I have been bothered into writing a new post (darin), so here it is. In truth, I really should be posting more so the guilt was just what I needed. I'm in the middle of working on a couple of things - chapter 4 of the f**kin dissertation, O'Neil's Long Day's Journey into Night, Incarnation and preaching. This is all in addition to my church work and my endless quest to unpack and clean and organize the house. No wonder I haven't posted in a while.
Right now (Friday, 10-16, 11:45am) I am taking a short break from Chapter four. I have finally started to write chapter four which is good, but it takes a lot of mental energy of which I have little.
So for this short break I thought I would reflect on A Long Day's Journey into Night. Harold Bloom claims that this is the greatest American play written in the 20th century, and I'm not one to argue with Harold Bloom so he must be right. If he said it on NPR than it would be right beyond all certainty, but I'll take what I can get. It is a good play, kinda dark, but good for many reasons. One of the aspects of the play that I enjoy is the tempo of the speech. When the characters are speaking truth and honesty, no matter how difficult to acknowledge, they tend to speak in a slow, cautious way. For example when Jamie (the older son) is talking to his father about his younger brother Edmund's illness he says:
JamieSlowly.
He thinks it's consumption, doesn't he, Papa?
Tyrone
Reluctantly.
He Said it might be.
There is a caution to this speech as it points to the horror of reality that they all may face. Yet when truth is avoided there is a lightness and a quickness to the speech. For example when Mary (the mother) is speaking to Jamie and Tyrone, trying to break the tension between he and his father:
Mary
To Jamie, forcing a smile.
Did I actually hear you suggesting work on the front hedge, Jamie? Wonders will never cease! You must want pocket money badly.
Jamie
Kiddingly.
When don't I?
He winks at her, with a derisive glance at his father.
I expect a salary of at least one large iron man at the end of the week - to carouse on!
Now I said this was a short break, so I need to make my point (do I have a point?). There is something about being slow and careful and honest. So often we rush and cover and ignore the wounds that are very real. O'Neil is capturing this human trait in his play, we do it every day. Yet when we take time with our speech and our thought we tend to open up the wounds of our lives in an honest way. Granted, this is more painful, but it is real. The long journey into night (or at least one view of it) is a long journey of denial as the hurts and pains continue to thrive, grow and overshadow and hope. The fog of suffering rolls in as we try to avoid it. The night of our wounds blankets any false and fast speech we can offer.
Isn't that a nice and happy ending?
Friday, October 16, 2009
Wednesday, September 09, 2009
digging in the past
It has been a while – but I haven’t heard any complaints. For the last couple of weeks I have been focusing on chapter 4 of my dissertation – the social-historical chapter. For this chapter I have been looking at the history of the pastors of First Baptist, Swansea MA from 1720 to the present (give or take a few). It has been interesting. I have found one issue with Samuel Maxwell, pastor from 1734-1739. All of the history books, and the church records from that time claim that Maxwell was or became a Seventh Day Christian – i.e. he advocated worship on Saturday. Gasp. In the short work, “The Case and Complaint of Mr. Samuel Maxwell” written by the good Rev. Maxwell, he claims that the issue was over his acceptance of infant baptism. Hmmm….. Either one is going to be a problem for a Baptist church in the 18th century, but why the difference in stories? Is it worse to be a Seventh Day Christian than an infant baptizing Christian? Either way, the congregation decided that Maxwell’s change in beliefs was not acceptable and looked to have him removed. Guess I should stay quiet about my beliefs.
Wednesday, July 22, 2009
Chautauqua 3 - Of Hopes and Dreams
A little late, but with all the conversation over my last post, I don’t think I needed to say much. Yesterday (I took today off from lectures) I heard two lectures – Benjamin Friedman and William Niskanen. I’ll be focusing on Niskanen (former director of the CATO institute).
Niskanen offered a number of ideas about capitalism, relationship, the role of government, greed and self-interest. Of the three types of human interaction (caring, exchange, and threat), caring can only happen with close relations. In other words, only those who are close and known can be cared for by others. This is because according to John Stuart Mill (via Niskanen) the principle soul end of the human is self-interest, making the individual sovereign. So all caring is local.
Capitalism occurs on the exchange level of interaction and is bi-lateral, consensual exchange. That tidbit is just for fun.
Here is the issue with caring. It can only occur on the local level. Niskanen even criticized Benedict XVI’s latest encyclical Caritas in veritate, claiming that a global level of charity (caring) would put the wealth of others at risk and thus be irresponsible. It is to demanding on the human spirit, Niskanen claims. I think he was quoting someone else when he said, “reality cannot compete with dreams, at least not fairly.”
The market, on the global level, should be kept clean of any human emotion so that the bi-lateral, consensual exchange can occur.
Where is the room for hope?
Wordsworth’s great poem, “The Ruined Cottage” paints a picture of a lovely young woman wasting away because she is grasping onto a dream that never becomes a reality. Hope is tragic and dangerous.
Yet Christianity is based on hope. Christianity is based on the idea that we can make some kind of a difference. I would like to think that grace brings us beyond the self-interest that Mill describes to a “other-interest.” The church needs to continue to push and advocate a hope that does go against the reality of the world. We need our
Niskanen offered a number of ideas about capitalism, relationship, the role of government, greed and self-interest. Of the three types of human interaction (caring, exchange, and threat), caring can only happen with close relations. In other words, only those who are close and known can be cared for by others. This is because according to John Stuart Mill (via Niskanen) the principle soul end of the human is self-interest, making the individual sovereign. So all caring is local.
Capitalism occurs on the exchange level of interaction and is bi-lateral, consensual exchange. That tidbit is just for fun.
Here is the issue with caring. It can only occur on the local level. Niskanen even criticized Benedict XVI’s latest encyclical Caritas in veritate, claiming that a global level of charity (caring) would put the wealth of others at risk and thus be irresponsible. It is to demanding on the human spirit, Niskanen claims. I think he was quoting someone else when he said, “reality cannot compete with dreams, at least not fairly.”
The market, on the global level, should be kept clean of any human emotion so that the bi-lateral, consensual exchange can occur.
Where is the room for hope?
Wordsworth’s great poem, “The Ruined Cottage” paints a picture of a lovely young woman wasting away because she is grasping onto a dream that never becomes a reality. Hope is tragic and dangerous.
Yet Christianity is based on hope. Christianity is based on the idea that we can make some kind of a difference. I would like to think that grace brings us beyond the self-interest that Mill describes to a “other-interest.” The church needs to continue to push and advocate a hope that does go against the reality of the world. We need our
Monday, July 20, 2009
Chautauqua 2 - Goods and Values
Now to business. Today we had the inaugural lecture on “The Ethics of Capitalism,” starring Michael Sandel. But first….
Worship. Wallis again took the pulpit (he is preaching all week) and focused on the story of Lazarus and the rich man. In his interpretation of the story, Wallis considered the lack of relationship between the rich man and Lazarus (the poor man) as a major sin in the story. He read a lengthy quote from Levinas which is always good. Overall, his point was good but kind of basic.
Sandel made a number of interesting points. Before anything, I suppose I should mention his teaching style. Sandel tends to lecture for a while and then engage people in the audience by offering an ethical situation and asking people to comment for or against. He had people with mikes walking around so everyone could hear. It was very well done.
Some basic points that Sandel made:
From the 1980s there was a basic feeling of Market Triumphalism leading to the idea that government was the problem to the issues of the world and the market was the solution. This held to the idea that the market was the primary instrument of the common good (whoops!)
Here is a scary thought: The biggest change in the past twenty or so years was the expansion of the market and the values of the market into areas that are normally governed by other values – i.e. schools, hospitals, prisons, security, etc…. The danger in this shift is that certain values and norms that are higher than market values are lost, i.e. helping a child to score higher in tests because it is the result of the child learning and comprehending information vs. helping a child to score higher in tests because it will result in a monetary bonus. Sandel suggested that perhaps the incentive of the market undermines the values of humanity (the intrinsic good). When goods are bought and sold then they become commodities.
Hold those thoughts…..
The other speaker I heard was E. J. Dionne who suggested that capitalism works only when the wealth is distributed in a fair and just way. Thus the government must regulate in order to keep the market honest and fair to all involved. He didn’t seem to offer much more than some flowery language.
So…… there are goods that are above the goods of economics, and capitalism can help to encourage those goods when regulated. And relationships are important. So what is the church to do? Perhaps start with encouraging relationships. Then the church (broadly construed) should articulate the “goods” that are a part of humanity, higher than the goods of the market and act as a watch-dog on the local level to protect those goods. From there, I’m still thinking…
Worship. Wallis again took the pulpit (he is preaching all week) and focused on the story of Lazarus and the rich man. In his interpretation of the story, Wallis considered the lack of relationship between the rich man and Lazarus (the poor man) as a major sin in the story. He read a lengthy quote from Levinas which is always good. Overall, his point was good but kind of basic.
Sandel made a number of interesting points. Before anything, I suppose I should mention his teaching style. Sandel tends to lecture for a while and then engage people in the audience by offering an ethical situation and asking people to comment for or against. He had people with mikes walking around so everyone could hear. It was very well done.
Some basic points that Sandel made:
From the 1980s there was a basic feeling of Market Triumphalism leading to the idea that government was the problem to the issues of the world and the market was the solution. This held to the idea that the market was the primary instrument of the common good (whoops!)
Here is a scary thought: The biggest change in the past twenty or so years was the expansion of the market and the values of the market into areas that are normally governed by other values – i.e. schools, hospitals, prisons, security, etc…. The danger in this shift is that certain values and norms that are higher than market values are lost, i.e. helping a child to score higher in tests because it is the result of the child learning and comprehending information vs. helping a child to score higher in tests because it will result in a monetary bonus. Sandel suggested that perhaps the incentive of the market undermines the values of humanity (the intrinsic good). When goods are bought and sold then they become commodities.
Hold those thoughts…..
The other speaker I heard was E. J. Dionne who suggested that capitalism works only when the wealth is distributed in a fair and just way. Thus the government must regulate in order to keep the market honest and fair to all involved. He didn’t seem to offer much more than some flowery language.
So…… there are goods that are above the goods of economics, and capitalism can help to encourage those goods when regulated. And relationships are important. So what is the church to do? Perhaps start with encouraging relationships. Then the church (broadly construed) should articulate the “goods” that are a part of humanity, higher than the goods of the market and act as a watch-dog on the local level to protect those goods. From there, I’m still thinking…
Chautauqua 1 - Worship
Sunday! Sunday! Sunday! It is Sunday which means lots and lots of worship. Hooray! The day started with worship at the Baptist house. I always enjoy worshipping with my Baptist peeps because they are earnest and honest and the hymns are pretty darn good. Once again the Baptist did not disappoint. The sermon was weak (a grade of C to C-) but the overall worship was good.
Almost immediately after the Baptist worship was the big everyone gets involved worship. Here Jim Wallis was the preacher, who did not do a bad job but was still missing a certain poetic depth to his sermon (B to B+). The service was a kind of watered down Episcopalian worship time with well written and wordy prayers and very high church hymns.
One of the things that Wallis mentioned was Gandhi’s Seven Social Sins (From Gandhi’s “Young India,” 1925). They are as follows:
Politics without principles
Wealth without work
Pleasure without conscience
Knowledge without character
Commerce without morality
Science without humanity
Worship without sacrifice
Some good things to think about.
Almost immediately after the Baptist worship was the big everyone gets involved worship. Here Jim Wallis was the preacher, who did not do a bad job but was still missing a certain poetic depth to his sermon (B to B+). The service was a kind of watered down Episcopalian worship time with well written and wordy prayers and very high church hymns.
One of the things that Wallis mentioned was Gandhi’s Seven Social Sins (From Gandhi’s “Young India,” 1925). They are as follows:
Politics without principles
Wealth without work
Pleasure without conscience
Knowledge without character
Commerce without morality
Science without humanity
Worship without sacrifice
Some good things to think about.
Tuesday, July 14, 2009
In Search of God....
I recently received an e-mail from one of the college students I worked with in my previous position. Without giving out all of the details, she asked me about the "epistemology" of the existence of God, i.e. how do we know that God exists. Here is a portion of my reply:
In truth, it is just as difficult to prove the existence of God as it is to disprove the existence of God. This is a basic epistemological problem for everyone - believers and non. When I took my little walk on the AT I struggled with the existence of God, accepting the very real problem that I cannot prove God exists. I ended up at the point where I recognized that I need God to exist and have to settle with that. It is not a comfortable place, but it is where I stand at this point. On the other hand those who do not believe have to decide that God does not exist - it is a choice that must be made and at that point epistemology is moot.
There are some much smarter people who have contributed to this conversation - Kierkegaard is good - try the Philosophical Fragments and Either Or. Fear and Trembling is good, but focuses more on ethics. I would start with that. Ironically, I think Nietzsche is good, but I don't know enough to recommend a book. Bonhoeffer's Sanctorum Communio, especially the first chapter, makes a case for the difference between believing in God and not.
As I stated, the difficultly is that we cannot prove God exists and there will always be a gap which one must jump. Either we could engage in a "reductio ad absurdium" by asking again and again "and then what," or, "what was before that," or we can find a stopping point and name it God. There are proofs for the existence of God: Aquinas - Cosmological Proof, Anselm - Ontological Proof, but they actually demonstrate the existence of God, or the nature of God.
You are asking a good and important question and I encourage you to keep up with the struggle. I am sorry I cannot offer more hope but to encourage you to close your eyes and take the leap.
I'll ask around for more ideas.
Any thoughts or suggestions?
In truth, it is just as difficult to prove the existence of God as it is to disprove the existence of God. This is a basic epistemological problem for everyone - believers and non. When I took my little walk on the AT I struggled with the existence of God, accepting the very real problem that I cannot prove God exists. I ended up at the point where I recognized that I need God to exist and have to settle with that. It is not a comfortable place, but it is where I stand at this point. On the other hand those who do not believe have to decide that God does not exist - it is a choice that must be made and at that point epistemology is moot.
There are some much smarter people who have contributed to this conversation - Kierkegaard is good - try the Philosophical Fragments and Either Or. Fear and Trembling is good, but focuses more on ethics. I would start with that. Ironically, I think Nietzsche is good, but I don't know enough to recommend a book. Bonhoeffer's Sanctorum Communio, especially the first chapter, makes a case for the difference between believing in God and not.
As I stated, the difficultly is that we cannot prove God exists and there will always be a gap which one must jump. Either we could engage in a "reductio ad absurdium" by asking again and again "and then what," or, "what was before that," or we can find a stopping point and name it God. There are proofs for the existence of God: Aquinas - Cosmological Proof, Anselm - Ontological Proof, but they actually demonstrate the existence of God, or the nature of God.
You are asking a good and important question and I encourage you to keep up with the struggle. I am sorry I cannot offer more hope but to encourage you to close your eyes and take the leap.
I'll ask around for more ideas.
Any thoughts or suggestions?
Monday, July 06, 2009
Rejection
Last Sunday's sermon, "Rejection" is now on my church website. We have Feurbach, Hauerwas, Willimon and Freud all taking part in the fun. Text is from Mark.
Tuesday, June 30, 2009
Additions
I've added two links to my Blogs that I Like (and hopefully like me) - Anglobaptist is a guy I met at the Biennial.... he is real hip and sacramentally astute, what more could you ask. Also, bowing to pressure, Darin, my good friend, has decided to create a whole new blog for his sermons. Check them both out!
Biennial Reflection - The Circus is in Town!
I have already given my bit about the bylaws change, but would like to think a little bit about the meeting at which these bylaws were presented and voted on. The leaders of the denomination did their due diligence, but only just that. They sent out a copy of the bylaws to every church on CD and he them posted on the web. It was up to the pastor to be sure that these changes were given to members of the church. A tutorial was not offered, learning sessions were not offered and this was a dense and complicated document. Many times those who were on the writing team could not answer questions about the bylaws that were asked. Many people just seemed to not know anything about the bylaws. The basic was done and not much more.
At the meeting the motion was presented and then all of the presidents of the various boards, including the president of the denomination said how much they liked and supported the changes. No one said why the changes were needed, no one said anything about struggles or difficulties that were in the proposed changes, just that they were awesome and everyone should just trust the leaders and embrace the change.
As a note, I think this was a at best out of line with Robert’s rules and at worse a cheap way to push an issue. There was to be a debate later on where each person would only get five minutes to speak. The overall time for the debate would be limited and each pro would be balanced with a con. Yet all the mucky-mucks were given ample time to speak in favor of the changes, from positions of authority showing a lack of respect for the process. Poor form!
After we were dazzled with the bulls**t, there was a time for questions of clarification. Did anyone have a copy of the bylaws here for reading? No, they were posted on the web (there was no internet access in the hall). Did anyone have a list of the delegates that were on the voting bloc and was that list available during the biennial? No. Wait, yes The general secretary had one list to pass around the hundreds of people. How will we know if International Ministries and National Ministries would maintain a connection with the denomination after they were made independent? You have to trust them. Do they have new bylaws emphasizing their relationship with the denomination? No, not yet. Can anyone explain in simple language the changes? No, maybe, well I can talk about the mission table.
This went on for some time until the president had to stop the questions so there would be time for debate – four against and one in favor. Over, the whole process was awful.
There are a lot of conclusions one could draw from such a debacle. Pure ineptitude and incompetence could be one. Attempts to push an issue with a happy and vague presentation could be another. Yet here is the larger message that I took away from the process – a lack of trust of the local church. The local church was not a part of the writing process. The local church was not given any opportunity for feedback in the process. We were given a document that could not accept any amendments and told to trust the leaders and just vote for it. The actual document was not even present at the meeting nor was a list of directors we were to vote for. The local church was not told about the dire financial position of the denomination, just told that the change is needed. It almost seemed that the heads of the denomination forgot that they are there to coordinate mission and to serve the local church, not to tell us (the local church) what to do. The denomination begins at the local church and ends at the local church, yet the local church was not in the picture at all.
If they are to do this again (God help us), I would hope that our leaders would learn something from this process and engage the local church from the beginning. The leaders need to trust the church, as risky and difficult as that may be.
At the meeting the motion was presented and then all of the presidents of the various boards, including the president of the denomination said how much they liked and supported the changes. No one said why the changes were needed, no one said anything about struggles or difficulties that were in the proposed changes, just that they were awesome and everyone should just trust the leaders and embrace the change.
As a note, I think this was a at best out of line with Robert’s rules and at worse a cheap way to push an issue. There was to be a debate later on where each person would only get five minutes to speak. The overall time for the debate would be limited and each pro would be balanced with a con. Yet all the mucky-mucks were given ample time to speak in favor of the changes, from positions of authority showing a lack of respect for the process. Poor form!
After we were dazzled with the bulls**t, there was a time for questions of clarification. Did anyone have a copy of the bylaws here for reading? No, they were posted on the web (there was no internet access in the hall). Did anyone have a list of the delegates that were on the voting bloc and was that list available during the biennial? No. Wait, yes The general secretary had one list to pass around the hundreds of people. How will we know if International Ministries and National Ministries would maintain a connection with the denomination after they were made independent? You have to trust them. Do they have new bylaws emphasizing their relationship with the denomination? No, not yet. Can anyone explain in simple language the changes? No, maybe, well I can talk about the mission table.
This went on for some time until the president had to stop the questions so there would be time for debate – four against and one in favor. Over, the whole process was awful.
There are a lot of conclusions one could draw from such a debacle. Pure ineptitude and incompetence could be one. Attempts to push an issue with a happy and vague presentation could be another. Yet here is the larger message that I took away from the process – a lack of trust of the local church. The local church was not a part of the writing process. The local church was not given any opportunity for feedback in the process. We were given a document that could not accept any amendments and told to trust the leaders and just vote for it. The actual document was not even present at the meeting nor was a list of directors we were to vote for. The local church was not told about the dire financial position of the denomination, just told that the change is needed. It almost seemed that the heads of the denomination forgot that they are there to coordinate mission and to serve the local church, not to tell us (the local church) what to do. The denomination begins at the local church and ends at the local church, yet the local church was not in the picture at all.
If they are to do this again (God help us), I would hope that our leaders would learn something from this process and engage the local church from the beginning. The leaders need to trust the church, as risky and difficult as that may be.
Biennial Reflection - Legacy
I had full intentions to post more often about the Biennial, but time got away from me; a common problem at meetings of that nature. Instead I hope to offer a number of reflections about the experience.
The big question at this gathering concerned an adoption of new bylaws for the ABC/USA. I’ll post a blog about the proceedings themselves – it was kind of a mismanaged circus. Due to a poor dissemination of information many were uninformed about the changes. Due to other reasons (which I may ruminate about) the changes did not reflect a sense of Baptist identity or any clinging to tradition. A top-heavy bureaucracy was proposed for the sake of streamlining and efficiency. This bureaucracy would decided who could be placed on boards, would write and usher in policy statements (Statements of public witness) and be the steering group for ABC/USA. The program boards, i.e. National Ministries and International Ministries would be “de-coupled” so that they could be independent for the sake of efficiency. From what was presented, the local church would be engaged on a financial level, and nominally through the region. The new structure would be very, very representational and have very, very little direct engagement from the local church.
Within the bylaw changes was a new thing called “the mission table.” In this process, through the higher up organizations an issue would be chosen and at national meetings all those who attend could engage, discuss and dialogue about the issue “on the table.” Then a small committee, again appointed by the national board, a committee without any local church representation, would be given the charge to follow through with actions that emerged from the Mission Table. During the proceedings one person asked why the bylaws needed to be changed for this to happen – i.e. what is keeping the denomination from doing something like this now? It sounded to me like the sugar to make the medicine go down.
The bylaws changes did not pass, and I think that is a good thing.
On Sunday I attended two worship services, one at the Baptist Peace Fellowship gathering, and one hosted by the Young Adult Caucus. At the Peace Fellowship, Nick Carter (president of Andover Newton Theological School – my alma mater) preached about the legacy of peace makers, and the way in which that legacy informs, motivates and inspires people currently struggling for peace. At the Young Adult dinner, Paul Rauschenbausch (great grandson of the theologian Walter Rauschenbusch) preached about the importance of a legacy in informing and guiding one’s faith. Legacy, history is important.
We were given new bylaws to consider, bylaws that were to take the denomination in a new and exciting direction, yet there was little that seemed to be connected to the past. The only legacy that was mentioned was the legacy of mission work – which is a good one. Yet never was the local church mentioned. Never was the commitment of individuals mentioned. We were to be moving forward, with little connection to the past – or at least that was how it was presented.
I understand that becoming so steeped in the past can be dangerous, it is a tension that I face with church work again and again. Yet I also understand the vital importance of maintaining a connection with one’s past and one’s legacy. In 1813 the Baptists formed the triennial convention for the sake of doing missions together. In 1907 the denomination was formed for the sake of doing mission together. What is the legacy of these moments as well as other moments from the Baptist story? It wasn’t reflected in the proposed change, and for tat reason as well as many others, I am glad they did not pass.
The big question at this gathering concerned an adoption of new bylaws for the ABC/USA. I’ll post a blog about the proceedings themselves – it was kind of a mismanaged circus. Due to a poor dissemination of information many were uninformed about the changes. Due to other reasons (which I may ruminate about) the changes did not reflect a sense of Baptist identity or any clinging to tradition. A top-heavy bureaucracy was proposed for the sake of streamlining and efficiency. This bureaucracy would decided who could be placed on boards, would write and usher in policy statements (Statements of public witness) and be the steering group for ABC/USA. The program boards, i.e. National Ministries and International Ministries would be “de-coupled” so that they could be independent for the sake of efficiency. From what was presented, the local church would be engaged on a financial level, and nominally through the region. The new structure would be very, very representational and have very, very little direct engagement from the local church.
Within the bylaw changes was a new thing called “the mission table.” In this process, through the higher up organizations an issue would be chosen and at national meetings all those who attend could engage, discuss and dialogue about the issue “on the table.” Then a small committee, again appointed by the national board, a committee without any local church representation, would be given the charge to follow through with actions that emerged from the Mission Table. During the proceedings one person asked why the bylaws needed to be changed for this to happen – i.e. what is keeping the denomination from doing something like this now? It sounded to me like the sugar to make the medicine go down.
The bylaws changes did not pass, and I think that is a good thing.
On Sunday I attended two worship services, one at the Baptist Peace Fellowship gathering, and one hosted by the Young Adult Caucus. At the Peace Fellowship, Nick Carter (president of Andover Newton Theological School – my alma mater) preached about the legacy of peace makers, and the way in which that legacy informs, motivates and inspires people currently struggling for peace. At the Young Adult dinner, Paul Rauschenbausch (great grandson of the theologian Walter Rauschenbusch) preached about the importance of a legacy in informing and guiding one’s faith. Legacy, history is important.
We were given new bylaws to consider, bylaws that were to take the denomination in a new and exciting direction, yet there was little that seemed to be connected to the past. The only legacy that was mentioned was the legacy of mission work – which is a good one. Yet never was the local church mentioned. Never was the commitment of individuals mentioned. We were to be moving forward, with little connection to the past – or at least that was how it was presented.
I understand that becoming so steeped in the past can be dangerous, it is a tension that I face with church work again and again. Yet I also understand the vital importance of maintaining a connection with one’s past and one’s legacy. In 1813 the Baptists formed the triennial convention for the sake of doing missions together. In 1907 the denomination was formed for the sake of doing mission together. What is the legacy of these moments as well as other moments from the Baptist story? It wasn’t reflected in the proposed change, and for tat reason as well as many others, I am glad they did not pass.
Subscribe to:
Posts (Atom)
