The steering team will meet on Feb. 5, following worship. We will share a meal as we discuss church issues.
On the agenda so far are the 2012 budget, mission, buildings and grounds, upcoming events, and the next Bible/book study. Anyone who has agenda items to add should e-mail Suzy at RicoCommunityChurch@gmail.com.
The meeting is open to all members and friends of the Rico Community Church.
Thursday, January 12, 2012
Tuesday, December 20, 2011
Christmas Eve Service
The Rico Community Church will hold a candlelight service of lessons and carols at 7 p.m. Saturday, Dec. 24. The service will include a children's message and communion. This will be an ecumenical celebration of Christmas; all are welcome to attend.
There will be no worship service on Christmas Day, Sunday, Dec. 25.
Wednesday, June 8, 2011
New Form of Government passes
To congregations of the Presbyterian Church (U.S.A.) Grace and peace to you in the name of our Lord Jesus Christ.
While it is not official until the Office of the General Assembly receives notification from presbyteries that have voted, it appears that, as of June 7, 2011, the proposed new Form of Government (FOG) has been approved by a majority of our 173 presbyteries.
The new FOG will replace the current version within the Book of Order of the church’s Constitution on July 10, 2011, one year after the adjournment of the 219th General Assembly (2010). The print edition of the new Book of Order will be available by late July.
The new Form of Government at its core
A new section, Foundations of Presbyterian Polity, which contains the vast majority of the first four chapters of the current FOG, will also be added to the beginning of the Book of Order. Within it are these words:
In the power of the Spirit, Jesus Christ draws worshiping communities and individual believers into the sovereign activity of the triune God at all times and places. As the Church seeks reform and fresh direction, it looks to Jesus Christ who goes ahead of us and calls us to follow him. (F-1.0401)
The foundational message of the saving love of God through Jesus Christ is timeless. The writer of Hebrews reminds us, “Jesus Christ is the same yesterday and today and forever” (13:8). And yet, when the Spirit has moved the church to respond to “the sovereign activity of the triune God,” the church has, in turn, worked to reshape itself to do so effectively.
While the new Form of Government will help the PC(USA) to be a faithful and responsive church in the 21st century, it also has a dimension of bringing us back to a truly constitutional document that contains broad governing and theological principles and emphasizes function over structure.
What will change?
Many Presbyterians will see nothing suddenly or dramatically different with a new Form of Government. Worship services will go on as usual, and congregations will continue to teach the faith, serve their communities, reach out to those in need, and work to further God’s realm on earth. However, what will be different is that congregations, presbyteries, and synods will have the opportunity to tailor mission and ministry to fit their own particular contexts and challenges.
The new FOG will also usher in changes in terminology. For example, ministers of the Word and Sacrament will be known as teaching elders, partnering in ministry with ruling elders who serve on the congregation’s council (session).
It is a season of much change in the church, and change is often accompanied by anxiety. Making the transition from the current Form of Government to the new one will take time, patience, and grace. We will all be living gradually into these new dimensions of the church’s governance. We commend to you the resources and guides at http://oga.pcusa.org/formofgovernment for assistance, including the “Frequently Asked Questions” document that accompanies this letter. Further resources will be made available over the course of the summer to help with this transition.
The best resources through this transition, however, will be each other. A new Form of Government puts all of us on the same page, as it were. Through conversation, cooperation, and collaboration, we will discover the most effective ways to move forward into this new and exciting chapter of the life of the church.
In the end, as affirmed in the Confession of 1967, “The church ... orders its life as an institution with a constitution, government, officers, finances, and administrative rules. These are instruments of mission, not ends in themselves” (9.40). The mission remains the same: to proclaim the gospel of Jesus Christ in word and deed, and to work for the reconciliation of the world. With God’s help, may this new Form of Government enable us to be ever more faithful to that mission.
In Christ,
Cindy Bolbach Moderator of the 219th General Assembly (2010)
Gradye Parsons Stated Clerk of the General Assembly
Linda Valentine Executive Director, General Assembly Mission Council
Landon Whitsitt Vice Moderator of the 219th General Assembly (2010)
Saturday, May 7, 2011
Chapter 15 again for May 8
We didn't get very far into the questions last week, and I don't think we'll have much overlap between last week and this week, so let's spend another session talking about Jesus' example and how it fits with the American Dream.
And, happy Mothers Day to all the RCC mothers out there who are not able to worship with us this week!
Tuesday, April 26, 2011
Join Jasmine and Jasper in supporting Alzheimer's research
An e-mail from Jasmine Showers:
Hello,
In 2010 both my maternal and paternal grandmothers died from Alzheimer’s disease. My brother and I grew up in close contact with our maternal grandmother, whom we called Momonee. She was wonderful; both of our grandmas were warm, comforting, and accepting people. Over the last five years I witnessed Momonee’s mental decline as the disease grew more advanced. I saw her anger and confusion as she struggled to remember moments of her life, and later when she tried to remember how to eat, dress, and talk. The worst parts to watch were the sudden moments of clarity – the times she knew something was very wrong and realized that she had no control over the situation. Author Thomas DeBiaggo was diagnosed with early on-set Alzheimer’s and described the experience of the disease as “the closest thing to being eaten alive slowly.”
As the brain is slowly devoured and gradually succumbs, turning the body into an empty vessel, remembering and writing are more than difficult; they are cold receptacles emptied of content. My memories are slowly disappearing from places inhabited for so long. In themselves, my memories do not compare with the great sagas of this century, the births, deaths, tumult, madness, great art and music, and the intense suffering of so many human beings. Our immortality, such as it may be, is not contained in what we dreamed or the secrets we kept; it is how our friends and loved ones remember us. - Losing My Mind, Thomas DeBiaggo, 2003.
My brother and I want to contribute in remembering our grandmothers. After considering Momonee’s lifelong dedication to reading, writing, and learning, we decided it would be appropriate to try and raise a tribute donation for Alzheimer’s research. On May 6, we are both running the Santa Barbara Wine Country ½ Marathon in memory of our grandparents. http://www.
Please consider sponsoring us as we run to raise a tribute donation. We started a blog where family and friends can post pictures or memories. If you feel like you would like to give a little in Helen or Jean’s honor (or to support Alzheimer's research for someone else you know) please follow the “donate” button on the blog. The donations will be compiled in a donation paypal account that Jasper created and then go to Alzheimer’s research through the Alzheimer’s Association:http://www.alz.
Link to blog:http://momonee-
Tuesday, April 19, 2011
Easter!
Our Easter worship will start with children's activities at 10 a.m. on Sunday, April 24. We will have a lesson, a piñata, perhaps some surprises and no doubt some candy!
Our formal worship service will begin at 10:30 and will be filled with joyful proclamation and singing. Visitors are welcome, and of course children, with or without their parents! Bring visiting family members. Bring friends. Bring neighbors. Bring strangers, even! Our calling is to share the Good News of Christ's resurrection with everyone.
Afterward, we'll have fellowship and snacks.
Good Friday
We will observe Good Friday (April 22) with 7 p.m. service at the church. Our worship will be quiet and short, although everyone is welcome to remain in the sanctuary, or visit it throughout the weekend, to pray and meditate on the events of the week.
There will be no Maundy Thursday service because of the spring program at the school. As we all watch the children, keep in mind the new commandment — the mandatum of Maundy Thursday — that we all love one another as Christ loved us, and consider the ways we join with our community as a loving presence.
Chapter 15, on May 1
We will skip class on Easter Sunday, so that we can devote more time to music and children.
The next Sunday, May 1 (wow!), we will return to "What's the Least I Can Believe and Still Be A Christian?," talking about Chapter 15, "Jesus' Example: What Brings Fulfillment?" Here are some questions to get us started talking. Feel free to reply with more questions or comments.
•What are some of the reasons we grow disillusioned with the American Dream?
•One reason I have heard is that it is not, at base, a dream of community but a dream of individual achievement and fulfillment. What is our dream for everyone?
•What possessions enslave us? The house, the lawn, the computer or television, the cell phone? What can we do to break free?
•What possessions enable us to do God's work in this world more effectively?
•In our various opinions, what makes work fulfilling or meaningful?
•What do you think about the life prescription of the fictional Dr. Mark Green on ER: "Be generous with your time. Be generous with your love. Be generous with your life. Be generous."? Is generosity the highest standard of stewardship?
•Ours is a result-driven society. Karyn talked about that a couple weeks ago, and suggested that we don't always need to fix something — that goal is often beyond us; we just need to make the right choice each time we have a choice and trust God to put the pieces together. In the last story in this chapter, Gus, the cancer patient in hospice, died with a smile on his face even though he had not saved the life of the little girl who was his fellow patient. What had he accomplished?
•Bottom line: Can we (the book-study class) come up with a brief outline of reoriented values that would better serve God? Could we be happy with those values?
Tuesday, March 1, 2011
What's the Least I Can Believe - the myths
The main myth, I think, is that we check our brains at the church door and just think what we are told to think, without needing to understand why, or perhaps without being able to understand the applications in our own life and ministries.
Last Sunday, a member of our group expressed a frustration with the study book because the author does not come down strongly on one side of a controversial issue, and we discussed ways that members of the PC(USA) have confronted differences of belief on some of those issues.
The Westminster Confession says: "God alone is Lord of the conscience, and has left it free from the doctrines and commandments of men, which are, in any thing, contrary to His Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also." (20:2)
How, then, are we to form beliefs about controversial matters? How do we discern God's will?
What are some other issues about which we might not hold the same opinions? Have you come from a denomination with a different position than that "officially" held by the PC(USA)? Do you know how that denomination's governing body arrived at that position?
This week, let's finish up talking about the myths (which run through chapter 9 or 10 — I don't have my book in front of me), and then let's talk about the ways the congregational of a community church like ours can be a strong Christian presence in the community without agreeing on topics about which our beliefs may be deep and passionate.
Friday, February 11, 2011
"What's the Least I Can Believe?" — First Class
This Sunday, Feb. 13, we'll open our study of the new book, "What's the Least I Can Believe and Still Be a Christian: A Guide to What Matters Most." The book study begins at 9:30; musicians will rehearse at 9.
We'll be discussing the Preface and Chapters 1 and 2. Here are a few questions to get us started:
Last week we discussed some of the ideas *we* find hard to believe about Christianity. Among those mentioned were the virgin birth, the resurrection of the body, and the idea that God cares about us personally. What do you think are some of the ideas that non-Christians think we believe that we actually may not?
Chapter 1 disputes the notion that God causes bad things to happen. A corollary is that by creating free will, God *allows* bad things to happen. William Sloane Coffin, who lost his son Alex in a car accident, preached a sermon about this topic. I'll bring copies to the class, but two things he said spring immediately to mind:
The first is from Coffin himself: "My own consolation lies in knowing that it was not the will of God that Alex die; that when the waves closed over the sinking car, God's heart was the first of all our hearts to break."
The other is from Ernest Hemingway's, "A Farewell to Arms": "The world breaks everyone, then some become strong at the broken places." Can we believe that the world breaks us and that God heals us and makes us stronger?
The second chapter refutes the idea that good Christians don't doubt. God made us human and doubt is human, but can we think of tools that God has given us to help deal with it?
Feel free to use the comment function to chime in with other questions for discussion.
Wednesday, January 26, 2011
What's the Least I Can Believe?
Barb has suggested that we might consider for our next book-study text, “What’s the Least You Can Believe and Still Be A Christian?” by Martin Thielen.
This Sunday, Jan. 30, let’s meet at 9:30 or 9:45 (depending on whether the musicians are rehearsing with a new keyboard!) to talk about whether you’d like me to order copies of the book.
A good discussion starter might be, “What do you have trouble believing?”
Here’s what Barb found on the Internet:
When I first met Danny, he said, "Preacher, you need to know that I'm an atheist. I don't believe the Bible. I don't like organized religion. And I can't stand self-righteous, judgmental Christians."
I liked him right away!
In spite of Danny's avowed atheism and my devout Christian beliefs, we became close friends. Over the next year Danny and I engaged in numerous conversations about faith. During that time Danny softened his stance on atheism. One day he announced with a laugh, "I've decided to upgrade from an atheist to an agnostic." Several months later Danny said, "I've had an epiphany. I realize that I don't reject Christianity. Instead, I reject the way that intolerant Christians package Christianity." A few weeks after that conversation, Danny said, "Martin, you've just about convinced me on this religion stuff. So I want to know--what's the least I can believe and still be a Christian?"
"What's the least I can believe and still be a Christian?" What a great question! Danny's provocative question prompted me to write a new book, using his question as the title. Part one of the book presents 10 things Christians don't need to believe. In short, Christians don't need to believe in closed-minded faith. For example, Christians don't need to believe that:
• God causes cancer, car wrecks and other catastrophes
• Good Christians don't doubt
• True Christians can't believe in evolution
• Woman can't be preachers and must submit to men
• God cares about saving souls but not saving trees
• Bad people will be "left behind" and then fry in hell
• Jews won't make it to heaven
• Everything in the Bible should be taken literally
• God loves straight people but not gay people
• It's OK for Christians to be judgmental and obnoxious
On the other hand, there are things Christians do need to believe, which is the focus of part two of my book. They need to believe in Jesus -- his life, teachings, example, death and resurrection. A great benefit of these beliefs is that they provide promising answers to life's most profound questions including:
• Who is Jesus?
• What matters most?
• Am I accepted?
• Where is God?
• What brings fulfillment?
• What about suffering?
• Is there hope?
• Is the church still relevant?
• Who is the Holy Spirit?
• What is God's dream for the world?
Like Danny, many people in the 21st century hunger for an open-minded expression of Christian faith. That's especially true for young people. For example, in a recent episode of the popular television show Glee, several high school students explain why they are turned off by religion. From their perspective, the church is down on gays, women and science. When you add to that the arrogant and judgmental attitudes found in many religious-right churches, it's easy to see why people are repelled by religion. If the only faith options are fundamentalism or no religion, many people will opt for no religion. Thankfully, a better alternative exists -- vibrant, open-minded, grace-filled, gender-equal, life-giving, centrist, moderate/mainline faith. Promoting that kind of faith is my greatest passion in ministry. For example, I received the following e-mail a few weeks ago from a woman named Shelly:
...I was raised in a religious-right fundamentalist church. Suffice it to say that my experiences were such that by the time I finished college, I was totally estranged from religion. Twenty years later, I realized that I was neglecting an important part of my life, and I began searching for a church home. I attended a few churches and was so discouraged. I wondered whether it was possible to find a church where my children would not hear hate and intolerance preached. Then one day my family and I visited your congregation, and were filled with joy to find a church that embraces grace instead of judgment. So here we are, a year later, and I actually look forward to Sunday services each week. I feel God's presence in my life for the first time in many years, and I want to thank you for your part in this process...
In a nutshell, that e-mail explains why I wrote What's the Least I Can Believe and Still Be a Christian? I want people like Shelly to know that a viable alternative exists to arrogant, judgmental, closed-minded religion. I also wrote the book for moderate and mainline churches. We in the moderate/mainline tradition have a compelling faith story to tell. However, we need practical resources to better share that story. So I devised a seven-week congregational initiative based on the book that moderate and mainline churches can use to better tell their story.
This Sunday, Jan. 30, let’s meet at 9:30 or 9:45 (depending on whether the musicians are rehearsing with a new keyboard!) to talk about whether you’d like me to order copies of the book.
A good discussion starter might be, “What do you have trouble believing?”
+++
Here’s what Barb found on the Internet:
When I first met Danny, he said, "Preacher, you need to know that I'm an atheist. I don't believe the Bible. I don't like organized religion. And I can't stand self-righteous, judgmental Christians."
I liked him right away!
In spite of Danny's avowed atheism and my devout Christian beliefs, we became close friends. Over the next year Danny and I engaged in numerous conversations about faith. During that time Danny softened his stance on atheism. One day he announced with a laugh, "I've decided to upgrade from an atheist to an agnostic." Several months later Danny said, "I've had an epiphany. I realize that I don't reject Christianity. Instead, I reject the way that intolerant Christians package Christianity." A few weeks after that conversation, Danny said, "Martin, you've just about convinced me on this religion stuff. So I want to know--what's the least I can believe and still be a Christian?"
"What's the least I can believe and still be a Christian?" What a great question! Danny's provocative question prompted me to write a new book, using his question as the title. Part one of the book presents 10 things Christians don't need to believe. In short, Christians don't need to believe in closed-minded faith. For example, Christians don't need to believe that:
• God causes cancer, car wrecks and other catastrophes
• Good Christians don't doubt
• True Christians can't believe in evolution
• Woman can't be preachers and must submit to men
• God cares about saving souls but not saving trees
• Bad people will be "left behind" and then fry in hell
• Jews won't make it to heaven
• Everything in the Bible should be taken literally
• God loves straight people but not gay people
• It's OK for Christians to be judgmental and obnoxious
On the other hand, there are things Christians do need to believe, which is the focus of part two of my book. They need to believe in Jesus -- his life, teachings, example, death and resurrection. A great benefit of these beliefs is that they provide promising answers to life's most profound questions including:
• Who is Jesus?
• What matters most?
• Am I accepted?
• Where is God?
• What brings fulfillment?
• What about suffering?
• Is there hope?
• Is the church still relevant?
• Who is the Holy Spirit?
• What is God's dream for the world?
Like Danny, many people in the 21st century hunger for an open-minded expression of Christian faith. That's especially true for young people. For example, in a recent episode of the popular television show Glee, several high school students explain why they are turned off by religion. From their perspective, the church is down on gays, women and science. When you add to that the arrogant and judgmental attitudes found in many religious-right churches, it's easy to see why people are repelled by religion. If the only faith options are fundamentalism or no religion, many people will opt for no religion. Thankfully, a better alternative exists -- vibrant, open-minded, grace-filled, gender-equal, life-giving, centrist, moderate/mainline faith. Promoting that kind of faith is my greatest passion in ministry. For example, I received the following e-mail a few weeks ago from a woman named Shelly:
...I was raised in a religious-right fundamentalist church. Suffice it to say that my experiences were such that by the time I finished college, I was totally estranged from religion. Twenty years later, I realized that I was neglecting an important part of my life, and I began searching for a church home. I attended a few churches and was so discouraged. I wondered whether it was possible to find a church where my children would not hear hate and intolerance preached. Then one day my family and I visited your congregation, and were filled with joy to find a church that embraces grace instead of judgment. So here we are, a year later, and I actually look forward to Sunday services each week. I feel God's presence in my life for the first time in many years, and I want to thank you for your part in this process...
In a nutshell, that e-mail explains why I wrote What's the Least I Can Believe and Still Be a Christian? I want people like Shelly to know that a viable alternative exists to arrogant, judgmental, closed-minded religion. I also wrote the book for moderate and mainline churches. We in the moderate/mainline tradition have a compelling faith story to tell. However, we need practical resources to better share that story. So I devised a seven-week congregational initiative based on the book that moderate and mainline churches can use to better tell their story.
Friday, December 24, 2010
O Holy Night
All are welcome at our Christmas Eve candlelight service of scriptures, carols and communion, 6 p.m. at the church.
To those who cannot be here, we pray you receive Christmas blessings wherever you are!
To those who cannot be here, we pray you receive Christmas blessings wherever you are!
Friday, December 17, 2010
Book study on hold
Because so many people are traveling and there's so much else going on, the book-study group will not meet on Dec. 19, Dec. 26 or Jan. 2. We'll resume on Jan. 9 and will talk about what comes after "A Geography of God," because there are only two chapters left.
If you're a musician (and ESPECIALLY if you love to sing but mistakenly think you aren't 'good enough'), talk to Karyn Reid about upcoming practices.
Don't forget the children's program on Sunday at 5 p.m. Barb will be reading "The Night Before Christmas," Suzy will be reading the story of Christ's birth, and we'll probably sing some fun songs.
If you're a musician (and ESPECIALLY if you love to sing but mistakenly think you aren't 'good enough'), talk to Karyn Reid about upcoming practices.
Don't forget the children's program on Sunday at 5 p.m. Barb will be reading "The Night Before Christmas," Suzy will be reading the story of Christ's birth, and we'll probably sing some fun songs.
Saturday, December 11, 2010
Geography of God, Ch. 18
Lindvall says that the Christian identity is "child of God," yet we often identify ourselves with our jobs, with our illnesses, with our possessions, etc. How is that harmful to us?
The idea that poverty is ennobling may have come in part from Jesus' requirement that the rich young ruler rid himself of possessions to inherit eternal life, and from his statement that we cannot serve both God and money. Do we believe that all possessions are an obstacle to salvation? If so ... then what? And if not, why not?
How can we learn to use our possessions for God's purposes rather than letting them be impediments in our relationship with God?
Being defined by what we do is not inherently bad, but it's telling that "what we do" often means "how we make money." How else could that definition work?
How does Sabbath-keeping help us to keep our lives in balance?
What else struck you about this chapter?
The idea that poverty is ennobling may have come in part from Jesus' requirement that the rich young ruler rid himself of possessions to inherit eternal life, and from his statement that we cannot serve both God and money. Do we believe that all possessions are an obstacle to salvation? If so ... then what? And if not, why not?
How can we learn to use our possessions for God's purposes rather than letting them be impediments in our relationship with God?
Being defined by what we do is not inherently bad, but it's telling that "what we do" often means "how we make money." How else could that definition work?
How does Sabbath-keeping help us to keep our lives in balance?
What else struck you about this chapter?
Tuesday, December 7, 2010
'The endurance of rural congregations'
RCC members and friends may be interested in this blog post about a small church similar to ours. (Click on the underlined text.)
Saturday, December 4, 2010
Caroling!
Don't forget caroling next Sunday evening, Dec. 12. Meet at 7 p.m. at the church, and bring everyone who likes to sing Christmas carols. Dress warmly! Afterward, we'll go back to the church for coffee or cocoa and cookies.
If you can't come, but know of someone who would like a visit from the carolers, please let Suzy know.
If you can't come, but know of someone who would like a visit from the carolers, please let Suzy know.
Geography of God, Ch. 17
Lindvall's metaphor of deserts in which wild animals lurk may not be quite so apt for those of us who are comfortable in deserts and mountains as for those who live their entire lives in cities (which may seem to use like far more fearsome wilderness), but his point is good. We go through circumstances in life that test our faith, even defy it, and we meet people who challenge our ability to believe. What are some of the challenges you have faced, and what was your relationship to God as you passed through them?
In the library at MVPC, there's a banner that says, "A Christian is a person who makes it easier for others to believe in God." Although I don't think any of us would consider that the whole definition of Christianity, is it even true? Do all good Christians make belief easier for others?
Theodicy is Christianity's attempt to explain "why bad things happen to good people," or more accurately, why bad things happen if God is good. Have you worked out, in your own relationship with God, an explanation?
Lindvall quotes the existentialist philosopher Kirkegaard as saying that every Christian has points in his journey where he feels utterly empty, desert times when his soul is hungry and thirsty for Spirit. Eugene Peterson has translated the beatitude, "Blessed are the poor in spirit ..." as something like, "Blessed are those who are at the end of their ropes, for they are finally ready to turn to God." Do you think the deserts are necessary as opportunities to develop deeper faith, or perhaps to develop a deeper understanding of God? Or is Lindvall (and C.S. Lewis) right in saying that their usefulness fails to justify their existence?
And if that is true — if, for example, deeper faith or a deeper yearning for God is not a sufficient reason for hardship to exist — does that say that our relationship with God is not worth some prices we might be called upon to pay? (I am taking exception with the word "justify"; I agree that their usefulness does not explain their existence.)
What do you think of the statement of Terry Wait, that Christianity doesn't reduce suffering, just makes bearing it more possible?
How does this relate to the incarnation?
Hebrews 4:15 is a scripture that is often used at the funerals of people who have taken their own lives or who have made other choices (e.g. drug use) that have led to their deaths. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin." Is that helpful to hear? Does it lead the listener to believe in salvation, or does it just sound like the speaker really does not sympathize?
In the library at MVPC, there's a banner that says, "A Christian is a person who makes it easier for others to believe in God." Although I don't think any of us would consider that the whole definition of Christianity, is it even true? Do all good Christians make belief easier for others?
Theodicy is Christianity's attempt to explain "why bad things happen to good people," or more accurately, why bad things happen if God is good. Have you worked out, in your own relationship with God, an explanation?
Lindvall quotes the existentialist philosopher Kirkegaard as saying that every Christian has points in his journey where he feels utterly empty, desert times when his soul is hungry and thirsty for Spirit. Eugene Peterson has translated the beatitude, "Blessed are the poor in spirit ..." as something like, "Blessed are those who are at the end of their ropes, for they are finally ready to turn to God." Do you think the deserts are necessary as opportunities to develop deeper faith, or perhaps to develop a deeper understanding of God? Or is Lindvall (and C.S. Lewis) right in saying that their usefulness fails to justify their existence?
And if that is true — if, for example, deeper faith or a deeper yearning for God is not a sufficient reason for hardship to exist — does that say that our relationship with God is not worth some prices we might be called upon to pay? (I am taking exception with the word "justify"; I agree that their usefulness does not explain their existence.)
What do you think of the statement of Terry Wait, that Christianity doesn't reduce suffering, just makes bearing it more possible?
How does this relate to the incarnation?
Hebrews 4:15 is a scripture that is often used at the funerals of people who have taken their own lives or who have made other choices (e.g. drug use) that have led to their deaths. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin." Is that helpful to hear? Does it lead the listener to believe in salvation, or does it just sound like the speaker really does not sympathize?
Monday, November 22, 2010
Chapter 16, again
Because so many members were absent on Sunday, we'll discuss Chapter 16, on forgiveness, on Nov. 28.
Friday, November 19, 2010
Extra Credit!
Those who are interested in the difference between spirituality and religion (although both words have many different meanings) might find some enlightenment in this blog post from the Rev. Steve Woolley, an Episcopal priest:
The enemy of spirituality
P.S. I am sinfully proud of myself for managing to make that link live!
The enemy of spirituality
P.S. I am sinfully proud of myself for managing to make that link live!
Geography of God, Ch. 16
"There is forgiveness" is another way of saying that God reigns. If that were not true, our actions would be the last word; there would be no way to unravel them, repair relationships, turn back toward God. Why do you think that, even though our very souls depend on God's forgiveness, we find it so hard to forgive one another?
Can forgiving others allay our own guilt?
"Seventy times seven" is another way of saying "every time, no matter how great the sin." What are the sins in your life — either against you or by you — that you believe are hardest to forgive? Why?
Do you think that forgiving is easier for those who believe in life after death?
Lindvall says that the idea that denying that some sins are forgivable is, in effect, denying the grace and power of God. Do you think that's true, or is the problem sometimes just our inability to comprehend God?
"We're all bastards" — or sinners — "but God loves us anyway." Can you think of any way in which this definition of Christianity is incomplete?
How about the definition of God as "one whose gentle hands this universal falling can't fall through"?
The fine line between forgiving and excusing has troubled Christians for all of their history. How do we find that boundary for ourselves?
The analogy of cleansing the air is a good one, because bitterness often does seem almost like a visible form of pollution. We aren't always aware of our need to forgive, though. Sometimes we have internalized our victimhood until it becomes part of our identity, polluting our relationships. How can we take stock of the grievances to which we cling?
Can forgiving others allay our own guilt?
"Seventy times seven" is another way of saying "every time, no matter how great the sin." What are the sins in your life — either against you or by you — that you believe are hardest to forgive? Why?
Do you think that forgiving is easier for those who believe in life after death?
Lindvall says that the idea that denying that some sins are forgivable is, in effect, denying the grace and power of God. Do you think that's true, or is the problem sometimes just our inability to comprehend God?
"We're all bastards" — or sinners — "but God loves us anyway." Can you think of any way in which this definition of Christianity is incomplete?
How about the definition of God as "one whose gentle hands this universal falling can't fall through"?
The fine line between forgiving and excusing has troubled Christians for all of their history. How do we find that boundary for ourselves?
The analogy of cleansing the air is a good one, because bitterness often does seem almost like a visible form of pollution. We aren't always aware of our need to forgive, though. Sometimes we have internalized our victimhood until it becomes part of our identity, polluting our relationships. How can we take stock of the grievances to which we cling?
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