Barnabas File

“ Now you are the body of Christ, and each one of you is a part of it.”--1 Corinthians 12:27, NIV   For the past ten months, local congregations have wrestled with the question, “What does it mean to be the church--the body of Christ--when we cannot physically gather?“  It is first of all a theological question since the church often sees itself as the continuing incarnation of Jesus Christ in the world and gathering is a visible expression of that belief. Second, it is a sacramental issue based on your particular tribe’s understanding of the nature of communion, baptism, weddings, funerals, and other rituals of the church as communal events.  Third, it is an emotional issue exacerbated by isolation, stress, and loss.  Fourth, unfortunately, this has become a political issue that some have appropriated to sow division and discord.  Fifth, it is a very practical issue that affects ministry, stewardship, and institutional survival.   The one thing I hear from clergy leaders is that they

“For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” Jeremiah 29:11, NIV In a Zoom call this week, my friend Pastor Michele Fischer pointed out that this promise from God came at the beginning of the Israelites’ exile.  The greatest trails were yet to come, but they emerged from this experience with a renewed and focused faith.  Perhaps that is where we are right now.  Although there are signs of encouragement in addressing the COVID-19 pandemic, we are not through it yet and we continue to struggle not only with systemic inequality but the prospective of an increasingly toxic political climate.  How will we handle this as Christian leaders? In a recent blog , church consultant Will Mancini suggests that during these times, we concentrate on certain traits that can provide a way forward. First, security.  This is a time to reaffirm our calling as clergy and laity.  Mancini writes, “ Effective leaders

Statue of Rosa Parks in the U.S. Capitol Words have impact.     In a recent blog , pastor Carey Nieuwhof comments, “ Sticks and stones may break my bones, but words will never hurt me   is a lie.  I’ve seen people whose lives have changed direction because someone told them they didn’t have what it takes, so they stopped acting like they did.”  On the other hand, there are those who have succeeded because someone gave words of encouragement.   When one wishes to change or challenge a person or a culture, the use of words is pivotal.  Take for example, the word “patriot.” I found two definitions of the word that appear paradoxical:   One is “a person who loves, supports, and defends his or her country and its interests with devotion. ”  Another is  “ a person who regards himself or herself as a defender, especially of individual rights, against presumed interference by the federal government. ”   In recent days, it appears that some of our leaders have opted to adopt the second definiti

“He said to them,  ‘Then give back to Caesar what is Caesar’s, and to God what is God’s.’” (Luke 20:25, NIV)   Updated introduction:  Responses to the assault on our Capital Building this week have been varied and often ludicrous.  One that especially puzzles me is that of devout believers who argue that we as Christians should just see this as an expression of a sinful world and that these actions have little to do with the message of Christ.  Wrong!  If God cared enough to send a son into the world to live among us, God must have cared about the state of the world.  Jesus certainly pointed out moral and ethical failings that could be addressed by very human listeners.  As you read this blog, please consider your responsibilities as a citizen of two kingdoms.   When I did supply preaching on a regular basis, I was often called on to preach the Sunday closest to the Fourth of July holiday.  It was a popular vacation time for many pastors.  My default sermon was built on this text (foun

During the Advent season, we are introduced to many interesting characters:  Mary, Joseph, Anna, Elizabeth and Zacharias, Anna and Simeon, John the Baptist.  Most of these are in Luke’s Gospel, but Matthew’s Gospel gives us a different perspective and some new characters.   Matthew 2:1-12  introduces several kings—some wise Gentile “kings” and one paranoid king.   The individuals we call the “three kings” or Magi came from east of Palestine, probably Persia or Babylon (present day Iraq or Iran). We don’t really know how many there were; the number three comes from the three gifts they carried.  Although commonly placed at the stable and depicted in Nativity scenes, they came long after Jesus’ birth (probably two years later).   These men (and they were most likely men although they did ask for directions) were part of a unique group.  They were astrologers, men of wisdom, and advisors to the king of Babylon.   In those times, astronomy and astrology made up one not two disciplines. The