At the heart of the Christian Faith stands the command of Jesus, “Go therefore and make disciples of all nations.” Matthew 28:19
What does that mean?
Christians of all schools of thought believe that repentance and faith in Christ are necessary, but emotionalism, inferior hymnody, and the call for an immediate decision do not seem to many Christians appropriate means of evangelism.
“To evangelize is so to present Christ Jesus in the power of the Holy Spirit, that men shall come to put their trust in God through him, to accept him as their Savior, and serve him as their king in the fellowship of his Church (Archbishop’s Commission on Evangelism, Toward the Conversion of England, 1945, 1.)
Some see the task of evangelism as that of providing a reasonable faith – reasonable, the is, in terms of current philosophical and cultural ideas.
Others view evangelism as the reshaping of church organizations and programs so that Christianity has the power to draw more people into the circle of believers.
AT the same time, however, others have regarded the task of evangelism as that of developing better techniques of outreach and church organizations or more sophisticated means of communication.
To develop a theology of evangelism to try to form a bridge between the intellectual and the practical, or the theological and the institutional modes of understanding.
What brings good news to our contemporaries in relevant language? For most of the Church’s history evangelism was seen as the revival of a lagging, sleeping faith of people who were at least nominal Christians. So when the “evangelists” [everyone from St. Francis to John Wesley] assumed that their hearers knew and shared to some measure the faith and traditions of Christianity. …at the end of the 20th Century such assumptions can no longer be made. Secularity has washed away the common religious and moral convictions that characterized “cultural Christianity.” Evangelism today faces the task of addressing people who are now outside the church and its structures and no longer share the values and visions that have both guided western civilization and provided a common ground for preacher and for people for nearly two millennia.
In the New Testament a sermon was an attempt to adapt the Word of God to the concrete situation of the hearers, so that it may be readily understood. What is it people are being asked to do when they are asked to have faith in Jesus Christ?
Faith VRS Belief
FAITH is used to characterize a relationship to God. Faith implies loyalty and trust. Faith is characterized by openness and confidence in relationship to God’ conversely, it is a Christian affirmation that Jesus Christ God is committed to humankind. Jesus Christ is the disclosure of God’s faithfulness. Faith is relationship we can have in Christ.
BEIEF has a narrower focus than faith. To believe something is to accept its truth. Everyday life is shaped by a host of beliefs about the people, organizations, and things that surround us.
We need to be clear about what must come first? Do we first have beliefs that produce faith, or is faith that relationship to God out of which our convictions or beliefs as Christians arise? The modern theology of evangelism has reached a consensus on this point. Evangelism has to do with faith in God’s redemptive act in Jesus Christ.
…Yet the crucial thing for all theologies of evangelism is the way in which they affirm in faith the centrality of the grace of God offered in Jesu Christ rather than any specific system of beliefs.
p. 317 “In evangelism, Jesus Christ is presented as God’s call and promise to us, about which we are called to make a decision. Evangelism occurs when, through preaching or teaching, either as an individual witness or as a community act, we are confronted with the possibility of committing ourselves to what God is doing through Jesus Christ for the redemption of the world.”
The starting point for this is REPENTANCE. This is more than having a good cry and going on as before. “It is a desire for reorientation in life or an act in which we turn from a life that is less than it can be to something that is more authentic, namely, the grace of God.” …”The call of Christian evangelism is the call to new life in Christ, not new life through Christian ideas or ethics or even through the Christian church. The focus of evangelism is not on the presentation of a point of view on life, but on the transformation of life. Our focus is not on words about Jesus, even good and pious ones, but on the concrete power of Jesus himself. …Christianity is not an ideology to be instilled into a culture, but a power of new life to be shared.
“…As Jesus said, “And I when I am lifted up from the earth will draw all men to myself” John 12:32 The question is, “Do we believe that is true or not?”
Alfred Krass – *
1. “EVANGELISM WILL ARISE OUT OF THE COMMUNITY WHICH LIVES OUT THE MESSAGE OF GOD’S GRACE.”
The church does not aim at solving all the world’s problems, it is not the community of those who are perfect. It does need to exist as a community of people who have found a key to a wholeness the world does not have. It lives as a community of people who are a unifying force in the world.
The Epistle to Diognetus is an apology for Christianity, written by an unknown writer to a pagan of high social or political rank. It probably dates from the 2nd or 3rd century. In chapters 5 & 6 Christians are described as the soul of the world.
“Christians are not distinguished from the rest of mankind by either country, speech, or customs; the fact is, they nowhere settle in cities of their own; they use no peculiar language; they cultivate no eccentric mode of life. certainly, this creed of theirs is no discovery due to some fancy or speculation of inquisitive men; nor do they, as some do, champion a doctrine of human origin. Yet while they dwell in both Greek and non-Greek cities, as each one’s lot was cast, and conform to the customs of the country in dress, food, and mode of life in general, the whole tenor of their way of living stamps it as worthy of admiration and admittedly extraordinary. They reside in their respective countries, but only as aliens. They take part in everything as citizens and put up with everything as foreigners. Every foreign land is their home and every home a foreign land. The marry like all others and beget children; but they do not expose their offspring. Their board they spread for all, but not their bed. They find themselves in the flesh, but do not live according to the flesh. They spend their days on earth, but hold citizenship in heaven. they obey the established laws, but in their private lives they rise about the laws. They love all men, but are persecuted by all. They are unknown, yet are condemned; they are put to death, but it is live that they receive. They are poor, and enrich many; destitute of everything, they abound in everything. They are dishonored, and in their dishonor find their glory. The are calumniated, and are vindicated. They are reviled, and they bless; they are insulted and render honor. Doing good, they are penalized as evildoers; when penalized, they rejoice because they are quickened into life. they Jews make war on them as foreigners; the Greeks persecute them; and those who hate them are at a loss to explain their hatred.
In a word: what the soul is in the body, that the Christians are in the world. The soul is spread through all the members of the body, and the Christians throughout the cities of the world. The soul dwells in the body, but is not part and parcel of the body; so Christians dwell in the world, but are not part and parcel of the world. Itself invisible, the soul is kept shut up in the visible body; so Christians are known as such in the world, but their religion remains invisible. The flesh, though suffering no wrong from the soul, yet hates and makes war on it, because it is hindered from indulging its passions; so, too, the world, though suffering no wrong from Christians, hates them because they oppose its members; so, too, Christians love those that hate them. The soul is locked up in the body, yet is the very thing that holds the body together; so, too, Christians are shut up in the world as in a prison, yet it is precisely they that hold the world together. Immortal, the soul is lodged in mortal tenement; so, too, Christians, though residing as strangers among corruptible things, look forward to the incorruptibility that awaits them in heaven. The soul, when stinting itself in food and drink, fares the better for it; so, too, Christians, when penalized, show a daily increase in numbers on that account. Such is the important post to which God has assigned, and they are not at liberty to desert it.”
2. EVANGELISM INVOLVES PROCLAMATION AND CELEBRATION.
Evangelism means communicating the gospel in act and also in word. The first task of all the baptized: lay, bishop, deacons and priests is to “represent Christ in the world.” Re-present Christ in the world.
The story is told of the man who wanted to witness by his actions rather than his words to his next-door neighbor. He did just that and one day some time later the man and his neighbor were talking. The neighbor said that he had observed that there was something in the man’s life that mad e him a happier and healthier than he was and would it be all right if he asked him a personal question? The man was thrilled and said that he could ask him anything he desired. “Well, here goes,” said the neighbor. “This is pretty personal but tell me are you a vegetarian?”
3. EVANGELISM IS SPECIFIC, NOT GENERAL.
Evangelism is concretely related to the needs of those to whom it is addressed.
4. EVANGELISM IS ORIENTED TOWARD THE KINGDOM OF GOD.
Evangelism is oriented not toward the past or toward some golden age of religion that once was. It is oriented toward the future. It is the encounter with the grace of God NOW that points us to the unfolding lordship of Christ over all of life. evangelism is good news, not of the soul retreating from the world, but of the transformation of this world.
*Look for Krass’s book, Evangelizing Neopagan North America. [p. 200] “The results of the neglect of the Holy Spirit by many sections of the Church have been utterly disastrous. Deprived of the sense of power and of the experience of God’s life, religion deteriorates into a dreary system of rules and ceremonies. It becomes content with a ‘diminished mode of consciousness’. So religion ceases to mediate the world of the Spirit, and becomes a second-hand account of what was once experienced by people long since dead. …”
“I am struck by how sharing our weakness and difficulties is more nourishing to others than sharing our qualities and successes.”
― Jean Vanier, Community And Growth
The place where the light and dark begin to touch is where miracles arise.
Robert A. Johnson
John 1:1 “In the beginning was the word and the word was with God.”
Christmas Day is not half over and already many people are exhibiting symptoms of the “post-nativity” depression! Needles are dropping from trees that were cut in July and put up at Thanksgiving. Scraps of wrapping paper and ribbon peep out from under furniture. Our clothing is tighter around the waistline and we are almost sick from the excess of the Christmas feast. We are like the little boy who unwrapped package after package on Christmas morning. Finally sitting up to his chin in wrapping paper and bows asked, “Is this all?”
The Third Proper (sets of readings) for Christmas are not of mangers and shepherds, but the cosmic hymn of the mysteriously glorious origin of the Son of God recorded in prologue to St. John’s Gospel. To see what John is up to here we need to go back to the beginning of the Hebrew Scriptures. Genesis 1:1 is usually translated from the Hebrew into English as, “In the beginning God created the heavens and the earth.” A more descriptive English translation can be found in Everett Fox’s brilliant translation of the Five Books of Moses. Here Genesis 1:1 goes like this, “At the beginning of God’s creating of the heavens and the earth.” Here the emphasis in on process and the sense is more verb than noun. The Hebrew word is “Dabhar,” which can be legitimately be translated, “creative energy.”
It is no accident that this is the very language that John uses in the prologue to his Gospel. “In the beginning was the WORD,” says John. Here word is not a noun so much as verb. We could accurately say, “In the beginning was the Creative Energy: the Creative Energy was with God and the Creative Energy was God. The creative energy was with God in the beginning. Through the Creative Energy all things came to be, not one thing had its being but through the Creative Energy. Through the Creative Energy all things came to be, not one thing had its being but through the Creative Energy. All that came to be had life in the Creative Energy and that life was the light of humanity . . .. The Creative Energy was made flesh, it pitched its tent among us, and we saw its glory, the glory as is his as the only Son of God, full of grace and full of truth.”
Here is the deepest mystery of the Christian faith! How can this be? How is it possible that God has come among us becoming authentically human? Yet this is the core belief of our faith. We have been thinking, reflecting and fighting about how this is so ever since.
H. Richard Niebuhr spoke to this mystery when he said, “Jesus Christ is not a median figure, half-God, half-man; He is a single person wholly directed as man toward God and wholly directed in his unity with the Father toward man. He mediatorial not median!”
Let us reflect on this glorious mystery.
1. Jesus is fully human, wholly directed as a human man toward God. There was no alienation, no sin, between Jesus as a man and God as creator and Father. The alienation that has existed between humanity and God since Eden is overcome in the person of Jesus, the Son of God. It is essential to realize that all that Jesus accomplished as a human on earth was not accomplished through his divinity! The acts of Jesus, his preaching, his teaching, and his healing were done through his human obedience to God NOT because he was God! Thus he demonstrates for us what we are intended to be, authentically human.
2. Jesus is wholly directed in his unity with the father toward humanity. The important thing to say here is not that Jesus is like God, but rather to say that God is like Jesus. God, of course, is totally outside the realm of our understanding. As John says, “No one has ever seen God.” God is not playing hide and sick with us, it is just not possible to experience God the creator directly. Traces of transcendence are revealed in creation, but that is not enough to intuit God adequately. So in the fullness of time God’s son appeared, so that we believe we can now know who God is. So when someone asks, “what is God like?” The answer for Christians is, “God is like Jesus.”
The incarnation is good news because by the coming of God’s son in the flesh heaven and earth are joined and the alienation between God and humanity is overcome. Our God has acted! Alienation is overcome by LOVE! The incarnation changes everything. There is nothing so broken; nothing so jaded; nothing so twisted that it cannot be made new.”
- What happened in Bethlehem of Judea on that day when the calendar moved from one to one, there being no day zero
- The Creative Energy: the Word has become flesh, the One who forgave those who crucified him, forgives us.
- The Word who was baptized in the Jordan comes to us in our Baptism and claims us as his own.
- The Eucharistic elements of bread and wine are more than mere bread and wine. Here the Word become flesh, broken on the cross, comes to us in the broken bread.
- The same Word become flesh, drank the cup of suffering, comes to us in the cup of wine: the cup of salvation.
- As the Word of God became flesh in Jesus, the Christ, so the truth of the Good News of that same Christ should become flesh in our lives.
We are to go from here to be for those in world what this Word become flesh is for us. That is what it means to be the Church, the Body of Christ. The creative energy of God has come and dwelt among us and behold all things shall be made new! The Ideal and the Real here unite in the Actual. Is this all there is? Yes, and it is sufficient.
Merry Christmas! Amen.
“Neurosis is suffering that has not found its meaning.” Carl Jung
All Saints – All Souls & The Communion of the Saints
November 6, 2016
All Saints on November 1 is the day of remembrance of all the saints, those whose lives display pronounced activity of the Holy Spirit, but who did not have a particular day set aside for them, there being only so many days after all. The next day is All Souls Day. What is the difference? On All Souls, we honor all the faithful dead of the Christian faith.
On Wednesday, November 2, 2016, at ten minutes after noon a congregation gathered at the Saint John’s Cemetery to celebrate Eucharist. As traffic raced by on Central Avenue and planes roared overhead in the clear fall air folk joined saying their prayers and remembering the faithful departed.
The ancient Romans buried their dead outside their cities in necropolis (Greek) for cities of the dead. It was in such a place that Saint Peter was buried by the side of the road across the street from the Circus of Nero. This site lies beneath the Basilica of Saint Peter in Vatican City. We do not call our place of the dead a necropolis rather we use the word cemetery a word also coming from the Greek that means a place of sleep. The early Christians were making a theological distinction between those believed to be dead as a “doornail” and those who fell asleep in Christ in the hope of the resurrection and those who have no such belief.
Also, the Romans had a custom called a refrigerium, a memorial meal eaten at the graveside of the person that was replaced by the Eucharist over time in Christian practice. We gathered at Saint John’s Cemetery as heirs of hundreds of generations of Christians who had gone before us, who in their generation prayed for the dead who die in the Lord and who have in their time joined those who sleep awaiting the Lord’s return.
I return again and gain to the eloquent words of John Polkinghorne in his book, Faith of a Physicist, “The resurrection of Jesus is the vindication of the hopes of humanity. We shall all die with our lives to a greater or lesser extent incomplete, unfulfilled, unhealed. Yet there is a profound and widespread human intuition that in the end, all will be will. … The resurrection of Jesus is the sign that such human hope is not delusory. …This is so because it is part of Christian understanding that what happened to Jesus within history is a foretaste and guarantee of what will await all of us beyond history, ‘For as in Adam all die, so also in Christ shall all be make alive,’ (I Cor. 15.22).
The proper preface for the dead at the Eucharist sums up the hope of all who believe, “Through Jesus Christ our Lord; who rose victorious from the dead and comforts us with the blessed hope of everlasting life. For to your faithful people, O Lord, life is changed, not ended; and when our mortal body lies in death, there is prepared for us a dwelling place eternal in the heavens.”
John W. Sewell+
The mentee, too, serves an essential function for the mentor: By nurturing the younger person, the mentor keeps alive his own values and hopes, which helps him deal with his mortality and allows him to develop more “generative” parts of himself. Indeed, many men find the mentoring relationship at work allows them to heal some of the wounds of parenting; feeling frustrated with their own children, some men turn to their younger colleagues as “surrogate sons.”
Finding Our Fathers: How a Man’s Life Is Shaped by His Relationship with His Father – Samuel Osherson
Most of the early history of the church comes to us from the Venerable Bede who, in A.D. 731, completed his history of the English Church and People, when he was a monk at the monastery in Jarrow.
The Story of Ct. Cedd and St. Chad founding the Monastery in Lastingham.
“During his episcopate among the east Saxons, God’s Servant Cedd often Visited his own province of Northumbria to preach. Ethelwald, son of king Oswald, who ruled the province of Deira, Knowing Cedd to be a wise, holy and honourable man, asked him to accept a grant of Land to found a monastery, to which hr himself might often come to pray and hear the word of Go, and where he might be buried: for he firmly believed that the daily prayers of those who would serve God there would be great help to him. The Kings previous chaplain had been Cedd’s brother, a priest named Caelin, a man equally devoted to God, who had ministered the word and sacraments to himself and his family, and it was thought of him that the King came to know and love the bishop. In accordance with the King’s wishes, Cedd Chose a site for the monastery among some High and remote hills, which seemed more suitable for the dens of robbers and haunts of wild beasts than for human habitation. His purpose in this was to fulfil the prophecy of Isaiah: “in the haunts where dragons once dwelt shall be pasture, with reeds and rushes”, and he wished the fruits of good works to spring up where formerly lived only wild beasts, or men who lived like beasts.
The Man of God wished first of all to purify the site of the monastery from the taint of earlier crimes by prayer and fasting, and make it acceptable to God before laying the foundations. He therefore asked the King’s permission to remain there throughout the approaching season of Lent, and during this time he fasted until evening every day except Sunday according to custom. Even then he took no food but a morsel of bread, an egg and a little watered milk. he explained that it was the custom of those who had trained him in the rule of regular discipline to dedicate the site of any monastery to God with prayer and fasting. But then days before the end of Lent a messenger arrived to summon him to the King, so that the king’s business should not interrupt the work of dedication, Cedd asked his brother Cynebil to complete this holy task. The latter readily consented, and when the period of prayer and fasting came to an end , he built the monastery now called Lastingham, and established there the observances of the usage of Lindisfarne where he had been trained.
When Cedd had been bishop of the province and administered the affairs of the monastery for many years through his chosen representatives, he happened to visit the monastery at the time of plague, and there he fell sick and died. He was first buried in the open, but in the course of time a stone church was built, dedicated to the blessed mother of God, and his body was re-interred in it on the right side of the altar.
The bishop bequeathed the abbacy of the monastery to his brother Chad, who subsequently became a bishop. The four brothers I have mentioned – Cedd, Cynebil, Caelin and Chad – all became famous priests of our Lord, and two became bishops, which is a rare occurrence in one family. When the brethren of Cedd’s monastery in the province of the East Saxons heard that their founder had died in the province of Northumbria, about thirty of them came wishing, God willing, either to live near the body of their Father, or to die and be laid to rest at his side. They were welcomed by their brothers and fellow-soldiers of Christ, and all of them died there of the plague with the exception of one little boy who was preserved from death by the prayers of his father Chad.