Thanks to a campaign organized by Mennonite pastors, there’s reason for those of us in the United States to look forward to November 6 as something more than the official end of a nasty and dispiriting secular political cycle: whatever you choose to do on Election Day in the US, take time to consciously celebrate the unifying communion of and in the Body of Christ. Among the goals of this Election Day Communion Campaign is “…to build unity in Christ despite theological, political, and denominational differences.” Read more
Author and blogger J.R. Daniel Kirk brings this helpful reminder to the church:
When you are part of a church, especially in leadership (but not only then), there is no “they” who will or will not do something.
In those moments when what needs to be done butts up against the policy, or when what they’ve done embarrasses us, deferring to “them” is not going to convince the person in front of you that you are not part of that “them.” That person will only be convinced that you are different when you act, when you do what is right.
Read the full post.
From a recent sermon preached by EP endorser Matt Morin, in keeping with our Slow Church theme . . . .
Mark 6:1-13; 2 Corinthians 12:2-10
Milwaukee Mennonite Church
July 8, 2012
The scene in today’s gospel passage begins with Jesus entering the synagogue in his hometown of Nazareth. According to Mark, this is not the first time that Jesus has attempted to teach in the synagogue. In Mark 1, Jesus does so, but his teaching is interrupted by a demonic spirit. In Mark 3, Jesus’s actions in the synagogue anger some of his rivals, who in turn begin plotting ways to kill him. And, as you just heard in today’s scripture reading, Jesus’s third attempt to teach in the synagogue is met with scorn by members of his own hometown.
So, three times, Jesus enters the synagogue to teach, and three times, he is met with some resistance or rejection: first from evil spirits, then from his political adversaries, and finally from his own people.
It is clear, then, that the synagogue is not going to be the site where the good news is received and shared. In fact, this is the final time in Mark’s gospel that Jesus will enter a synagogue at all. Following this final rejection, he begins a new strategy for sharing the good news.
We’ll take a closer look at that strategy in a moment, but first let us give greater attention to the rejection Jesus experienced in Nazareth. “Where did this man get all this,” the people ask in verse two. “What is this wisdom that has been given to him? What deeds of power are being done by his hands! Isn’t this the carpenter? And they took offense at him.”
It is odd that the people would reject Jesus because he spoke with wisdom and worked deeds of power. We would understand if the passage said, “What is this man blabbering about? Why is he going on and on about nothing? He hasn’t done anything, he hasn’t said anything…. BOORRRING.”
To read the rest click here.
“You have to include the story of Christ for being in a Christian community to result in any kind of personal conversion into Christian discipleship. Church has to be more than just “making a difference” and “finding a place where you fit.” When you make church inoffensive by cutting out the story of Jesus that makes church what is, you have also made church uncompelling as a result.”
Morgan Guyton, Rethinking “Rethink Church”.
by Julia Smucker
For about the past five years, I have been a participant in the Mennonite/Catholic ecumenical movement known as Bridgefolk – first as a Mennonite drawn toward communion with the Catholic Church but also strongly connected to my ecclesial heritage, and now as a Catholic seeking to maintain that connection with the church that formed me. I had agonized over the choice I was presented with in the unavoidable reality that joining with one communion would mean breaking with another, and wondered whether I could do so without it being tantamount to a rejection, a cutting off of my roots. And then I discovered a group of people who had been agonizing over this division for years before me. In the many honest and in-depth discussions I’ve been a part of since, it’s been clear that these people who are doing their best to bridge two Christian traditions share a deep longing for a fuller communion than we are as yet able to have, as well as an acute awareness that what we long for cannot be attained quickly or easily. Read more.