At our Annual Meeting this past Sunday, we were invited to respond to a short survey as a way of thinking about what it might mean for us at SJMC to actually be involved in the continuation of the biblical story through our life together as a church community. It's a series of statements that begins with our vision, and ends with our money. I think that's a pattern we see a lot of in the Bible. We took a few minutes that morning to share some of the reflections that these questions prompted, but perhaps there is more we'd like to say.
Here's the survey from Sunday. Have a read-through again, and feel free to post a comment. It would be great to pick the conversation up again.
1. Having again read the SJMC vision statement, I believe we are living out our vision.
YES NO UNSURE
2. Our decisions at SJMC are directly informed and influenced by our Vision Statement. YES NO UNSURE
3. As a congregation, we are consistently challenged to live out the congregational vision. YES NO UNSURE
4. I like the decision-making processes we use at SJMC. I feel I am a part of them. YES NO UNSURE
5. The decisions we make always change the story we find ourselves in. I like that. YES NO UNSURE
6. I think we are being too ambitious in terms of what we try to do and support at SJMC. YES NO UNSURE
7. In the Zacchaeus story, the key result of meeting Jesus and finding his salvation was how Zacchaeus dealt with his financial resources.
YES NO UNSURE
8. At SJMC we experience a healthy tension between what we could be doing and what we are doing with our resources.
YES NO UNSURE
9. I believe at SJMC we give primarily in order to meet our Spending Plan rather than joyfully, out of our abundance and vision.
YES NO UNSURE
10. I believe the more external funding projects SJMC assumes, the more people will be motivated to also give generously to the SJMC Spending Plan.
YES NO UNSURE
Tuesday, 28 February 2012
Wednesday, 15 February 2012
A Glimpse of Glory
Mark 9:2-10 - The Transfiguration
For Eastern Orthodox Christians, the transfiguration of Jesus is a crucial story at the centre of their faith. Here - as Jesus is transfigured, his clothes a dazzling white - we catch a glimpse of God's glorious light shining through a human being. This is a profound moment where the Good News of God's incarnation is affirmed. As Jesus is transfigured, our world of sin is bathed in the light of God. This is a picture of God in the flesh, of God meeting us in earthly form so that we might be bound to God in the Spirit and in truth. And it's also a hint of the resurrection glory that will belong to Jesus on the other side of the cross. It's a moment of assurance before the passion, promising that God's purposes will not be overcome and that we will be invited into the life of resurrection glory that bursts forth from Jesus on that mountain like water bursting from a broken dam!
Mennonites, on the other hand, have not tended to make a whole lot of Jesus' transfiguration. Why not? We're more likely to emphasize the road to the cross, the cost of discipleship and the call to imitate Jesus in the life of the faithful community. In our worship, certainly, we're more 'earthy' and unadorned than Orthodox communities where light, space and liturgy combine to give a joyful sense of God's expansive presence in an earthly house. Could it be that we're a little uncomfortable with glory? Are we somewhat retiscent to claim the resurrection triumph of God which breaks out for that moment on the mountain? Does our discipleship keep our noses to the grindstone so thoroughly that we miss the inbreaking of light, grace and salvation through those earthly tasks and activities?
On the other hand, we may be right to hesitate before embracing the triumphal song. After the lightshow on the mountain, Jesus orders his disciples not to tell anyone about what they'd seen until after the Son of Man had risen from the dead. In other words, you can't understand this glimpse of glory until you've walked with Jesus through the valley of the shadow. There's no triumph without obedient suffering, no victory without sacrifice. If you want to live, says Jesus, take up your cross and follow me. This is a tension within the text, and it's a tension within our lives and communities of faith.
As we prepare to transition into the season of Lent, however, Jesus' transfiguration remains encouragement to remember that there will be light beyond the shadow. Following a crucified Christ is still good news - it is a life of hope, grace and light in the presence of God here with us. This glimpse of glory is the promise of eternity.
For Eastern Orthodox Christians, the transfiguration of Jesus is a crucial story at the centre of their faith. Here - as Jesus is transfigured, his clothes a dazzling white - we catch a glimpse of God's glorious light shining through a human being. This is a profound moment where the Good News of God's incarnation is affirmed. As Jesus is transfigured, our world of sin is bathed in the light of God. This is a picture of God in the flesh, of God meeting us in earthly form so that we might be bound to God in the Spirit and in truth. And it's also a hint of the resurrection glory that will belong to Jesus on the other side of the cross. It's a moment of assurance before the passion, promising that God's purposes will not be overcome and that we will be invited into the life of resurrection glory that bursts forth from Jesus on that mountain like water bursting from a broken dam!
Mennonites, on the other hand, have not tended to make a whole lot of Jesus' transfiguration. Why not? We're more likely to emphasize the road to the cross, the cost of discipleship and the call to imitate Jesus in the life of the faithful community. In our worship, certainly, we're more 'earthy' and unadorned than Orthodox communities where light, space and liturgy combine to give a joyful sense of God's expansive presence in an earthly house. Could it be that we're a little uncomfortable with glory? Are we somewhat retiscent to claim the resurrection triumph of God which breaks out for that moment on the mountain? Does our discipleship keep our noses to the grindstone so thoroughly that we miss the inbreaking of light, grace and salvation through those earthly tasks and activities?
On the other hand, we may be right to hesitate before embracing the triumphal song. After the lightshow on the mountain, Jesus orders his disciples not to tell anyone about what they'd seen until after the Son of Man had risen from the dead. In other words, you can't understand this glimpse of glory until you've walked with Jesus through the valley of the shadow. There's no triumph without obedient suffering, no victory without sacrifice. If you want to live, says Jesus, take up your cross and follow me. This is a tension within the text, and it's a tension within our lives and communities of faith.
As we prepare to transition into the season of Lent, however, Jesus' transfiguration remains encouragement to remember that there will be light beyond the shadow. Following a crucified Christ is still good news - it is a life of hope, grace and light in the presence of God here with us. This glimpse of glory is the promise of eternity.
Friday, 10 February 2012
The Paralytic Man (Mark 2:1-12) -5 different perspectives!
This is a fun story. Finally after all these short little bare bone stories in Mark 1, we get to this fuller story to start Mark 2 - there is even some dialogue and conversation! Last week at Silver Lake, it was one we gave to a group to act out. Levi ended up being the Paralytic man - and was hoisted up on the back side of one of those small wooden benches and totally blocked out by the crowd as they tried to bring him to Jesus. They carried Levi way up in the air and over some more benches (the roof) to get him to Jesus. Fun!
When Micah (yes, that son of mine - assigned as worship leader for this Sunday) and I found a time to meet a little while ago to talk about this Scripture, we started wondered what this story looked like from the perspective of all the different characters. You know how when you tell a family story, and you get very different versions of what happened, we wondered if the same would have been true after this event happened. How different would the story be as told from the healed man as compared to the scribe, etc.
So for this Sunday, I have written 5 monologues from the perspective of a member of the crowd, one of the friends, a scribe, a disciple and the healed man himself. They all tell the story in a very different way, and all take away something very different from this interaction with Jesus. We even have 5 of our youth who will take on these characters. Hopefully this helps us all listen more closely to this story and put ourselves there before Jesus - taking in what we need to hear in terms of our own relationship with Jesus.
When Micah (yes, that son of mine - assigned as worship leader for this Sunday) and I found a time to meet a little while ago to talk about this Scripture, we started wondered what this story looked like from the perspective of all the different characters. You know how when you tell a family story, and you get very different versions of what happened, we wondered if the same would have been true after this event happened. How different would the story be as told from the healed man as compared to the scribe, etc.
So for this Sunday, I have written 5 monologues from the perspective of a member of the crowd, one of the friends, a scribe, a disciple and the healed man himself. They all tell the story in a very different way, and all take away something very different from this interaction with Jesus. We even have 5 of our youth who will take on these characters. Hopefully this helps us all listen more closely to this story and put ourselves there before Jesus - taking in what we need to hear in terms of our own relationship with Jesus.
Thursday, 2 February 2012
Healing, Cleansing and Resting
Mark 1:29-39
In last week's story from Mark, Jesus had begun to make a name for himself. People begin to recognize him as one who comes with remarkable authority, as even the unclean spirits obey him. In this week's story, this budding fame blossoms as Jesus continues his ministry of healing and cleansing in Capernaum. Suddenly crowds are gathering around Jesus, bringing all who were sick or possessed. Mark says that the whole city was gathered around his door!
But halfway through this passage there is a major shift. The crowds are clamouring at his door in the evening, but early the next morning Jesus slips out to a deserted place to pray. When his confused disciples finally hunt him down, Jesus tells them that it's time to move on. Time to continue proclaiming the good news in the neighbouring towns as well.
There's a whole lot we could take from this story, especially in terms of Jesus' rhythms of work and rest. Jesus knows that for his ministry of healing, cleansing and caring to become a proclamation of God's good news, he will have to remain connected to the source. Apart from prayer, apart from a deep connection to his identity and mission in God, none of these good works are possible. Even Jesus needs to recharge, to remember who he is and what he's doing. And here this re-orientation to his calling turns Jesus in a different direction. Away from Capernaum and its adoring crowds, towards other places that also need to see and hear the Kingdom proclaimed in Jesus' ministry.
We could draw all sorts of parallels for ourselves and our mission/calling/identity as members of Christ's body at SJMC. Do all of the good things we do remain connected to the source in Christ - who not only proclaims but embodies the Good News of the gospel? Are we tuned to healthy rhythms of rest and prayer? Are we open to having our ministry re-oriented and re-directed, or do we cling to the affirmation that comes from those things we do well and those people who appreciate us? There's lots here that pokes and prods. What strikes you?
In last week's story from Mark, Jesus had begun to make a name for himself. People begin to recognize him as one who comes with remarkable authority, as even the unclean spirits obey him. In this week's story, this budding fame blossoms as Jesus continues his ministry of healing and cleansing in Capernaum. Suddenly crowds are gathering around Jesus, bringing all who were sick or possessed. Mark says that the whole city was gathered around his door!
But halfway through this passage there is a major shift. The crowds are clamouring at his door in the evening, but early the next morning Jesus slips out to a deserted place to pray. When his confused disciples finally hunt him down, Jesus tells them that it's time to move on. Time to continue proclaiming the good news in the neighbouring towns as well.
There's a whole lot we could take from this story, especially in terms of Jesus' rhythms of work and rest. Jesus knows that for his ministry of healing, cleansing and caring to become a proclamation of God's good news, he will have to remain connected to the source. Apart from prayer, apart from a deep connection to his identity and mission in God, none of these good works are possible. Even Jesus needs to recharge, to remember who he is and what he's doing. And here this re-orientation to his calling turns Jesus in a different direction. Away from Capernaum and its adoring crowds, towards other places that also need to see and hear the Kingdom proclaimed in Jesus' ministry.
We could draw all sorts of parallels for ourselves and our mission/calling/identity as members of Christ's body at SJMC. Do all of the good things we do remain connected to the source in Christ - who not only proclaims but embodies the Good News of the gospel? Are we tuned to healthy rhythms of rest and prayer? Are we open to having our ministry re-oriented and re-directed, or do we cling to the affirmation that comes from those things we do well and those people who appreciate us? There's lots here that pokes and prods. What strikes you?
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