A Small Bit of Humor From the Job Search

I was looking for jobs today and I came across something that made me laugh a little bit. I saw a posting for a "Spanish speaking pastor" and the mildly humorous part was that it was for a pentecostal church in California. My first thought was "huh? Don't Pentecostals believe in speaking in tongues anymore?"

I'm not intending to belittle Pentecostals or the gift of speaking in tongues. All I'm saying is that this job posting made me chuckle a little bit.

Ok, maybe it's only funny if you're a theology nerd like me... but I laughed. =)

Eccumenical Awesomeness!!!

His Eminence Bartholomew, ecumenical patriarch of Constantinople, delivered the linked address to the synod of Catholic bishops at the Sistine Chapel on October 18, 2008. I love how the Catholics and Orthodox continue to dialogue about unification. Remember that they have been separated from each other since 1054 AD. (Some scholars debate the dating of this schism but we'll allow it to stand since it is fairly accepted.) This is very significant since it is, as Bishop Bartholomew states, "the first time in history that an Ecumenical Patriarch is offered the opportunity to address a Synod of the Bishops of the Roman Catholic Church, and thus be part of the life of this sister Church at such a high level."

It warms my heart that these two churches continue to seek unification after so many years and so many divergent issues. Let us continue to pray that one day all of the Christians may be unified under one banner.

Read the address here.

Thanks for Greg Sigountos who passed it along to me.


Some of my favorite quotes from the address:

We regard this as a manifestation of the work of the Holy Spirit leading our Churches to a closer and deeper relationship with each other, an important step towards the restoration of our full communion.

Mission and evangelization remain a permanent duty of the Church at all times and places; indeed they form part of the Church’s nature, since she is called “Apostolic” both in the sense of her faithfulness to the original teaching of the Apostles and in that of proclaiming the Word of God in every cultural context every time. The Church needs, therefore, to rediscover the Word of God in every generation and make it head with a renewed vigour and persuation also in our contemporary world, which deep in its heart thirsts for God’s message of peace, hope and charity.

This duty of evangelization would have been, of course, greatly enhanced and strengthened, if all Christians were in a position to perform it with one voice and as a fully united Church. In his prayer to the Father little before His passion our Lord has made it clear that the unity of the Church is unbreakably related with her mission “so that the world may believe” (John 17, 21)

For “hearing, beholding and handling the Word of life” (1 Jn 1.1) are not first and foremost our entitlement or birthright as human beings; they are our privilege and gift as children of the living God. The Christian Church is, above all, a scriptural Church. Although methods of interpretation may have varied from Church Father to Church Father, from “school” to “school,” and from East to West, nevertheless, Scripture was always received as a living reality and not a dead book.

In the context of a living faith, then, Scripture is the living testimony of a lived history about the relationship of a living God with a living people. The Word, “who spoke through the prophets” (Nicene-Constantinopolitan Creed), spoke in order to be heard and take effect. It is primarily an oral and direct communication intended for human beneficiaries. The scriptural text is, therefore, derivative and secondary; the scriptural text always serves the spoken word. It is not conveyed mechanically, but communicated from generation to generation as a living word.

The entire world is a prologue to the Gospel of John. And when the Church fails to recognize the broader, cosmic dimensions of God’s Word, narrowing its concerns to purely spiritual matters, then it neglects its mission to implore God for the transformation – always and everywhere, “in all places of His dominion” – of the whole polluted cosmos.

Within the life of the Church, the unfathomable self-emptying (kénosis) and generous sharing (koinonía) of the divine Logos is reflected in the lives of the saints as the tangible experience and human expression of God’s Word in our community.

And within the communion of saints, each of us is called to “become like fire” (Sayings of the Desert Fathers), to touch the world with the mystical force of God’s Word, so that – as the extended Body of Christ – the world, too, might say: “Someone touched me!” (cf. Mt 9.20) Evil is only eradicated by holiness, not by harshness. And holiness introduces into society a seed that heals and transforms. Imbued with the life of the sacraments and the purity of prayer, we are able to enter the innermost mystery of God’s Word.

When the world does not share the joy of Christ’s Resurrection, this is an indictment of our own integrity and commitment to the living Word of God.

As we struggle – in ourselves and in our world – to recognize the power of the Cross, we begin to appreciate how every act of justice, every spark of beauty, every word of truth can gradually wear away the crust of evil. However, beyond our own frail efforts, we have the assurance of the Spirit, who “helps us in our weakness” (Rom. 8.26) and stands beside us as advocate and “comforter” (Jn 14-6), penetrating all things and “transforming us – as St. Symeon the New Theologian says – into everything that the Word of God says about the heavenly kingdom: pearl, grain of mustard seed, leaven, water, fire, bread, life and mystical wedding chamber.” Such is the power and grace of the Holy Spirit...

Glory to God! Amen.

More thoughts on the Celebration of All Saints Day

As I continued to think about my previous post on All Saints Day and why I think Protestants need to celebrate it, I started thinking through possible resistance to this idea that I assume many low-church/fundamentalist Protestants would have. What I'm speaking about is not those who are merely ignorant of the Christian practice of All Saints Day, but those who would oppose it as irreligious, unchristian, Catholic, or for various other reasons.

One thought in particular that I had in regard to this and the current political fervor surrounding almost everyone right now was that many of these same Protestants who object to celebrating All Saints Day are some of the very same Christians who will be the first to remember the fallen who gave their lives for this country on Memorial Day and Independence Day.

On Memorial Day and Independence Day many Americans will proudly remember the long heritage of this Country. They will tell stories of the fallen who have show themselves to be heroic in face of the enemy. These same fallen men and women will be celebrated because it is on their dream and dedication that America now stands. In essence these two American holidays (holy days) are nothing more than despiritualized political versions of All Saints Day for our nation-state.

So to those Christians who strongly object to celebrating All Saints Day and yet proudly celebrate Memorial Day and Independence day I ask you where your citizenship lies. Are we Christians and then Americans or are we Americans and then Christians? How dare we celebrate the heritage of this nation and celebrate the lives and deaths of the fallen for this country and yet neglect heritage of the Church and those who have been killed for Christ by the governments of this world. How dare we seek to follow the example of those who fell for this country and yet allow the example of the Martyrs to be void from our churches? In my opinion it is indefensible for us to claim citizenship in heaven and yet act as though we are Americans first and Christians second.

Before I get labeled Anti-American let me say that I'm not arguing that we shouldn't celebrate Memorial Day and Independence Day as Christians, but I am arguing that those who call themselves Christians and chose to celebrate these holidays while refusing to celebrate All Saints Day show by their actions that they consider themselves citizens of the world first and citizens of heaven second.

To those who proclaim Christ while refusing to remember his Church, his martyrs, and the saints before us and yet celebrate this nation's heritage I challenge you to start celebrating the heritage of your true home (the people of God) or cease celebrating the rising of this nation. There is no other Christian option.

Nations and political causes rise and fall but those who lived and died for Christ will reign with him in glory forever.

Let us take joy in the fact that we are Americans, but let us never forget that we are Christians first and everything is secondary to that. So celebrate and remember those fallen for our country if you feel so compelled, but as a Christian remember St. Stephen the first martyr, remember Sts. Peter and Paul who were killed by the Romans . Think also of those Christians who were imprisoned in the Gulag during the Soviet regime in Russia or those who die as I type in China at the hand of the Communists or the Philippines at the hand of militant Muslims. Follow Christ as Polycarp and Ignatius of Antioch followed him even to their deaths and allow Maximus the Confessor who had his tongue cut out and his right hand cut off for confessing the truth of Christ to be your role model. Remember them and the cloud of witnesses that surround them for it is their blood that is the seed of the Church by the power of the good and live-giving Holy Spirit!

Why Protestants Should Celebrate All Saints Day

This may be a day or two late, but I figured it was probably still something worth posting. Many protestant churches have their harvest parties, chili cook-offs, and other fun gatherings this time of year and yet ignore the explicitly Christian feast of All Saints Day. The reason for ignoring this holiday probably has many reasons including the extremes of mere ignorance and anti-Catholic bias. It is my contention that even within a Protestant theological structure All Saints can and should serve as a life-giving feast of the Church that edifies believes and draws them closer to God.

Here are a few reason why I think Protestants should celebrate All Saints Day.

- The great cloud of witnesses listed in Hebrews does not end with the closing of the Canon. There have been holy men and women through the centuries that are examples of how one can and should live in faith, holiness, and love for God. In fact All Saints Day is a celebration of the Saints of Scripture as well as those that have lived after.

- The Faith is passed from one generation of faithful Christians to another generation of faithful Christians. While we Protestants may think that we are a "bible only" people, we are not. Without the faithful witness of the Church preserving the teaching and the scriptures we would be lost.

- God has chosen to reveal himself and to pass down the Faith through these faithful witnesses and it is surely good that we remember them and thank him for the faithful that have lived before us.

- Many Protestant congregations and individuals act like the Christian calendar consists of Christmas and Easter while a few others would include Advent and Lent. The Christian calendar provides a life-giving standard of living for the whole year and Protestantism needs to grab a hold of this. We desperately need to orient our lives to God and we need to approach this holistically. In order to orient ourselves in both body and soul we need to take upon ourselves the practice of fasting and feasting with the Church. We need to allow the church to dictate our calendars, meals, and practices. Recapturing All Saints Day is just a part of this larger issue.

- Just as Paul exhorts his readers to imitate him as he imitates Christ (1 Corinthians 11:1) so we too should be imitators of the holy saints that have gone before us, for in their martyrdom and testimony they have shown us how to imitate Christ.

- It's part of the tradition of the Church. Yes, I know this statement strikes at the very heart of Protestantism, but it is nevertheless true. The faithful of the church saw it fitting to include the remembrance of the saints through a feast for our spiritual edification. We cannot be so arrogant to ignore this exhortation. I realize that this sounds odd coming from a Protestant but as Christians we cannot believe whatever we want. We must remember that Christ said the gates of hell would not overcome the Church and as such we must believe what the Church hands to us. We are separated by ages and Holy Spirit has chosen to use the Church as his method for handing the faith from generation to generation.



Those are just a few reasons why we as Protestants must celebrate All Saints Day. We need to remember the Saints, Martyrs, and Ascetics that have gone before us. We should celebrate the feast of All Saints and thank the Father for faithfully handing down the gospel of his Son through these faithful men and women by the power of the Spirit. We should allow their holy lives to inspire us and as we celebrate this feast we should beg the Father to help us live in such a way that all of our life we will inspire future generations into holiness.

Soup, Stews, and Chili - an Ontological Discussion

I went to a Wesleyan church this Sunday in order to hear a friend preach and I ended up staying for their annual Chili Cook-off. On the way back from church I mentioned to Kristy that I'm not a huge chili fan, but that I love the recipe I have for "White Chili" (courtesy of Jennifer Lucrezio). This began a discussion as to what makes a chili different from a stew and what separates a stew from a soup.

We never really resolved the discussion (hence my reason for posting this) but here are a few thoughts/questions we had.

- Could there have once been a distinction implied in the language but as with most things in language (correct me if I'm wrong Diercks) it has become blurred over time.

- Does a chili necessarily have to be "red" or tomato based? If so then what is "White Chili?"

- Does a stew have to be thicker than a soup and runnier than chili?

- I think stew has bigger hunks of things than soup, but then there is the obvious contradiction of Potato soup.

So with these thoughts in mind here are some dictionary definitions from the Oxford American Dictionary on my computer:

Soup:
- a liquid dish, typically made by boiling meat, fish, or vegetables, etc., in stock or water

Stew:
- a dish of meat and vegetables cooked slowly in liquid in a closed dish or pan

Chili:
- a small hot-tasting pod of a variety of capsicum, used chopped (and often dried) in sauces, relishes, and spice powders. There are various forms with pods of differing size, color, and strength of flavor, such as cascabels and jalapeños.

I know the Chili definition doesn't really fit the discussion, but it's the only definition it would give me.


So the question: What is exactly entailed for something to be called chili, soup, or stew? And what, if any is the ontological difference that separates the three?

Thoughts are much appreciated.