the few whites in southern Africa who was brave enough to speak boldly at great personal risk.
In the wake of the anniversary of the beginning of the Iraq War, I have questions.
Do the Iraq war’s opponents want the new Iraq to dissolve in civil war? Do the war’s advocates believe our invasion was justified by an election in which the once-dominant group hardly participated, but which is having some impact throughout the Middle East?
If this question sounds like one a child might ask a harried parent, it is. Gestation is involved since ministers are made not born, and church officers need to consider where they really come from.
Our polity as Presbyterians is grounded on the proposition that all authority rests in governing bodies acting either in plenary session or through committees, commissions, councils, and task forces. Though frequently described as a democratic process, it is decidedly not a democratic one, at least not in the common understanding that the will of the people is expressed through their representatives.
Dear Sisters and Brothers,
For seventeen years I was a minister of the church in Switzerland, and since 1986 I have been Professor of Reformed Theology in Germany at the university in Goettingen. In Switzerland most Protestants are Reformed. In Germany the Reformed are a small minority in relation to Lutherans and the United Churches, but they are Reformed more consciously than in Switzerland.
Reflections on Matthew 28:1-10
It is a dark and stormy night in upstate New York as I write this, and I close my eyes to recall the sun that warmed me one spring day several years ago, in Jerusalem. I was on a seminary trip and I had taken my last free day to go back with my video camera to “The Garden Tomb,” a verdant postage stamp-sized plot of ground off Nablus Road that stands as good a chance as any of being the actual site of Jesus’ burial and resurrection.
The visit of your new Secretary of State to the Middle East, during which Condoleeza Rice met with Ariel Sharon and Mahmoud Abbas, raised the tantalising possibility of an end to the Intifada. Carefully dipping her toes into the previously unrewarding swamp of Middle Eastern politics and peace making, Miss Rice spoke of the possibility of a new beginning for the peace process.
In 1922, a young Baptist minister delivered a sermon before a Presbyterian congregation in New York City, entitled “Shall the Fundamentalists Win?” It resulted in his leaving that pulpit to become one of America’s most influential Protestant preachers. Harry Emerson Fosdick, both loved and reviled, delivered intelligent and often controversial sermons from the church that John D. Rockefeller provided for him on Moningside Heights. The Riverside Church has stood for decades as a bastion of progressive theology.
What does it mean to be an Easter Church—that is, a church that confesses “God raised the crucified Jesus from the dead?” Is there only one correct interpretation of that most central of Christian confessions or is there room in that confession for different interpretations of what it means? Is there only one “orthodox” interpretation?
Reflections on John 20:1-18
Every few years the calendar conspires against the church by placing the moveable feast of Easter on the same day most of the country springs forward to Daylight Savings Time. This year’s calendar is kind to us, and this ecclesiastical “perfect storm” is avoided.
Last July, I was troubled by the General Assembly’s resolution condemning the invasion of Iraq as “unwise, immoral and illegal.” It wasn’t the assembly’s weighing in on a public issue that bothered me, since it does so almost every year. Nor was it the church's stand against the war -- I had questioned the invasion myself.
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