The Burnt House destroyed in A.D. 70

From Ferrell Jenkins’ Travel Blog

Ferrell Jenkins's avatarFerrell's Travel Blog

Our tour group visited several places in and near Jerusalem today. We began Jaffa Gate and the Tower of David (actually built by Herod the Great). We moved on through the Jewish Quarter to the Wohl Archaeological Museum. For general information about the Jewish Quarter see the informative web site dedicated to the area, here. Information about the Museum, where you may see the ruins of six houses built on the slope between the Upper City of Jerusalem and the Temple Mount, is available here. These houses indicate that some of the wealthiest residents of Jerusalem lived in them – perhaps the priestly class. These houses were destroyed in the Roman destruction of Jerusalem in A.D. 70. Photos are not allowed in the Museum.

Then we went to the Burnt House – a house belonging to the Katros Family, a priestly family that made incense for the temple…

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A HYMN FOR TODAY – O LORD, Whose Law Is My Delight

A HYMN FOR TODAY

O LORD, whose law is my delight,
My meditation day and night,
I have found peace through years of strife
By holding fast the word of life.

Though frail my soul and faint my song,
“When I am weak, then I am strong.”
If struggles now or sorrows new,
I have no strength but strength from You.

I need not see the pathway bright;
“We walk by faith and not by sight”:
No cloud by day, no fire by night,
But You, my God, my inward light.

Should I depart or long remain,
“To live is Christ, to die is gain.”
So help me, God, with every breath
To honor Christ by life or death.

LM – C.A. Roberts, 2009

Tune: WARRINGTON – Ralph Harrison, 1784, alt.

#276 in Psalms, Hymns, and Spiritual Songs, 2012

 

Why is this Orthodox Jew flying in a plastic bag?

Fascinating blog from “down under” — Bryan Patterson’s Faithworks

bryanpattersonfaithworks's avatarBryan Patterson's Faithworks

jewsdd

This photo is of an Orthodox Jew encased in a giant plastic bag on a flight, according to one report because women are also passengers on the aircraft.

Ultra-Orthodox Jews adhere to a strict set of guidelines that include gender segregation in public.

Israeli news source Haaretz reports that Israeli airline El Al has noticed an increase in the number of ultra-Orthodox men asking to switch seats to avoid sitting next to women. (One woman even sued the airlines for allegedly moving her to the back of a plane after ultra-Orthodox men refused to sit next to her.)

However, other news agencies say that the “flying with women” explanation may not be entirely accurate.

They says the Jewish male passenger is a descendant from the high holy priests of the temple and they are not allowed to walk into or fly over a cemetery, which would render them impure.”

In…

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A HYMN FOR TODAY – And Can It Be That I Should Gain?

A HYMN FOR TODAY

And can it be that I should gain
An interest in the Savior’s blood?
Died He for me who caused His pain,
For me who scorned His perfect love?

You left Your Father’s throne above –
So free and infinite Your grace –
Emptied Yourself of all but love,
And bled for Adam’s helpless race.

Boldly I come before Your throne,
To claim Your mercy immense and free.
No greater love will e’er be known,
For, O my God, it found out me.

[Chorus]
Amazing love! How can it be
That You, my God, should die for me?
Amazing love! How can it be
That You, my God, should die for me?

Irr. – Charles Wesley, 1738 (arr. Bob Kauflin)

Tune: Bob Kauflin, 1988 (arr. Mathew L. Harber)

#451 in Psalms, Hymns, and Spiritual Songs, 2012

Professed Beliefs vs. Practical Beliefs

Professed Beliefs vs. Practical Beliefs

From Gary Henry’s WordPoints:

Professed Beliefs vs. Practical Beliefs (April 23)

“They profess to know God, but in works they deny Him” (Titus 1:16).

WHAT WE REALLY BELIEVE ABOUT GOD IS OFTEN SOMETHING OTHER THAN WHAT WE PROFESS TO BELIEVE. We may say we believe He exists, for example, but if our actions are inconsistent with that belief, time after time, it would be fair to question whether we really believe what we say. Even in the affairs of this life, our real “master” is the one whom we actually “serve,” and when it comes to God, Paul asked the obvious question: “Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?” (Romans 6:16).

But please don’t misunderstand. I’m not saying that we deliberately lie about our faith, claiming to believe one thing when we know that our real belief is something else. I’m simply suggesting that our words usually reflect what we know is RIGHT to believe, what we WANT to believe, and so forth, while our actions may indicate that — FOR ALL PRACTICAL PURPOSES — our REAL beliefs run in another direction. We don’t always have the thing Paul said we should be aiming for: a “faith unfeigned” (1 Timothy 1:5 KJV).

If there is a discrepancy between what we profess and what we practice, how should we go about removing it? We could, of course, get rid of the gap by lowering our profession to the level of our practice, but that would amount to giving up and selling out to the devil. But there are better things that we can do, surely.

First, we can be more honest about the gap between our profession and our practice. We can pray more frankly and openly to God about that. Second, we can elevate our practice to the level of our profession, always seeking God’s help in doing so. He wants us to obey what we say we believe, and He will help us to do so if we let Him. But third, we can accept the fact that we are going to be judged on the basis of our practice, not our profession. In the end, it’s our DEEDS that God will judge (2 Corinthians 5:10) — not what we said we believed, not what we wanted to believe, and not what we were planning to believe someday. Whether we admit it or not, it’s a fact: WHAT WE ACTUALLY DO IS WHAT WE REALLY BELIEVE.

“Can a faith that does nothing be called sincere?” (Jean Racine).

Gary Henry – WordPoints.com

Why Kids Leave Churches

Why Kids Leave Churches

I cross-posted to my Facebook page a few months ago when it first appeared — but this is worth repeating here — it’s from the blog marc5solas.

Top 10 Reasons our Kids Leave Church

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We all know them, the kids who were raised in church. They were stars of the youth group. They maybe even sang in the praise band or led worship. And then… they graduate from High School and they leave church. What happened?

It seems to happen so often that I wanted to do some digging; To talk to these kids and get some honest answers. I work in a major college town with a large number of 20-somethings. Nearly all of them were raised in very typical evangelical churches. Nearly all of them have left the church with no intention of returning. I spend a lot of time with them and it takes very little to get them to vent, and I’m happy to listen. So, after lots of hours spent in coffee shops and after buying a few lunches, here are the most common thoughts taken from dozens of conversations. I hope some of them make you angry. Not at the message, but at the failure of our pragmatic replacement of the gospel of the cross with an Americanized gospel of glory. This isn’t a negative “beat up on the church” post. I love the church, and I want to see American evangelicalism return to the gospel of repentance and faith in christ for the forgiveness of sins; not just as something on our “what we believe” page on our website, but as the core of what we preach from our pulpits to our children, our youth, and our adults.

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The facts:

The statistics are jaw-droppingly horrific: 70% of youth stop attending church when they graduate from High School. Nearly a decade later, about half return to church.

Half.

Let that sink in.

There’s no easy way to say this: The American Evangelical church has lost, is losing, and will almost certainly continue to lose OUR YOUTH.

For all the talk of “our greatest resource”, “our treasure”, and the multi-million dollar Dave and Buster’s/Starbucks knockoffs we build and fill with black walls and wailing rock bands… the church has failed them.

Miserably.

The Top 10 Reasons We’re Losing our Youth:

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10. The Church is “Relevant”:

You didn’t misread that, I didn’t say irrelevant, I said RELEVANT. We’ve taken a historic, 2,000 year old faith, dressed it in plaid and skinny jeans and tried to sell it as “cool” to our kids. It’s not cool. It’s not modern. What we’re packaging is a cheap knockoff of the world we’re called to evangelize.

As the quote says, “When the ship is in the ocean, everything’s fine. When the ocean gets into the ship, you’re in trouble.”

I’m not ranting about “worldliness” as some pietistic bogeyman, I’m talking about the fact that we yawn at a 5-minute biblical text, but almost trip over ourselves fawning over a minor celebrity or athlete who makes any vague reference to being a Christian.

We’re like a fawning wanna-be just hoping the world will think we’re cool too, you know, just like you guys!

Our kids meet the real world and our “look, we’re cool like you” posing is mocked. In our effort to be “like them” we’ve become less of who we actually are. The middle-aged pastor trying to look like his 20-something audience isn’t relevant. Dress him up in skinny jeans and hand him a latte, it doesn’t matter. It’s not relevant, It’s comically cliché. The minute you aim to be “authentic”, you’re no longer authentic!

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9. They never attended church to begin with:

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From a Noah’s Ark themed nursery, to jumbotron summer-campish kids church, to pizza parties and rock concerts, many evangelical youth have been coddled in a not-quite-church, but not-quite-world hothouse. They’ve never sat on a pew between a set of new parents with a fussy baby and a senior citizen on an oxygen tank. They don’t see the full timeline of the gospel for every season of life. Instead, we’ve dumbed down the message, pumped up the volume and act surprised when…

8. They get smart:

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It’s not that our students “got smarter” when they left home, rather someone actually treated them as intelligent. Rather than dumbing down the message, the agnostics and atheists treat our youth as intelligent and challenge their intellect with “deep thoughts” of question and doubt. Many of these “doubts” have been answered, in great depth, over the centuries of our faith. However….

7. You sent them out unarmed:

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Let’s just be honest, most of our churches are sending youth into the world embarrassingly ignorant of our faith. How could we not? We’ve jettisoned catechesis, sold them on “deeds not creeds” and encouraged them to start the quest to find “God’s plan for their life”. Yes, I know your church has a “What we believe” page, but is that actually being taught and reinforced from the pulpit? I’ve met evangelical church leaders (“Pastors”) who didn’t know the difference between justification and sanctification. I’ve met megachurch board members who didn’t understand the atonement. When we chose leaders based upon their ability to draw and lead rather than to accurately teach the faith? Well, we don’t teach the faith. Surprised? And instead of the orthodox, historic faith…..

6. You gave them hand-me-downs

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You’ve tried your best to pass along the internal/subjective faith that you “feel”. You really, really, really want them to “feel” it too. But we’ve never been called to evangelize our feelings. You can’t hand down this type of subjective faith. With nothing solid to hang their faith upon, with no historic creed to tie them to centuries of history, without the physical elements of bread, wine, and water, their faith is in their subjective feelings, and when faced with other ways to “feel” uplifted at college, the church loses out to things with much greater appeal to our human nature. And they find it in…

5. Community

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Have you noticed this word is *everywhere* in the church since the seeker-sensitive and church growth movements came onto the scene? (There’s a reason and a driving philosophy behind it which is outside of the scope of this blog.) When our kids leave home, they leave the manufactured community they’ve lived in for nearly their entire life. With their faith as something they “do” in community, they soon find that they can experience this “life change” and “life improvement” in “community” in many different contexts. Mix this with a subjective, pragmatic faith and the 100th pizza party at the local big-box church doesn’t compete against the easier, more naturally appealing choices in other “communities”. So, they left the church and….

4. They found better feelings:

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Rather than an external, objective, historical faith, we’ve given our youth an internal, subjective faith. The evangelical church isn’t catechizing or teaching our kids the fundamentals of the faith, we’re simply encouraging them to “be nice” and “love Jesus”. When they leave home, they realize that they can be “spiritually fulfilled” and get the same subjective self-improvement principles (and warm-fuzzies) from the latest life-coach or from spending time with friends or volunteering at a shelter. And they can be truly authentic, and they jump at the chance because…

3. They got tired of pretending:

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In the “best life now”, “Every day a Friday” world of evangelicals, there’s little room for depression, or struggle, or doubt. Turn that frown upside down, or move along. Kids who are fed a stead diet of sermons aimed at removing anything (or anyone) who doesn’t pragmatically serve “God’s great plan for your life” has forced them to smile and, as the old song encouraged them be “hap-hap-happy all the time”. Our kids are smart, often much smarter than we give them credit for. So they trumpet the message I hear a lot from these kids. “The church is full of hypocrites”. Why? Even though they have never been given the categories of law and gospel…

2. They know the truth:

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They can’t do it. They know it. All that “be nice” moralism they’ve been taught? The bible has a word for it: Law. And that’s what we’ve fed them, undiluted, since we dropped them off at the Noah’s Ark playland: Do/Don’t Do. As they get older it becomes “Good Kids do/don’t” and as adults “Do this for a better life”. The gospel appears briefly as another “do” to “get saved.” But their diet is Law, and scripture tells us that the law condemns us. So that smiling, upbeat “Love God and Love People” vision statement? Yeah, you’ve just condemned the youth with it. Nice, huh? They either think that they’re “good people” since they don’t “do” any of the stuff their denomination teaches against (drink, smoke, dance, watch R rated movies), or they realize that they don’t meet Jesus own words of what is required. There’s no rest in this law, only a treadmill of works they know they aren’t able to meet. So, either way, they walk away from the church because…

1. They don’t need it:

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Our kids are smart. They picked up on the message we unwittingly taught. If church is simply a place to learn life-application principals to achieve a better life in community… you don’t need a crucified Jesus for that. Why would they get up early on a Sunday and watch a cheap knockoff of the entertainment venue they went to the night before? The middle-aged pastor trying desperately to be “relevant” to them would be a comical cliché if the effect weren’t so devastating. As we jettisoned the gospel, our students are never hit with the full impact of the law, their sin before God, and their desperate need for the atoning work of Christ. Now THAT is relevant, THAT is authentic, and THAT is something the world cannot offer.

We’ve traded a historic, objective, faithful gospel based on God’s graciousness toward us for a modern, subjective, pragmatic gospel based upon achieving our goal by following life strategies. Rather than being faithful to the foolish simplicity of the gospel of the cross we’ve set our goal on being “successful” in growing crowds with this gospel of glory. This new gospel saves no one. Our kids can check all of these boxes with any manner of self-help, life-coach, or simply self-designed spiritualism… and they can do it more pragmatically successfully, and in more relevant community. They leave because given the choice, with the very message we’ve taught them, it’s the smarter choice.

Our kids leave because we have failed to deliver to them the faith “delivered once for all” to the church. I wish it wasn’t a given, but when I present law and gospel to these kids, the response is the same every time: “I’ve never heard that.” I’m not against entertaining our youth, or even jumbotrons, or pizza parties (though I probably am against middle aged guys trying to wear skinny jeans to be “relevant).. it’s just that the one thing, the MAIN thing we’ve been tasked with? We’re failing. We’ve failed God and we’ve failed our kids. Don’t let another kid walk out the door without being confronted with the full weight of the law, and the full freedom in the gospel.

Marc

NOTE:  Folks, comments have topped 700, so I’d like to ask that you take this to the Marc5Solas Facebook Page for a better discussion forum.  THANKS!

Note: Comment section IS moderated. This is not the forum to debate deism, creationism, identify the anti-Christ, or sell your products. There are numerous places on the wild wild web to do such things. I’d like to keep comments open to the subject at hand. Thanks for understanding!

George Beverly Shea

George Beverly Shea

Billy Graham’s other voice

By Bob Greene, CNN Contributor
updated 1:28 PM EDT, Sun April 21, 2013
George Beverly Shea sings
George Beverly Shea sings “How Great Thou Art” to 54,000 people at a Billy Graham crusade in 2003.

STORY HIGHLIGHTS
  • George Beverly Shea, gospel singer at Billy Graham crusades, died recently at 104
  • Bob Greene: Regardless of their faith, people knew greatness when they heard Shea
  • Graham was electric on stage, Greene says. Shea was soothing and comforting
  • Greene: With clear enunciation, dignified presence, he showed respect for his audience

Editor’s note: CNN Contributor Bob Greene is a best-selling author whose 25 books include “Late Edition: A Love Story”; “Duty: A Father, His Son, and the Man Who Won the War”; and “Once Upon a Town: The Miracle of the North Platte Canteen.”

(CNN) — Devoted fans.

Faithful listeners.

Seldom have those words sounded quite so apt.

Bob Greene

Bob Greene

They describe the people who enjoyed the singing of George Beverly Shea, who died last week at the age of 104. The name may not be instantly recognizable to some Americans, but that was no fault of his. He accomplished something very few vocalists can claim: During his career, he sang in front of an estimated 200 million people in live performance.

How could this be?

He was the lead vocalist at Billy Graham’s crusades and revival meetings for more than 50 years. If you went to see Billy Graham preach, you heard George Beverly Shea sing.

And, oh, what a voice he had.

It didn’t matter what your own religious beliefs were. If you were interested in the craft — the art — of vocal performance, and you were in the presence of Bev Shea (that’s how he was known to his friends), then you recognized greatness.

He was not fancy as he sang, he indulged in no gimmicks, at times he seemed as calm before a microphone as a man waiting patiently for a bus. But that was deceptive. His deep and immaculately modulated baritone, his resolute attention to precise phrasing and pronunciation, his implicit and unmistakable regard for his audience — this was a professional artist of the highest order.

He was a major and incandescent star to them — they had been listening to him for years.
The fact that he sang gospel music might, in theory, have worked against him, might have limited the number of his potential listeners; for many of the years of his career, the nation was obsessed with rock ‘n’ roll and other forms of popular, here-one-week, gone-the-next records. But he had a certain advantage:

A singer’s audience is often influenced by the person who presents him or her. In the Beatles’ early days, they had CBS television’s Ed Sullivan to do that. It made a big difference.

George Beverly Shea, for half a century, had Billy Graham to present him. At all those crusades, in all those stadiums and arenas, they were a matched pair. Graham wouldn’t have had it any other way.

They perfectly complemented each other’s strengths. Graham, at his peak, was utterly electric on a stage — his presence was crackling and palpable, there was no structure in the world too big for him. In the charisma and magnetism department, he needed no help.

But Shea was steady and soothing and reassuring. He was placid waters to Graham’s blazing lightning. And for all those years, he was a considerable part of the draw.

He never tried to be stylish or trendy; he didn’t shift his approach as the decades went by. He just sang like a dream.
Bob Greene

Hear and see Bev Shea sing at 1961 Billy Graham crusade

In 1971, when I was getting started as a reporter, the Billy Graham Crusade was scheduled to come to Chicago’s cavernous McCormick Place for a week-and-a-half of summer services. I asked his advance team if I could spend days and nights with them, observing how they did what they did: how they made the arrangements and logistical decisions to get all those people to pack the huge hall every evening. They were welcoming and open about having me hang around.

Those were the years when the most successful and highly publicized musical acts were groups such as Three Dog Night and Creedence Clearwater and Alice Cooper.

So I was struck to find how constant, in my conversations with the people who were coming to the crusade meetings, their unprompted references to Shea were. He was a major and incandescent star to them — they had been listening to him for years, and they couldn’t wait to see him perform in person.

There was a phrase back then that was used in politics: the Silent Majority. In those times of turmoil and earsplitting acrimony in public life, the term referred to those Americans who didn’t raise much commotion, but whose fidelity to tradition was unwavering.

I thought then, and I think now, that the concept also applied to the enduring popularity of Shea. He never tried to be stylish or trendy; he didn’t shift his approach as the decades went by. He just sang like a dream — and, with his clear, careful enunciation and his dignified comportment on stage, he showed unwavering respect for the people in the seats.

To watch and listen to Shea sing “How Great Thou Art,” the gospel number most closely associated with him, was to be in the presence of an absolute master. (And if you’ve ever heard Elvis Presley’s haunting rendition of the same song, then you just know that Elvis had to be a George Beverly Shea fan, too.)

He did fine for himself: more than 70 albums, a Grammy Award, a separate Lifetime Achievement Award from the Grammy organization. In the days when what is now called terrestrial radio — that is, free radio, broadcast by local stations — ruled, you couldn’t help hearing his voice as you twisted the dial through the stations in your town. He was a permanent cast member of Billy Graham’s “Hour of Decision,” which was syndicated to local stations all over the country, and the power of that voice would stop your hand, at least momentarily, from seeking something farther down the dial.

On Sunday his funeral will be held in Montreat, North Carolina, his home for many years; on Monday he will be buried in a private ceremony on the grounds of the Billy Graham Library in Charlotte, North Carolina.

I remember asking a member of the audience at that long-ago crusade in Chicago what it was that made Shea’s music so important to her.

“When he sings,” she said, “he just brings me comfort.”

Which, in an often frenzied world, is not a bad sum-up of a long, serene and melodic life.

Why Church Is Good For You

Why Church Is Good For You

New York Times op-ed on Benefits of Going to Church

OP-ED GUEST COLUMNIST

The Benefits of Church

Andrea Kalfas

<nyt_byline>T. M. LUHRMANN

Published: April 20, 2013 167 Comments
  • ONE of the most striking scientific discoveries about religion in recent years is that going to church weekly is good for you. Religious attendance — at least, religiosity — boosts the immune system and decreases blood pressure. It may add as much as two to three years to your life. The reason for this is not entirely clear.

T. M. Luhrmann

Social support is no doubt part of the story. At the evangelical churches I’ve studied as an anthropologist, people really did seem to look out for one another. They showed up with dinner when friends were sick and sat to talk with them when they were unhappy. The help was sometimes surprisingly concrete. Perhaps a third of the church members belonged to small groups that met weekly to talk about the Bible and their lives. One evening, a young woman in a group I joined began to cry. Her dentist had told her that she needed a $1,500 procedure, and she didn’t have the money. To my amazement, our small group — most of them students — simply covered the cost, by anonymous donation. A study conducted in North Carolina found that frequent churchgoers had larger social networks, with more contact with, more affection for, and more kinds of social support from those people than their unchurched counterparts. And we know that social support is directly tied to better health.

Healthy behavior is no doubt another part. Certainly many churchgoers struggle with behaviors they would like to change, but on average, regular church attendees drink less, smoke less, use fewer recreational drugs and are less sexually promiscuous than others.

That tallies with my own observations. At a church I studied in Southern California, the standard conversion story seemed to tell of finding God and never taking methamphetamine again. (One woman told me that while cooking her dose, she set off an explosion in her father’s apartment and blew out his sliding glass doors. She said to me, “I knew that God was trying to tell me I was going the wrong way.”) In my next church, I remember sitting in a house group listening to a woman talk about an addiction she could not break. I assumed that she was talking about her own struggle with methamphetamine. It turned out that she thought she read too many novels.

Yet I think there may be another factor. Any faith demands that you experience the world as more than just what is material and observable. This does not mean that God is imaginary, but that because God is immaterial, those of faith must use their imaginations to represent God. To know God in an evangelical church, you must experience what can only be imagined as real, and you must also experience it as good.

I want to suggest that this is a skill and that it can be learned. We can call it absorption: the capacity to be caught up in your imagination, in a way you enjoy. What I saw in church as an anthropological observer was that people were encouraged to listen to God in their minds, but only to pay attention to mental experiences that were in accord with what they took to be God’s character, which they took to be good. I saw that people were able to learn to experience God in this way, and that those who were able to experience a loving God vividly were healthier — at least, as judged by a standardized psychiatric scale. Increasingly, other studies bear out this observation that the capacity to imagine a loving God vividly leads to better health.

For example, in one study, when God was experienced as remote or not loving, the more someone prayed, the more psychiatric distress she seemed to have; when God was experienced as close and intimate, the more someone prayed, the less ill he was. In another study, at a private Christian college in Southern California, the positive quality of an attachment to God significantly decreased stress and did so more effectively than the quality of the person’s relationships with other people.

Eventually, this may teach us how to harness the “placebo” effect — a terrible word, because it suggests an absence of intervention rather than the presence of a healing mechanism that depends neither on pharmaceuticals nor on surgery. We do not understand the placebo effect, but we know it is real. That is, we have increasingly better evidence that what anthropologists would call “symbolic healing” has real physical effects on the body. At the heart of some of these mysterious effects may be the capacity to trust that what can only be imagined may be real, and be good.

But not everyone benefits from symbolic healing. Earlier this month, the youngest son of the famed pastor Rick Warren took his own life. We know few details, but the loss reminds us that to feel despair when you want to feel God’s love can worsen the sense of alienation. We urgently need more research on the relationship between mental illness and religion, not only so that we understand that relationship more intimately — the ways in which they are linked and different — but to lower the shame for those who are religious and nonetheless need to reach out for other care.

<nyt_author_id>

T. M. Luhrmann, a professor of anthropology at Stanford and the author of “When God Talks Back: Understanding the American Evangelical Relationship With God,” is a guest columnist.

A version of this op-ed appeared in print on April 21, 2013, on page SR9 of the New York edition with the headline: The Benefits Of Church.

African-American Churches of Christ in Nashville: W. M. Slay preaches in Northeast Nashville, 1889

Intriguing post from a very interesting blog — Thanks, Mac!

mac's avatareScriptorium

This notice appears in the 20 November 1889 Gospel Advocate at page 739:

GA 11.20.1889.739

——-

I have been having a protracted meeting in North-east Edgefield.  I have established a congregation with nine members.  I administer the loaf with them every Lord’s day.  I am also teaching in South Nashville, had one addition last night, Bro. Calvin Hardison, by confession and reclamation.  Please note that we will start a protracted meeting Wednesday night, the 13th of this month.  I preach three times every Lord’s day, twice in South Nashville, and at 3 P. M. in Edgefield.

W. M. SLAY.

Nashville, Nov. 11, ’89.

There have been four baptisms at Gay Street church recently under the preaching of Bro. Howell.

——-

Postscript

It is difficult to compile a short list of lacunae in Nashville Stone-Campbell history.  A thorough-going narrative of the rise of black Churches of Christ, vis-a-vis Gay Street Christian Church would make such…

View original post 266 more words

Footnote 16 – Stephen Prothero, Religious Illiteracy (2)

Footnote 16 – Stephen Prothero, Religious Illiteracy: What Every American Needs to Know – and Doesn’t (New York: HarperCollins, 2008), 132-139.

Stephen Prothero is Chair of the Religion Department at Boston University.

“The rising tide of religious ignorance in public schools and higher education might have been stemmed by the churches … But many of the same trends that led public school teachers and college professors to marginalize and trivialize religion paralyzed the churches too. … Many trends transformed Christian congregations and voluntary associations into aiders and abetters of religious amnesia.  The most important of these shifts were: from the intellect to the emotions, from doctrine to storytelling, from the Bible to Jesus, and from theology to morality. In each case new approach to religion was offered to Americans with all the seduction of the serpent in the Garden of Eden. In each case Americans succumbed to the temptations. This time, however, knowledge was lost rather than gained.”

“…Changes in the American sermon also contributed to the decline of religious literacy…The minister learned to give his parishioners what they wanted, and what they wanted was to be entertained…. Many ministers – on both the theological left and the theological right – had largely surrendered to old-fashioned doctrinal sermon in favor of the sort of thing American churchgoers hear today: colloquial sermons peppered with personal stories about friends dying and giving birth, salted with entertaining anecdotes…and light on both biblical exegesis and Christian doctrine…These ministers served up the theology of everyday life, subordinating biblical teaching to literary flourishes.  Their entertaining sermons ‘employed daring pulpit story-telling, no-holds-barred appeals, overt humor, strident attack, graphic application, and intimate personal experience.’ Ministers embraced story sermons because…they increasingly (and correctly) understood themselves to be in competition not only with peers in nearby pulpits but also with secular entertainments, including newspapers, plays and novels.

“American ministers became storytellers because…some believers have always found it easier to find God in stories than in dogmas.  But the main reason many preachers fled, as historian Ann Douglas put it, ‘from dispute, doctrine, and scholarship’ to sentimentalism, sensationalism, and stories is that the narrative sermon worked. It produced conversions. It filled the churches. It also had something of a pedigree in the parables of Jesus…Once upon a time, the sermon had educated parishioners about such Christian staples as the Trinity and the Ten Commandments, and the stories ministers told from the pulpit were restricted to the grand biblical narratives of Moses, Abraham, Sarah, Jesus, and Mary.

“…This legacy is with us today in the narrative preaching style, which according to one historian of the sermon now aims ‘to achieve a happening rather than an understanding.’  It is with us as well in “seeker-sensitive’ megachurches, many of which have decided to stop preaching the basic teachings of the Christian tradition because marketing research has indicated that ‘seekers’ find that kind of teaching to be a turnoff.”