Archives for March 2013

Count the “Alleluias!”

Count the “Alleluias!”

Since the beginning of the Lenten Season we have been on a “alleluia fast” by not singing or saying any alleluias in public worship. The fast will be broken big time on Easter/Resurrection morning. I dare the children of Grace and Peace to count all the times we sing or say alleluia. I will give a reward to any child who demonstrates that he or she tries to count them. Celebrate Jesus’ being raised up from death! Alleluia! Amen.

Good Friday Service

Good Friday Service at Grace & Peace will be at 7:00 PM on the 29th. Friday marks the death of Jesus Christ. It’s called ‘good’ because of what Jesus’ death means for the redemption of the world. Worship will focus on three aims: (1) to narrate and remember the events of Jesus’ death, (2) to open up the meaning of these events for our understanding of God and the redemption accomplished by the cross, and (3) to invite worshipers to renewed prayer and dedication.

Please enter humbly, worship deeply, and leave quietly with your heart centered on the suffering of Christ for you and your salvation. You will observe a diminishing of light through the service in the pattern of tenebrae worship. Tenebrae means shadows, and so our worship will include an experience of some of the shadows that Christ endured.

Behold the Lamb of God that takes away the sins of the world

Grow UP!!!!

When Are We Going to Grow Up? The Juvenilization of American Christianity

We’re all adolescents now.
Thomas E. Bergler
[ posted 6/8/2012 12:33PM ]
When Are We Going to Grow Up? The Juvenilization of American Christianity

ILLUSTRATION BY PAUL KISSELEV

The house lights go down. Spinning, multicolored lights sweep the auditorium. A rock band launches into a rousing opening song. “Ignore everyone else, this time is just about you and Jesus,” proclaims the lead singer. The music changes to a slow dance tune, and the people sing about falling in love with Jesus. A guitarist sporting skinny jeans and a soul patch closes the worship set with a prayer, beginning, “Hey God …” The spotlight then falls on the speaker, who tells entertaining stories, cracks a few jokes, and assures everyone that “God is not mad at you. He loves you unconditionally.”

After worship, some members of the church sign up for the next mission trip, while others decide to join a small group where they can receive support on their faith journey. If you ask the people here why they go to church or what they value about their faith, they’ll say something like, “Having faith helps me deal with my problems.”

Fifty or sixty years ago, these now-commonplace elements of American church life were regularly found in youth groups but rarely in worship services and adult activities. What happened? Beginning in the 1930s and ’40s, Christian teenagers and youth leaders staged a quiet revolution in American church life that led to what can properly be called the juvenilization of American Christianity. Juvenilization is the process by which the religious beliefs, practices, and developmental characteristics of adolescents become accepted as appropriate for adults. It began with the praiseworthy goal of adapting the faith to appeal to the young, which in fact revitalized American Christianity. But it has sometimes ended with both youth and adults embracing immature versions of the faith. In any case, white evangelicals led the way.

Saving the World

Juvenilization happened when no one was looking. In the first stage, Christian youth leaders created youth-friendly versions of the faith in a desperate attempt to save the world. Some hoped to reform their churches by influencing the next generation. Others expected any questionable innovations to stay comfortably quarantined in youth rallies and church basements. Both groups were less concerned about long-term consequences than about immediate appeals to youth.

In the second stage, a new American adulthood emerged that looked a lot like the old adolescence. Fewer and fewer people outgrew the adolescent Christian spiritualities they had learned in youth groups; instead, churches began to cater to them.

Between 1930 and 1950, Americans got blasted by the Great Depression, World War II, and the cold war. Youth pastors, politicians, and parents all wondered if America and its “way of life” would survive. In the public mind, young people held the key to national survival. After all, millions of young people were unemployed, and Hitler and Stalin were riding to power on the backs of easily manipulated youth. Torrey Johnson, the first president of Youth for Christ (YFC), spoke for many when he said, “If we have another lost generation … America is sunk.” In a world of impending doom, who could argue against doing whatever it took to Christianize and mobilize the young saviors of the world?

The 1940s also saw the birth of the “teenager.” Unlike the more diverse youth of previous eras, teenagers all went to high school and participated in a national youth culture increasingly dominated by the same music, movies, products, and cultural beliefs. Although it may seem that the teenagers of the 21st century bear little resemblance to those of the 1950s, crucial similarities remain in the structure of adolescent life and its relationship to the church. And one of the most important traits is the aversion to growing up.


FROM ISSUE:

June 2012, Vol. 56, No. 6, Pg 18, “When Are We Going to Grow Up?”

Marks of a True Church: Pure Administration of the Sacraments

from Daniel Hyde Jan 30,

The second of the three marks of a true church is the pure administration of the sacraments.

The two sacraments that Christ Himself instituted are baptism (Matt. 28:18–20) and the Lord’s Supper (Matt. 26:26–29). Because of our continuing struggle with sin, the visible Word of the sacraments supplements the audible Word of the gospel preached, for God “hath joined [the sacraments] to the word of the gospel, the better to present to our senses, both that which he signifies to us by his Word, and that which he works inwardly in our hearts” (Belgic Confession, Art. 33). As the preaching of the gospel creates faith, the sacraments confirm that faith within us (Heidelberg Catechism, Q&A 65), just as circumcision did for Abraham, being “a seal (confirmation) of the righteousness that he had by faith” (Rom. 4:11).

To purely administer the sacraments, a church must do so “as instituted by Christ” (Belgic Confession, Art. 29). This means, first, that it recognizes that there are only the two sacraments—baptism and the Lord’s Supper—and that it therefore rejects the five other sacraments of the Roman Catholic Church as false sacraments (Heidelberg Catechism, Q&A 68). Second, this means that it administers the sacraments without the unbiblical ceremonies and elements that have been added to them over the course of history, such as we find in the Roman Catholic Church.

Baptism is to be administered simply with water, in the name of the triune God, and by an ordained minister (Matt. 28:18–20). Whether one is baptized in a church building or at the beach; whether the baptism is done from a font or in a pool; whether it is performed by sprinkling, pouring, or immersion; and whether the minister sprinkles, pours, or immerses once or three times is all indifferent. The Lord’s Supper is purely administered when bread (whether leavened or unleavened) and wine are given to those who profess faith and are members of Christ’s church, whether kneeling, sitting, or standing. This is to be done with the recitation of the words of institution (as the example of Paul testifies in 1 Cor. 11:23–26), the breaking of the bread (“… he took bread… he broke it… “), and prayer over the bread and wine (“… when he had given thanks… ”).

In the future we will conclude by considering the third mark of a true church, the exercise of church discipline.