Those of us who have had some experience of theological education in a sense live out of that experience for the rest of our lives. Each experience is unique, of course. I showed up at the University of Chicago Divinity School and Chicago Theological Seminary at a time when those two schools, along with two others, constituted the Federated Theological Faculty.
No one knows more clearly or more uncomfortably the tensions of life lived between the gospel and economic necessity than a parish clergyperson whose text for the day is “do not worry about your life, what you will eat or what you will drink . . . look at the birds of the air . . .
I began my ministry as a “new church development” pastor in a small town in northwest Indiana. The new congregation grew out of an older nondenominational church. When the time came to claim a name for our new adventure, we put together, in fine Presbyterian style, a small committee to study the matter and bring recommendations to the congregation.
At the Christian Century lecture in September, about 200 people gathered for a festive evening to meet author Kathleen Norris. Her topic that evening was not exactly festive, however. She spoke personally, thoughtfully and deliberately about sloth and its spiritual expression, acedia (see her article in this issue).
The church I serve is located in the midst of one of the busiest retail merchandizing areas in the country. Our closest neighbors are Bloomingdale’s, Marshall Field and Lord & Taylor. So I have the opportunity to observe firsthand how the stores and the city prepare for Christmas.
"I've been given an opportunity to color outside the lines," says Nanette Sawyer of Grace Commons and St James Presbyterian Church in Chicago, "the permission and charge to be creative and experimental."
"Progressive Christians do a good job with issues like LGBT rights," says Dennis Sanders of First Christian Church (Disciples of Christ) in Minneapolis. "But we're less good at helping people become disciples of Jesus."
"Religious commitments are no longer taken for
granted as part of North American people's lives," says Scott Kershner of Holden Village, a Lutheran retreat center in Washington State. "So space opens up to
ask very basic and interesting questions."
Nov 30, 2011
| An interview with Carol Howard Merritt
"What would happen," asks Carol Howard Merritt of Western Presbyterian Church in Washington, D.C., "if we coupled baby boomers' prophetic focus with the pragmatism of my generation? What if the church unleashed us to plant churches?"
Jul 28, 2011
| An interview with Katherine Willis Pershey
"People need to hear the good news," says Katherine Willis Pershey of First Congregational Church in Western Springs, Illinois. "If the church doesn't take on this
mission, I'm afraid—well, that's where that sentence can end. I'm afraid."
"We have rejected much of our immediate [evangelical] past," says Josh Carney of his church, University Baptist Church in Waco, Texas. Looking to older traditions, "we found that some of our objections had already been
The family is a good model for thinking about the church, says Moravian pastor Jennifer Benson Moran. It’s biblical, everyone in a family matters and belongs, and our own images of broken family can be redeemed in the church. Not so fast, says Lutheran pastor Cheryl M. Fleckenstein. A family suggests a closed and exclusive identity. There is the temptation for the pastor to fall into the role of parent and be expected to meet everyone’s needs. When the church functions as family it gives invitation to people to live out their own family dysfunctions in the church. It raises unrealistic expectations about the church being a community of intimates. The church is better understood as a company of strangers who are engaged together on behalf of God’s world, says Fleckenstein (Word & World, Spring).