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Sacred Energy (Mass of the Universe) — Part 3

Part 3 of Sacred Energy (Mass of the Universe) contains the downloadable Powerpoint slides that illustrate the various parts of the mass, as well as some background commentary on the piece as a whole.

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Invite a Corporation to Church on October 19

The Supreme Court has declared corporations to be people, according to its Citizens United decision. And, likewise, in its Hobby Lobby decision, it decided that a company can be exempted from obeying laws that contradict his/her personal …

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Topics: Social & Environmental Ministry. 8 Points: Point 6: Peace and Justice. Ages: Adult, Teen, and Young Adult. Texts: Matthew. Resource Types: Articles and Meditations.

The Arian Controversy

One of the most serious theological conflicts in the history of Christianity occurred more than one thousand six hundred years ago. Known as the Arian controversy, many people who call them-selves Christian have most likely never heard …

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The Met’s Klinghofer: Does Art have a “Contract with Society”?

Distributive justice-compassion, or “restorative” justice, argues that the rain falls on the just and the unjust, and that while the back-story may be compelling or repelling, violence is never the solution. When society’s protective systems “codify right from wrong, separating the holy from the profane,” who will call attention to the injustice that gets embedded in those very codes whose purpose is to protect and defend the safety and security of that society?

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Topics: The Arts & Culture. 8 Points: Point 6: Peace and Justice and Point 8: Compassion and Selfless Love. Seasons & Special Events: Ordinary Time. Ages: All Ages. Texts: Galatians and Kings (1&2). Resource Types: Art and Articles.

Bringing Words to Life

As public speakers, you can reverse this history and bring life back to language. You can breathe vitality into words and send them forth to change the world. With the spoken word you can reach into the souls of other people and stir them to new visions and actions.

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Incarceration or Redemption?

Today, over 2,000,000 Americans are in jail or in prison. We’ve got 5% of the world’s population, but 25% of its prisoners. More black men are under the control of the criminal justice system in America today than were enslaved before the Civil War began. Our prison-industrial complex has become the latest of a long series of forms of systematic oppression against people of color. Lawyer and activist Michelle Alexander rightly calls it “The New Jim Crow” in her recent book.

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What are we Teaching?

I sincerely believe one of the failures of the mainline churches is not taking religious education seriously for over a century. It is true that today more churches are taking advantage of excellent educational products provided by organizations like Living the Questions, publications and lectures by the Jesus Seminar and Westar and our own PC.org website and publications. Unfortunately they are probably too little, too late. Since most of these resources tend to focus on the deconstruction of the old Christian story, they are little more than a confirmation of what aging members of our congregations have suspected for decades. This new information may be interesting for them, but their children—and now grandchildren—who have never been committed to a community do not get it.

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Teaching and Preaching in the Koinonia Family of Friends

“Preaching” is a word much maligned in our culture- and justifiably so. It has the connotation of forcibly communicating the truth to others who are sinful or at least ignorant. How many times have we heard preachers rant and rave about how they have the answer and you don’t?! On the other hand, if we use the word with a tone that is confessional rather than dogmatic, preaching can be as enlightening as teaching. Often in gatherings the word used to describe the monologue is reflection, or meditation. The person delivering the message is not a preacher, but a speaker. Often there is the opportunity at the end of the gathering for others to engage in dialogue with the speaker. It is a time when one person can basically say: This is how I see it. What do you think? It is a laying bare of personal faith as well as a word to others asking them what they believe. It is a confession of trust that can enable the hearer to find comfort and consolation in face of adversity.

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Preaching

Preaching is a unique form of expression, probably more like a spoken op ed column than anything else. You get to speak, uninterrupted, for usually ten to twenty minutes, and it is your job to bring ancient scriptures alive in all their veiled, puzzling and even sometimes obnoxious voices. In the Episcopal and many other Christian denominations, there is a lectionary or schedule of selected Bible readings in a three year cycle. Each Sunday has its suggested texts, and you are to connect these readings with your own life and that of your hearers in a way that matters. A preacher must always face the “So what?” question about her work – why do people need to hear this? And finally, a sermon is supposed to be “good news” or Gospel in Christian terms. Underneath all that, at its best, our preaching should tell the truth about the way life really is, and where we all get caught, and how and why we need saving help. The task is daunting, and I love its fierce demands.

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Preaching with Heart, Mind, and Spirit

Preaching is, first of all, an act of the heart. In the biblical tradition, the heart is center of experience and decision-making. It embraces the whole person: body, mind, and spirit. It is embodied and incarnational as well as intellectual. Good preaching moves the preacher and congregation alike. The pastor dances with the text through his or her bodily movements as well as lively ideas. The goal of the sermon is not to provide a final destination, but as philosopher Alfred North Whitehead says, to invite congregants to be part of an “adventure of the spirit.”

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Theology From Exile Volume III: The Year of Mark

The political, social, spiritual, and economic history of most of the Western world has been defined by the belief articulated in the literal application of John’s gospel to personal and social piety. If Christianity is to survive with any relevance to postmodern, twenty-first century realities, the theology of condemnation and substitutionary atonement associated with the fourth gospel has to be scrapped. Not only is the future of Christianity at stake. This theology threatens the further evolution of human consciousness, and life as humanity has known it thus far on Planet Earth.

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