Monday, March 18, 2024

Unitarian Universalism: A Homecoming, Not a Conversion

The term "Unitarian Universalist" might strike some as peculiar, conjuring images of a bygone era when theological debates raged over concepts that today hold little relevance for most. Yet, despite its historical origins from the merger of two denominations in the mid-20th century, Unitarian Universalism stands as a welcoming faith tradition, offering a sense of belonging rather than a call to conversion.

At its core, Unitarian Universalism is about inclusion. We pride ourselves on being a community that welcomes all who embrace diversity and inclusivity, regardless of their belief system. Whether you're a theist, atheist, or agnostic, there's a place for you among us. Ours is a faith of shared values, not shared creeds, emphasizing the importance of living well in the present and striving for a more just and caring world.

Unlike many religious traditions, Unitarian Universalism is non-creedal. We don't dwell on the more esoteric aspects of religion, though there are special interest groups for those inclined to explore such topics. Instead, our focus is on practical living and making a tangible difference in the world around us.

Of course, like any community, we're not without our flaws and occasional conflicts. But these are viewed as part of the human experience, and we strive to welcome all with open arms, regardless of their beliefs, who they love, or where they are in life's journey. The only caveat is that bigotry has no place in our midst; we welcome all who welcome all.

Becoming a member of a Unitarian Universalist congregation is a straightforward process. Some congregations may offer a membership class, while others may forego such formalities. Ultimately, membership involves signing a book and making a financial pledge, which can be as modest as one's circumstances allow.

If you're seeking a metaphor to understand our faith, consider "Unitarian" as a symbol of our common origin, and "Universalism" as a representation of our shared destiny. Whatever those may be, they are threads that bind us together in our journey.

Unitarian Universalism is more than a faith; it's a homecoming. It's a place where you can be yourself, share in common values, and contribute to a vision of a better world. So, if you're searching for a spiritual home that celebrates diversity and fosters community, consider coming home to Unitarian Universalism.

Sunday, March 17, 2024

Jesus for Unitarian Universalists: Embracing Diversity and Freedom of Belief

Unitarian Universalism (UU) is a faith tradition that celebrates diversity and freedom of belief. Unlike many religious denominations, UU churches are noncreedal, meaning that they do not adhere to a set list of beliefs or doctrines. This openness allows for a wide range of perspectives and beliefs among their members, from humanists and atheists to agnostics and even UU Christians.

The terms "Unitarian" and "Universalist" have evolved over time. Historically, these terms were associated with specific theological beliefs, such as the rejection of the Trinity (Unitarianism) and the belief in universal salvation (Universalism). Today, however, Unitarian Universalism has moved beyond these narrow definitions to embrace a broader and more inclusive approach to spirituality and community.

In UU congregations, the focus is often on shared progressive values and social concerns, such as immigration, LGBTQ+ rights, and environmental justice. There is a strong emphasis on living out one's beliefs through actions and advocacy, rather than adhering to specific dogmas or doctrines.

When it comes to the figure of Jesus, Unitarian Universalists have the freedom to approach him in various ways. Some may view Jesus through a traditional Christian lens, seeing him as a savior or the Son of God, while others may regard him as a great teacher of compassion and justice. Some UUs may even see Jesus as an ascended master or a symbolic figure representing universal love and forgiveness.

One challenge that UU Christians sometimes face is the tendency within UU communities to emphasize the equality of all great spiritual teachers. While this is a well-intentioned effort to honor diversity, it can sometimes make it difficult for UU Christians to express their unique connection to Jesus. It's important for UU congregations to provide space for all members to explore and express their beliefs, including those who find deep meaning in the teachings and example of Jesus.

Being a Christian in a UU context offers the opportunity to maintain a living faith that is open to new information and different perspectives. It allows individuals to explore their spirituality without being confined to a rigid set of beliefs, and to find common ground with others who may have different viewpoints.

In conclusion, Unitarian Universalism offers a unique and inclusive approach to spirituality, where members are encouraged to explore their beliefs and values freely. For UU Christians, this means the opportunity to engage with the teachings of Jesus in a way that is meaningful and authentic to them, while also being part of a diverse and accepting community.

Saturday, March 16, 2024

Comparative History of Church of God and Christian Churches/Churches of Christ

The Church of God (Anderson, Indiana) and the independent Christian Churches/Churches of Christ have a shared history, but they also have some distinct differences. Both of these Christian denominations emerged in the United States in the 19th century, and both represent attempts to get back to the Bible and have an emphasis on unity. 

The Church of God (Anderson, Indiana) was founded in 1880 in Anderson, Indiana by a group of Christian leaders who were dissatisfied with the theological and organizational practices of their current denominations. They sought to create a new church that would focus on the essential elements of the Christian faith and would allow for a greater level of individual autonomy and local control. The Church of God (Anderson, Indiana) has always maintained a strong emphasis on evangelism and missions, and its members are known for their commitment to holiness and personal piety.

The independent Christian Churches/Churches of Christ emerged in the 19th century as a result of a movement to restore the practices and beliefs of the early church. This movement was led by leaders such as Alexander Campbell and Barton W. Stone, who sought to unite all Christians by rejecting denominationalism and returning to a simple, New Testament-based faith. The independent Christian Churches/Churches of Christ emphasize the importance of personal salvation through faith in Jesus Christ and the authority of the Bible as the sole source of religious authority.

While both the Church of God (Anderson, Indiana) and the independent Christian Churches/Churches of Christ share a commitment to restoring the practices and beliefs of the early church, there are some significant differences between these two denominations. One major difference is that the Church of God (Anderson, Indiana) has a more centralized organizational structure, with a hierarchy of leaders who are responsible for overseeing the work of individual churches. In contrast, the independent Christian Churches/Churches of Christ tend to be more decentralized, with individual congregations having a greater level of autonomy and control.

Another difference between these two denominations is their approach to baptism. The Church of God (Anderson, Indiana) practices baptism by immersion, and does not believe that baptism is necessary for salvation. The independent Christian Churches/Churches of Christ also practice baptism by immersion, but they do believe that baptism is necessary for salvation. Note that some independent churches are moving away from a strong stance on that matter, and others have abandoned it completely for a "faith only" view.

Finally, there are some theological differences between these two denominations. The Church of God (Anderson, Indiana) emphasizes the importance of the Holy Spirit in the life of the believer, and believes in the importance of holiness as a gift of God. The independent Christian Churches/Churches of Christ tend to be more cautious about the works of the Holy Spirit, and place a greater emphasis on the importance of sound doctrine and preaching.

Overall, both the Church of God (Anderson, Indiana) and the independent Christian Churches/Churches of Christ have played important roles in the history of Christianity in the United States, and both continue to have a significant impact on the religious landscape today. While they share some common roots and beliefs, they also have some distinct differences in their theology, organization, and approach to Christian practice.

Friday, March 15, 2024

Returning to Seminary

 In July 2021, life seemed to be on an upward trajectory. The pandemic was receding, my daughter celebrated her wedding, and the weather was pleasant. However, an unexpected disaster struck when my apartment building burned down due to an accident in the unit below mine. The fire resulted in the loss of nearly everything I owned, including my cherished library.

During this challenging time, the ACU Graduate School of Theology extended kindness and support, allowing me extra time to complete my summer term coursework, which I successfully did. Despite this, the trauma from the fire lingered, affecting my ability to fully engage with my studies. I realized I needed to pause and give myself time to heal and process the experience.

In pursuit of a new direction, I enrolled in a Master of Science program focused on Innovation and Strategic Management. This program aligns with my career as a program manager in technology and my aspirations to contribute to the nonprofit sector. I aim to complete this degree by December 2024 and then resume my Master of Divinity studies at Abilene Christian University in January 2025 with the goal of finishing my program.

Amid these personal challenges, I found solace and purpose in my nonprofit work. Uberlandia Development Initiatives (UDI), which I co-founded during the pandemic, has successfully funded three vital projects for the Estacao Vida Community Center in Uberlandia, Brazil. Witnessing the positive impact of our efforts on the children and families of the Shopping Park neighborhood has been incredibly rewarding and motivating.

As an aspirant for ministry in the Unitarian Universalist Association, I've continued to serve my congregation in various capacities, including a three-year term on the board of trustees and currently as a youth advisor. The path to UU ministry requires obtaining a Master of Divinity from an ATS-accredited seminary, but for me, it's about more than just fulfilling a requirement. I seek the knowledge, pastoral skills, and inspiration that seminary education can provide, as I continue to navigate life's challenges and embrace opportunities for growth and service.


Thursday, March 14, 2024

Empowering the Dispossessed: The Unique Appeal of Pentecostalism

"
"But while many other denominations had a habit of talking down to the dispossessed, from the beginning the Pentecostal faith uniquely empowered women, migrants, African-Americans and the poor. This approach is as important to the movement now as it was then, and goes a long way to explaining its mass appeal: in this life, as much as the next, people want to be lifted up." (Beyond Belief: How Pentecostal Christianity Is Taking Over the World by Elle Hardy)

In the early 2000s, when I was a missionary in Brazil, I read in a national magazine of that country a report about Pentecostalism. The article was critical of the faith tradition, though the reporter found a few good things to say. Among them was the comment that while many of the people attending Pentecostal churches were the working poor, with jobs in cleaning and masonry, on Sundays they would put on fine looking suits and dresses, Bible tucked under their arms as they headed to worship. It was, in a way, empowering and brought some dignity to their lives, in the writer's estimation.
Pentecostalism is a rapidly growing Christian movement that has undergone three waves of development since its inception in the early 20th century.

The first wave of Pentecostalism emerged in the early 1900s in the United States and was characterized by a strong emphasis on personal salvation, holiness, and the gifts of the Spirit. The Azusa Street Revival, which occurred in Los Angeles, California in 1906, is considered the birthplace of the modern Pentecostal movement. This movement was led by African American preacher William Seymour, who attracted a diverse group of followers, including many women and people from different racial and socioeconomic backgrounds. The movement spread quickly throughout the United States and later to other parts of the world, including South America, Africa, and Asia.

The second wave of Pentecostalism emerged in the 1960s and 1970s and is sometimes referred to as the charismatic movement. This wave was characterized by a focus on the gifts of the Spirit, such as speaking in tongues, but also included an emphasis on social justice and the use of technology for evangelism. This wave of Pentecostalism was largely influenced by the Jesus People movement, which emphasized personal experience and cultural relevance. Many charismatic churches formed during this period, and the movement spread beyond the United States to Latin America and Africa.

The third wave of Pentecostalism emerged in the 1980s and 1990s and is sometimes referred to as the neo-charismatic movement. This wave was characterized by a move away from traditional Pentecostal practices, such as speaking in tongues, and a greater emphasis on prophecy, healing, and spiritual warfare. This wave of Pentecostalism was also influenced by the Vineyard movement, which emphasized the power of the Holy Spirit to transform individuals and communities. The third wave of Pentecostalism was marked by the emergence of mega-churches and televangelism, which helped to spread the movement globally.

The Pentecostal movement has grown significantly in recent years, particularly in the global South. This growth is due in part to the empowering approach that Pentecostalism takes towards women, migrants, African-Americans, and the poor. Unlike many other religious movements that have been accused of talking down to the dispossessed, Pentecostalism has always taken a different approach, emphasizing inclusivity and empowerment. The Pentecostal approach recognizes the struggles and challenges that people face in their everyday lives and seeks to address them in a practical way.

Overall, the Pentecostal movement's unique empowering approach and emphasis on practical support has made it a popular and influential religious movement. Its growth and development through the three waves of Pentecostalism demonstrate its ability to adapt and respond to changing cultural contexts while remaining faithful to its core beliefs.

Wednesday, March 13, 2024

Further Reflections on the Loss of the Kirtland Temple: A Historic Change in Ownership


The recent sale of the Kirtland Temple to The Church of Jesus Christ of Latter-day Saints (LDS Church) has stirred a mixture of emotions within me. As someone who feels a special fondness for the Community of Christ, the denomination that has owned and maintained this historic building for decades, I can't help but feel a sense of loss.

The Kirtland Temple holds immense historical and spiritual significance. It's not just a building; it's a symbol of faith, sacrifice, and community. For years, the Community of Christ has generously shared this sacred space with other Latter-day Saint denominations and visitors from around the world. Their approach was always irenic, focusing on the rich history of the temple rather than using it as a tool for proselytization.

However, with the LDS Church now in possession of the temple, I fear that the approach to sharing this space may change. The LDS Church's history of using their properties for evangelistic purposes raises concerns that the Kirtland Temple's inclusive and historical focus may shift towards promoting specific religious beliefs and practices.

While I understand the practical reasons behind the sale, particularly the financial burdens of maintaining an old building, the loss is profound for the Community of Christ and those who have benefited from their stewardship. The temple's open doors to various groups, including Restoration Branch churches, exemplified a spirit of ecumenical kindness that I hope will not be lost under the new ownership.

As the Community of Christ navigates this transition, I also worry about the future use of the substantial funds received from the sale. With over $190 million at their disposal, the choices they make in investing this money will be crucial for their mission and growth. My hope is that these funds will be used wisely, not just as a temporary lifeline, but as a means to further their spiritual and community goals.

In the end, the sale of the Kirtland Temple is a reminder of the ever-changing landscape of religious communities. While change is inevitable, preserving the spirit and intentions of sacred spaces is essential for maintaining their historical and spiritual significance.

Tuesday, March 12, 2024

From Rosaries to Relationships: The Spectrum of Pastoral Care

In the realm of pastoral care, it's evident that some religious traditions have more resources to draw on than others. The Roman Catholic Church, for example, offers a variety of tangible aids such as rosaries, prayer cards, and communion, along with blessed medals and other items. These tools not only serve as means of spiritual support but also as physical reminders of faith and community.

Protestantism, too, has its own practices, such as offering communion to the homebound and hospitalized. However, it's disheartening to see that these opportunities for connection and care are often overlooked. During my time delivering medications for a pharmacy in college, I encountered numerous elderly individuals who, once active members of their churches, had become forgotten by their congregations due to illness or immobility. One particularly striking example was a woman who, alongside her husband, had been a founding member of her church. After her husband became homebound, she was unable to attend services, and the church leaders seemingly forgot about her, allowing her to slip through the cracks.

In contrast, my mother's experience as a communion minister for the Catholic Church highlighted a more proactive approach to pastoral care. She regularly visited shut-ins, providing not only the sacrament of communion but also a much-needed opportunity for them to interact with someone about their faith.

The role of pastoral care extends beyond the provision of religious rituals; it involves regularizing life's significant moments and offering support during times of need. The fictional character of the Archbishop in "Death Comes for the Archbishop" embodies this aspect, as he travels to remote ranches to offer weddings and baptisms, integrating himself into the lives of the people he serves.

This leads me to reflect on the challenges and rewards of ministering to those in hospice, nursing homes, or hospitals. These individuals often have little to offer in return, making the relationship purely about the care and connection provided, rather than any reciprocal exchange.

Looking to the future, I see myself potentially entering chaplaincy work. The pastoral aspect of community development also resonates with me, as it aligns with my desire to integrate care and support into the fabric of community life.
 

Monday, March 11, 2024

On Canon


The Jewish Study Bible offers, in its commentary notes, a perspective I find useful in understanding scriptural canon:

In various ways, canonical status for a book or group of books has to do with the community's views of their centrality, authority, sacredness, and inspiration. Over time these characteristics have become connected, inseparably so in some traditions; yet they are not identical, and though they overlap, they must still be viewed distinctly. (Berlin et al., 2004)

If I were a theistically-minded Christian and compelled to choose, I'd borrow the perspective held by Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter-day Saints.

"However, Community of Christ has insisted since the time of Joseph Smith III that what the authors of scripture wrote is not revelation itself. They wrote works of literature that are pointers to revelation. Former member of the Community of Christ First Presidency F. Henry Edwards wrote, “Revelation cannot be fully expressed in words. Words are but tools, and must be quickened by the illumination of the Spirit which shines in the hearts and minds of the readers….Revelation, then, is one thing, and the record of revelation is another.” Former apostle Arthur A. Oakman made the following observation in an important 1966 article: 

The prophets saw the movement of God in history. It was there before they saw it. Had they never apprehended it, it would still have been there. But it became revelation to them when they appreciated this divine movement. What we have in the Old and New Testaments is not, therefore, revelation. It is a record made by the preceptor. …There are, then, strictly speaking, no revealed truths. There are “truths of revelation”—statements of principles, that is, which stem from the actual revelatory experiences.

In its theology, ethics, and pastoral practice, Community of Christ believes it is essential to make this kind of distinction between revelation and human beings’ varied literary accounts of revelation. Without this distinction, communities are always tempted to worship not the Living God, but their texts, traditions, and interpretations, which can bring and has brought great harm into people’s lives." 
(Chvala-Smith, 2020) 

The following is from a fellow student in a seminary class discussion online.  

"The idea of Scripture as a source for theology is interesting because Scripture in itself is a witness of the church interpreting its own experiences about God. Scripture did not drop down from heaven, but it is a collection of people engaging with God in their everyday life experiences. This ties back to my post from last week that theology is not just an exercise for the academics, but for the people who cannot even read and write. In Christian theology, therefore, Scripture tells us of how people experience God, who they think he is, and what he does. Because Scripture is located in a specific time in history, and because God continues to engage with people throughout history, this makes Scripture a guide in thinking and talking about God, not a closed concept that says all people everywhere have to experience God in this way. As the topic for the week says, Scripture is a source of theology: We draw from other people's examples of talking and thinking about God, and see how that relates with our own present experiences." (Vuyo Adams, 2021)

Even in the late 19th century in an otherwise conservative religious tradition, a literal view of biblical inspiration wasn't standard. The following comes from a book written by someone with the Church of God (Anderson, Indiana). 

"The different writers of the books of the Bible were inspired of God. It is not the words of the Bible that were inspired, it is not the thoughts of the Bible that were inspired; it is the men who wrote the Bible that were inspired. Inspiration acts not on the man's words, not on the man's thoughts, but on the man himself; so that he, by his own spontaneity, under the impulse of the Holy Ghost, conceives certain thoughts and gives utterance to them in certain words, both the words and the thoughts receiving the peculiar impress of the mind which conceived and uttered them."  (Henry C. Wickersham, 1894) 

In conclusion, the exploration of scriptural canon and the nature of revelation highlights the complexity and depth of our engagement with sacred texts. The perspectives offered by the Jewish Study Bible, Community of Christ, and other theological viewpoints remind us that scripture is not merely a static collection of words, but a dynamic and living witness to the perception of divine movement in human history. As we grapple with the meanings and implications of these texts, we are invited to approach them with humility, openness, and a recognition of their profound significance in shaping our understanding of that which is highest and best. Whether we view them as literal revelations or as records of inspired human experiences, the scriptures continue to offer guidance, wisdom, and inspiration to those who seek to discern their truths.


References:

Adams, V. (2021, May 12). Re: The Role of Tradition [Discussion post]. ACU Graduate School of Theology Canvas System. https://acuonline.instructure.com

Berlin, A., Brettler, M. Z., & Fishbane, M. (2004). The Jewish study Bible: Jewish Publication Society    Tanakh translation. Oxford University Press.

Chvala-Smith, A. J. (2020). Exploring Community of Christ Basic Beliefs: A Commentary. Herald Publishing House.

Wickersham, H. C. (1894). Holiness Bible Subjects. Gospel Trumpet Publishing Company. 

Sunday, March 10, 2024

From Wittenberg to Rome by way of Saint Louis

The legend of Martin Luther nailing ninety-five theses to the door of the Catholic church in Wittenberg, Germany, on October 31, 1517, marks a pivotal moment in religious history. This act is often considered the birth of Lutheranism, a branch of Protestantism founded by Luther. Over the centuries, Lutheranism spread across the globe, carried by immigrants to new lands, including the United States, where it found a stronghold in the northern regions.

The Lutheran Church - Missouri Synod (LCMS) emerged as a prominent conservative denomination within Lutheranism. Its core doctrine centers on the belief in justification by faith alone in Jesus Christ. This doctrine posits that through faith, believers are credited with the righteousness of Christ, thus being justified and made children of God. Lutherans reject the necessity of performing "good works" or religious acts to gain favor with God, contrasting with Roman Catholic practices that emphasize such deeds.

According to a recent article, there has been a resurgence of interest in Lutheran teachings in Italy, prompting the LCMS to respond by by sending the Rev. Tyler McMiller to the region as a missionary. McMiller's work involves catechizing individuals and caring for Lutheran communities in various Italian cities, including Naples, Florence, Sicily, Turin, Milan, and Padua. His experience highlights the growing curiosity among Europeans about a more vibrant form of Christianity than what they perceive in their increasingly secular surroundings. He emphasized in the article mentioned that everyone he works with there contacted him first.

However, the conservative stance of the LCMS raises questions about its compatibility with the diverse and progressive views prevalent in Europe. The LCMS's exclusion of LGBTQ+ individuals from active church life, prohibition of female ministers, and adherence to a literal interpretation of the Bible, including a six-day creation, align more closely with evangelical or fundamentalist Christianity. As the Christus Victor Lutheran Church in Rome seeks to establish itself, it will be interesting to observe how it navigates these doctrinal differences and whether it can resonate with the spiritual needs of the local population.


For a full explanation of the Lutheran Church - Missouri Synod, you can watch this video:

Saturday, March 9, 2024

Breathing Life into the Desert: The Great Green Wall Initiative in Africa

The United Nations World Food Program (WFP) is at the forefront of an ambitious and transformative initiative in Africa, known as the Great Green Wall. This project is not just about planting trees; it's about bringing life back to the desert, challenging the once-held belief that the encroaching desertification was an irreversible fate.

In the southern regions, the ecosystem has undergone a remarkable transformation. Larger trees are now interspersed among the millet fields, creating a more diverse and sustainable landscape. The Great Green Wall aims to halt the southern expansion of the Sahara Desert by planting a continuous barrier of trees across the entire width of the continent.

The impact of the UN's efforts is significant, with 300,000 hectares of land rehabilitated and revitalized. This rejuvenation is not only a triumph over desertification but also a source of sustenance for local communities. The project ensures that 10 to 15% of the captured water infiltrates the ground, recharging the groundwater tables and securing a balance of water for future generations.

A key aspect of the Great Green Wall's success is its adoption of conservation agriculture, which is based on global indigenous knowledge. This approach differs from conventional agriculture as it mimics forest dynamics, creating a more resilient and productive environment.

The World Food Program's work in the Sahara Desert is a testament to the potential of turning devastated areas into thriving food-producing locations. Through the Great Green Wall, the WFP is not only combating desertification but also providing a sustainable future for communities in Africa.

Friday, March 8, 2024

Charting Faith in a Challenging Landscape: Lutheran Archbishop Dietrich Brauer's Service in Russia

Dietrich Brauer is the youngest Lutheran archbishop ever in Russia, as well as the first who was born in the country. Serving primarily people of German descent, the archbishop has responsibility for a vast region and spends much of his time traveling. I don't envy him one bit. Although the work itself may feel fulfilling, he's living in Putin's Russia. That's a difficult place to be anyone, let alone being somehow different. Watch the video below to get the full story.

Thursday, March 7, 2024

Faith Amidst Transition: A Priest's Mission in Spain's Declining Rural Communities

The video below is the story of a priest serving dwindling communities in rural Spain. It's more than about holding Mass, as you will see. I do think, at the same time, that it's unlikely the trend away from rural life and into the city will be abated. In the meantime, at least, people are being served. 

Wednesday, March 6, 2024

A Historic Shift: Community of Christ Sells Kirtland Temple and Early Documents

via Flickr
In a move that truly shocked me when I heard of it, the denomination known as Community of Christ, formerly the Reorganized Church of Jesus Christ of Latter-day Saints, has sold its historic temple in Kirtland, Ohio. Additionally, it has sold historic documents dating back to the earliest days of the Latter-day Saint movement as well as its properties in Nauvoo, Illinois. All is going to the Utah-based Church of Jesus Christ of Latter-day Saints. The proceeds from this sale will go into the denomination's endowments, which I take are managed like investment funds. Community of Christ is thus still on a course it began in the 20th century. Over the past 100 years the church has gone from being a sect seeing itself as the one true church, to a critical reevaluation of those truth claims. It has gone from denying the history of Joseph Smith as a polygamist to clearly confirming that was fact. Along the way it shed its original name, and now it is letting go of it's most prominent, tangible pieces of history.

Community of Christ has been in dramatic decline at least since it began opening up about its history and reevaluating its doctrine. Up until the 1970s, for instance, there were several congregations of the RLDS Church in operation in New Jersey. Now there remains only one, in Woodbury. In the mid-2000s I attended a congregation in Middlesex, New Jersey off and on for a time, and it is now long gone. The membership of the larger church departed for the traditionalist Restoration branches, for other types of churches, or off into being religious "nones." One family I knew from the Middlesex congregation had started to make a habit of attending an evangelical church as well, for the youth programming in particular. 

I'm not sure what this sale will accomplish. I understand it from a business perspective. Offloading physical assets that require maintenance and upkeep is a good plan. What will the money actually go to do for the mission of the denomination, though? That's what remains to be seen. It could sit in the endowment, growing over time, but will any part of it go toward actually advancing the denomination's mission of peace and community? Will membership grow as a result of these additional funds? Will lives be changed through programs addressing poverty, addiction, LGBTQ issues, equality, and justice generally?

I hope they make the most of this opportunity. I really do. 

My prediction is that within a generation the Book of Mormon will be dropped from its official canon of Scripture, and the Doctrine & Covenants the denomination uses will be heavily revised to remove portions that are not in line with present belief and practice. The Inspired Version, already in disuse, will also be a relic of the past. At that the transformation of the church from a "one true church" sect to a mainline-style denomination will be complete. Whether there will be any members left at that point, particularly in North America, is just one more question to add to the pile. 

Sunday, March 3, 2024

Righteous Indignation: From Temple Cleansing to Social Change

"Since the Passover of the Jews was near, Jesus went up to Jerusalem. He found in the temple area those who sold oxen, sheep, and doves, as well as the money-changers seated there. He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables, and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.” His disciples recalled the words of scripture, “Zeal for your house will consume me.” At this the Jews answered and said to him, “What sign can you show us for doing this?” Jesus answered and said to them, “Destroy this temple and in three days I will raise it up.” The Jews said, “This temple has been under construction for forty-six years, and you will raise it up in three days?” But he was speaking about the temple of his body. Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken. While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. But Jesus would not trust himself to them because he knew them all, and did not need anyone to testify about human nature. He himself understood it well." (John 2:13-25 NABRE)

There's an episode of The Simpsons where disaster befalls the First Church of Springfield. The building is destroyed, and the insurance won't cover it. In desperation, the church accepts a devil's bargain from Mr. Burns. He underwrites the rebuilding, but has advertising rights. The church becomes, for the episode at least, a temple of consumerism and capitalism. Lisa Simpson, for her part, becomes disillusioned and converts to Buddhism. Her righteous indignation led her to change her perspective. 

If you want to find righteous indignation, you need go no further than social media. There people, including myself at times, speak up, rant, and otherwise get their voices out into the cacophony of other opinions. Sometimes we even get some "likes" as a result. But does this go anywhere. Is anyone's perspective changed?

When Jesus cast the money changers and merchants out of the temple, he was condemning the temple of God being made into a marketplace. There was no reverence, and if the stories are true the exchange rate and price of animals was not favorable to arriving worshipers. I wonder what his disciples thought of him doing this, assuming it happened approximately as described. Perhaps they imagined that they were finally seeing the conquering messiah for whom they had been waiting, the beginning of Jesus' work as an over turner of not only tables but even nations. 

Righteous indignation, which can also be described as "zeal," can be powerful. It is also dangerous. Plenty of people feel righteous indignation over what they see happening in the world today, but their righteousness is actually unrighteous. As I write this, yet another LGBTQ+ youth has died as the result, directly or indirectly, of bullying. We hear conservative politicians, thought leaders, and angry old uncle Joe sounding an alarm about the "gay agenda," which only serves to stir up hatred and increase the othering of innocent people just trying to live their lives. Such conservative activists think that what they feel is righteous, when it is unholy and anti-human. 

Zeal can change minds, for good or ill. It can change us, making us more passionate or more angry. It isn't enough to feel righteous indignation, it must be grounded in solid ethical thought, and tempered in community. Instead of hate, it can lead to changes lives and more open hearts. 

A few years ago I saw a video online about a man who came out to support LGBTQ+ folks. His daughter had come out to him as a lesbian, and he rejected her for it. She ended her life, and now he lives every day of his life filled with regret and sorrow for what he did and what he and the world lost. It shouldn't have to come to that. No one should have to die to wake us up. In fact, it seems as though even death won't be enough to turn some back from the path they have chosen. And still we must try, with empathy providing fuel for the fire of commitment, we may have to turn over some tables and turn out to speak, keep vigil, protest, march, and vote. 

Sunday, February 25, 2024

Understanding Jesus' Transfiguration in the Context of Mark's Gospel


"After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, 'Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.' He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; then from the cloud came a voice, 'This is my beloved Son. Listen to him.' Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what rising from the dead meant." (Mark 9:2-10 NABRE)

In the Gospel of Mark, the account of Jesus' transfiguration stands as a pivotal moment, rich in theological significance. The narrative, as found in Mark 9:2-10, presents a scene where Jesus leads three of his disciples—Peter, James, and John—up a high mountain, where he is transfigured before them. His clothes become dazzling white, and he is joined by two towering figures of Jewish tradition: Moses, the lawgiver, and Elijah, the chief prophet. This event is not merely a display of divine glory but a moment laden with symbolic meaning, pointing to Jesus' unique role in salvation history.

The presence of Moses and Elijah alongside Jesus serves as a deliberate theological statement by the author of Mark. By positioning Jesus with these key figures, the narrative asserts Jesus' significance in the continuum of God's revelation. Moses represents the Law, and Elijah represents the Prophets—two foundational elements of Jewish religious tradition. The transfiguration, therefore, at the very least places Jesus on the same level as those ancient figures. Within the world of Christian theology it is conceivable that this was also a sign of the fulfillment of the law and the prophets in Jesus.

Moreover, the voice from heaven declaring Jesus as the beloved Son is a profound moment of divine affirmation. This proclamation echoes the Roman practice of announcing the emperor as a son of the gods through a "gospel" (or good news). However, Mark subverts this imperial concept, presenting Jesus as the true son of God, whose authority surpasses earthly rulers. This divine endorsement commands the disciples—and by extension, the readers—to listen to Jesus, implying that his teachings hold ultimate authority.

The command to listen to Jesus may also allude to his forthcoming passion and resurrection. Although the disciples are told to keep silent about the vision until after the resurrection, their lack of understanding about what rising from the dead means underscores a key theme in Mark's Gospel: the disciples' failure to grasp the full implications of Jesus' mission. This narrative detail serves to emphasize the unexpected nature of the resurrection, countering any notion that the disciples could have fabricated the story after witnessing Jesus' crucifixion. How you choose to interpret that is up to you.

In conclusion, the transfiguration account in Mark 9:2-10 is a richly symbolic narrative that underscores Jesus' unique role Christian faith. By presenting Jesus alongside Moses and Elijah, the author asserts Jesus' role alongside the Law and the Prophets. The divine proclamation of Jesus as the beloved Son emphasizes his authority and prefigures his death and resurrection, challenging the disciples—and readers—to understand and accept the unexpected path of the Messiah. The transfiguration thus stands as a pivotal moment in Mark's Gospel, inviting reflection on the nature of Jesus' mission and the demands of discipleship.

Wednesday, February 21, 2024

Revisiting the King James Version: A Personal Reflection on Its History and Relevance


Over a decade ago, in 2011, I attended an event at the American Bible Society (it was still located in New York City at the time) in commemoration of the publication of the Authorized Version. That's more commonly known in the United States as the King James Version (KJV). It was a good day, and I had a chance to chat with N.T. Wright, the Anglican theologian and New Testament scholar. While I agree that the publication of this version was a landmark event in Western religious history, I do think the text has outlived its usefulness. Not everyone agrees with that sentiment, by any means.

A number of years ago I knew a couple who believed that the KJV was God's translation in English. In other words, it was the closest we could get to the originals, and should be taken as God's own words. They aren't alone in this misconception, as there are many fundamental Baptists who hold the same ideas about this translation. When I pointed out to my friends that I was going to Brazil and the language there was Portuguese, they were stumped. They were so ethnocentric that they had no idea how to deal with the fact that most people on earth do not even speak English, let alone have the means to understand the archaic language of the KJV. 

Of course, more sophisticated but still mistaken lovers of the KJV insist that it is perfect (or nearly so) because it is based on the "received text." Unfortunately for them, that doesn't actually mean much. It's just a title was was given to describe the Greek text that Erasmus cobbled together centuries ago. It was another of those landmark publications in history, but let's not get carried away. Erasmus didn't have the complete book of Revelation available in Greek, so he translated from Latin back into Greek. That would be like translated the English of the King James back into ancient Greek. If you've every played around with Google Translate, you'll understand how a lot can get lost in that process. 

One solution to the archaic language of the King James Version is to update the words to something more contemporary. This was done in 1994 with the publication of the 21st Century King James Version. This version isn't a new translation. Instead, it's an updating of the text to modern English. Only the words which have changed in meaning were replaced. So for example, in Acts where Paul refers to his "carriage," it updates that to "luggage." For people who want to have their cake and eat it too, it's not a bad solution. 


It is a mistake to insist on using the King James Version. While it was right for its time, and served religious communities well for generations, language evolves. Further, while in its day the best available scholarship was used to make the translation, since 1611 things have progressed both in academia and in our access to ancient copies of Greek manuscripts. These are texts that for various reasons are more reliable than that used to make the KJV. If people can't understand a text, or if the understanding given to them is flawed or incomplete, then what good is it doing?

Still, I understand if someone loves the language and wants to use the KJV for themselves. Beyond that, though, in liturgies and scholarship, a more modern translation is needed. And there are many of those to choose from. 

Monday, February 19, 2024

From Consubstantial to Common Language

A number of years ago a Roman Catholic woman made a passing comment about not liking changes made in the liturgy at her church. Although I was raised Roman Catholic, I left that church at age 17 in the early 1990s and became Protestant. Not participating for many years, I didn't know what she meant, and I didn't pursue it further. In more recent times I've become familiar with the controversy, such as it was, that she was alluding to that day. It's a matter of the wording of the liturgy. 

The International Commission on English in the Liturgy (ICEL) dedicated years to crafting a new translation of the Roman Missal, guided by the 1969 Vatican instruction "Comme Le Prévoit." This directive emphasized the use of language in "common" usage for liturgical texts, aiming to make the translation more accessible and understandable for contemporary English-speaking audiences.

The 1998 translation received a positive reception from English-speaking episcopal conferences, which approved it and forwarded it to Rome for final approval. However, by the time the translation reached the Vatican, there was a shift in the approach to liturgical translations. Cardinal Joseph Ratzinger, who was then the head of the Congregation for the Doctrine of the Faith and later became Pope Benedict XVI, expressed a preference for a more literal, word-for-word translation of the Latin text, as opposed to a translation that prioritized ease of understanding when proclaimed.

Despite initial resistance from English-speaking conferences, the Vatican was not open to discussion. A notable instance of this resistance was the American bishops' request to send a delegation to Rome to discuss the translation. The Vatican's response, which included conditions that effectively excluded key figures like Archbishop Daniel Pilarczyk, signaled a lack of willingness to engage in meaningful dialogue.

In 2001, the Vatican issued new instructions in the form of "Liturgiam Authenticam." This document mandated that liturgical translations be translated integrally and in the most exact manner, without omissions, additions, or paraphrases. This marked a significant departure from the principles that guided the 1998 translation, leading to its eventual rejection.

Under new leadership, ICEL followed the directives of "Liturgiam Authenticam" and produced the 2010 translation, which adhered to the more literal approach favored by Cardinal Ratzinger. This translation replaced the 1998 version and is currently in use, marking a significant shift in the approach to liturgical translations within the English-speaking Catholic Church.

A significant change that means the 1998 revision could now possibly be used without Rome's explicit approval is the revision of canon law by Pope Francis in 2017. According to the revised law, the main responsibility for liturgical translations lies with episcopal conferences, rather than the Dicastery for Divine Worship. This means that the Dicastery should no longer impose a given translation on episcopal conferences or be involved in a detailed word-by-word examination of translations. This shift in responsibility allows episcopal conferences more autonomy in choosing and approving liturgical translations, making it possible for the 1998 ICEL translation to be used without the need for explicit approval from Rome.

To give you a taste of how clunky the Latinized liturgy is, in the Nicene Creed that it recited during the mass, Jesus is said to be "consubstantial with the Father." That replaced the more intelligible, "one in being with the Father." Although "consubstantial" might be technically correct, it is practically a stumbling block to understanding and arguably a step down from "one in being." 

The American National Catholic Church (ANCC), about which I have written a few times, uses the same form of the liturgy that I grew up with, the one that predates the 2010 Latinized version. It is, as I understand it, the one that came out on the heels of Vatican II. The only difference I have noticed is that "God" replaces all the masculine pronouns when speaking of God. This is not the case with mentions of Jesus, who remains "he/him." This all aligns, in any case, with the progressive angle of the ANCC. 

Changes in how the mass sounds can cause serious conflict. I heard of people who stopped going to church after their churches' altars were dismantled and the priest began facing the people, all while using English. In north Africa there was actually a riot when a scripture reading from a new edition of the Latin Bible (still understandable at the time) varied from what was expected. So I wonder if, even if there's an improvement in how the mass is said, if people will still be annoyed.

I tend to think so, knowing human nature. 

Sunday, February 18, 2024

Embracing the Desert

"At once the Spirit drove him out into the desert, and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him. After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: 'This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.'" (Mark 1:12-15 NABRE)

The writer of the Gospel of Mark seems to have been in a hurry to tell the story. What is expanded upon in Matthew and Luke is given to us only in glimpses in Mark. At least, that's how it seems. Here we are only told that the Spirit drove Jesus out into the wilderness, and that there he was tempted by Satan for 40 days. If this is all we had, our imaginations would be allowed to run a little freer than they do. What significance might we draw from this text?

One way of looking at it is to ask what the writer was trying to tell his readers, and what was their context. C. Clifton Black, in his "Mark’s Gospel: History, Theology, Interpretation," makes the case that it was likely written in Rome. Christians met in very small groups scattered in the city, and most at the time likely tended to be from the lower classes. They were far enough from Semitic culture that the writer of Mark would give explanations for Aramaic words and other helps where there might be a cultural divide. 

While the writer didn't spend a lot of time on this period of Jesus' ministry, he packs a lot in. Jesus was baptized, tempted, and then began proclaiming his good news. Perhaps the first readers of Mark would have understood from this to expect temptations when they undertake the path of discipleship. That Jesus did not give into temptation could be seen as reassurance that it is possible, or else condemnation for those who backslide.

But for us in the 21st century, is there anything here for us? Certainly we know plenty of stories of religious leaders who fell short and were exposed as hypocrites. There is more here, as I see it, than just that.

There's some element of a hero's journey in here. Not the whole thing, but perhaps a taste. Someone commits to a grand mission of life, and immediately the darkness comes. That, I believe, is something people can relate to fairly well. In stories I've read of entrepreneurs, the ones that were successful were the ones that kept going despite setbacks. For artists as well, there are stories of throwing themselves into their work, only to be filled with self-doubt and anxiety. Certainly, not all should press on in a bad business environment, nor is everyone equally skilled and apt for creativity. And yet those who do succeed are the ones who found a way forward, even if it might not be the path they expected. 

Aside from self-doubt, other temptations come our way. Ease is likely one of the foremost. Why spend quiet hours striving in obscurity for next to nothing when success isn't guaranteed, when one can take an easier path that is well-trodden and marked? And, of course, for many what awaits with the first taste of success is what 1 John 2:16 describes as "the desire of the flesh, the desire of the eyes, the pride in riches."

If we decide that something is worth doing, and truly believe it, then that should be fixed firmly in our minds, especially in the early hours of our commitment. Not only that, but we should expect and welcome that desert experience. It takes time before new ways of doing and being become habitual. If we have a goal to reach, it is at the very beginning of our efforts we are most likely to turn away. And if, by chance, we have gotten off the path already, we can always try again. The only way to make it, in any case, lies going through the wilderness of weakness. 

Saturday, February 17, 2024

Defying the College Apocalypse

Several of my posts here have been about the ongoing college apocalypse. Colleges, universities, and seminaries are shutting down as revenue drops and expenses increase. All that while tuition remains incredibly high for the most part across the country. One school bucking this trend is Louisville Bible College, which actually shut down in 2015, only to reopen a year later. Now, they're debt-free.

In a time when higher education institutions are grappling with financial hardships, the story of Louisville Bible College (LBC) stands out. Established in 1948 with a mission to educate preachers and other Christian leaders for the independent Christian Churches/Churches of Christ, LBC has weathered its share of storms, including a significant debt crisis that led to the temporary suspension of classes in the 2015-16 academic year.

The turnaround for LBC began with the return of Dr. Tom Mobley for a second tenure as president. Under his leadership, the college embarked on a "rebooting" process that prioritized the elimination of all college debt. This financial restructuring was crucial for the institution's survival and future growth. In 2018, Christian Financial Resources stepped in with a 15-year loan agreement to underwrite the college's indebtedness, a move that set LBC on a path to financial stability.

Remarkably, LBC's commitment to fiscal responsibility and the support of its community led to the college paying ahead on its loan. In November 2022, LBC refinanced the remaining debt with the Christian Restoration Association at 0 percent interest through the Recycled Riches program. This strategic financial management not only alleviated the college's debt burden but also demonstrated the power of collaborative partnerships in the Christian community.

The culmination of LBC's 75th anniversary in 2023 was marked by a significant milestone: the completion of a fundraising campaign, "With an Eye to the Future," which aimed to raise $75,000 to help eliminate the remaining debt. 

Now, to be sure, I'm not presenting this as good news in general. Uniformly, Bible colleges are centers of indoctrination that minimize liberal arts education and focus on teaching a particular perspective on the Bible. They are anti-LGBTQ and anti-feminist. People who graduate from these institutions usually have had both a suspicion of science and a proclivity towards a persecution complex driven into them. 

What's noteworthy about Louisville Bible College isn't the college itself, but the simple fact that it has been pulled back from the brink, unlike so many other schools. It makes me wonder if others could accomplish the same. Perhaps only with enough financial backers who really believe in the school's mission. 

Friday, February 16, 2024

Wednesday, February 14, 2024

Formation of Saint John Chrysostom American National Catholic Church

The American National Catholic Church (ANCC) has announced the formation of a new parish-in-formation: Saint John Chrysostom American National Catholic Church, located in New York City. Under the guidance of The Most Reverend George Lucey, Presiding Bishop of the ANCC, this new faith community will be shepherded by Fr. Luis Octavio and his wife, Patricia, an ANCC catechist.

The formation of Saint John Chrysostom American National Catholic Church is a testament to the ANCC's commitment to a contemporary expression of Catholicism, rooted in the traditions of Bishop Carlos Duarte-Costa of Brazil and the teachings of the Second Vatican Council. This new parish embodies the ANCC's dedication to social action and inclusivity, embracing the ordination of married, female, and LGBTQ+ clergy, full sacramental participation for all, and the support for gay marriage and family planning. Although it was not mentioned in the announcement I saw, I believe this will be primarily a Spanish-language parish. 

Saint John Chrysostom, the namesake of this new parish, was renowned for his eloquent preaching and advocacy for social justice. It is in this spirit that the Saint John Chrysostom American National Catholic Church will seek to bear witness to the all-inclusive love at the heart of the Catholic Church. Bishop George Lucey has shared that he prays that this new faith community will mirror the all-inclusive love of God made manifest in the Body of Christ, the Church, and extend that love to everyone they encounter.

Saturday, February 3, 2024

A Tale of Unitarians & Aliens

A fascinating reflection on the possibilities around extraterrestrial life and close encounters. You don't have to be a "believer" in such things to enjoy this homily from Unitarian Universalist minister, the Rev. Dr. Carl Gregg.

Tuesday, January 30, 2024

Wealth Disparity in Brazil

In Brazil, a recent study has highlighted a growing wealth disparity, with the country's elite seeing their wealth increase at a rate three times faster than the general population. This widening gap in wealth distribution is most starkly seen in cities like São Paulo, where luxurious apartments with amenities like tennis courts and swimming pools are situated just meters away from impoverished favelas.

The study, conducted by the Fiscal Policy Observatory of the Getúlio Vargas Foundation, analyzed income tax returns and found a significant increase in wealth concentration among the richest Brazilians between 2017 and 2022. This period, which saw the presidencies of Michel Temer and Jair Bolsonaro, marked a reversal from the early 21st century when the living conditions of the poorest had stabilized and even improved.

Key findings of the report include:

  • The richest 0.1% of Brazilians, amounting to 153,666 individuals, nearly doubled their income during this period, reaching an average monthly salary of about $90,000.
  • In contrast, 95% of the population, or 147 million people, earned an average of $465 per month, a growth of 33%, barely above the inflation rate of around 30%.

This increase in wealth inequality is further evidenced by the booming luxury goods sector in Brazil, which saw sales reach nearly $15 billion in 2022. Projections suggest a 30% increase in sales for 2023.

Economist Sérgio Gobetti, the author of the study, attributes this trend to both structural and circumstantial factors. One key factor is the anticipation of corporations to distribute maximum dividends to their partners before the possible implementation of a new bill that would tax profits and dividends, which are currently exempt.

Additionally, the COVID-19 pandemic has exacerbated economic struggles, particularly impacting the 40% of the workforce in the informal sector and leading to an increase in homelessness. As of 2022, there were over 281,000 homeless individuals in Brazil.

Furthermore, certain sectors, such as agriculture and cattle farming, benefit from tax breaks in Brazilian legislation, contributing to this inequality. The study's findings challenge President Luiz Inácio Lula da Silva's goal of fighting inequality and highlight the ongoing issue of wealth disparity in one of the world's most unequal countries.

Monday, January 29, 2024

Brazil Renames Its Urban Neighborhoods

Brazil has recently changed the way it categorizes its poor, urban neighborhoods. Previously, these areas were referred to as "subnormal agglomerates" by the national statistics and geography institute (IBGE). This term was (rightly, in my opinion) criticized for being stigmatizing and vague, implying that the people living in these conditions were also subnormal. It encompassed various types of neighborhoods, including favelas, which are especially common in Rio de Janeiro.

The decision to change the terminology to "favelas and urban communities" came after years of reflection and discussion, starting in the 2000s. This change aims to provide a more accurate and less derogatory description of these neighborhoods, many of which have existed for generations and have been developed through individual and collective investment despite a lack of state support in services like sanitation and education.

The term "favela" has historical significance in Brazil, originating from a settlement formed by soldiers and former slaves in the 19th century. The new terminology also recognizes the resilience and struggle of the residents in these areas. The change is seen as a step towards better representing the realities of these communities and improving engagement and support from the government.

This reclassification will be reflected in the upcoming census data but won't alter historical census data. The IBGE worked with city authorities and civil society groups to identify these areas more accurately, and the full impact of this change will be seen in the upcoming census results. The term "favela" is more commonly used in Rio, so IBGE combined it with "urban communities" to cover similar neighborhoods across Brazil.

Tuesday, January 23, 2024

An Introduction to the Independent Christian Churches/Churches of Christ (Video)

The independent Christian Churches/Churches of Christ is the "movement" of churches with which I was affiliated from about age 19 until I was about 37 or so. This video does a good job describing and explaining the religious tradition. 

Saturday, January 20, 2024

The Ministry of the American National Catholic Church Continues to Expand

The American National Catholic Church (ANCC), an independent sacramental jurisdiction about which I've written before, continues on its path of growth and development with the news that two priests have been incardinated recently. Additionally, the "Mission of the Body of Christ" has been established in Florida to serve the housing insecure with sacramental and material support. 

What is "incardination"? In the Roman Catholic Church it refers to the formal acceptance of a priest from a different diocese. It's fairly routine, particularly in the United States, where foreign-born priests are attempting to pick up the slack from the shortage of priests. Within the independent sacramental movement it refers to the acceptance of a clergy person from a different jurisdiction. Sometimes this will be from the Roman Catholic Church, but often it is essentially a transfer of a priest from one jurisdiction to another. 

The priests who were incardinated recently by the ANCC are Frs. Matthew Schnabel and Alex Urena. Rev. Schnabel is a registered nurse, which is important because all priests in the ANCC are self-supporting. In his former jurisdictoin he was an associate pastor of a parish, and now in the ANCC he is the pastor for Saints Francis and Clare American National Catholic parish in Wilton Manors, Florida. As for Rev. Urena, he has joined the ANCC from the Roman Catholic Church, having most recently been the Vocation Director for the diocese of Las Cruces, New Mexico. For his employment, he is a counselor at a psychiatric facility. He is now the pastor for Holy Family American National Catholic Church, also in Las Cruces. The addition of these priests to the ANCC represents a strengthening of the jurisdiction's pastoral and priestly service, assuring spiritual care for communities served by the jurisdiction. In other cases of incardination, priests are joining with the intent to initiate new work, building new communities that can become parishes of the ANCC.  

As for the Mission of the Body of Christ in Florida, the intent appears to be for the Mission to join in ecumenical service with other churches, and in partnership with social services and nonprofits, in serving people facing housing insecurity. Knowing the ANCC, this will not be a case of paying for your meal by hearing a sermon. The ANCC freely offers the sacraments to all who seek them, and has a clear focus on service to our fellow human beings. 

It is interesting to watch this jurisdiction grow and develop. Often independent Catholic jurisdictions can be unstable, coming and going seemingly overnight. The ANCC has been on a path of sustained growth for over a decade, and it is hoped that it will succeed where others have failed to maintain cohesion and a firm mission focus. 

Monday, January 1, 2024

The Polish National Catholic Church (And Others Similar)

Ready for Harvest gives a pretty detailed rundown of what the Polish National Catholic Church is all about. It's one of the oldest "independent" Catholic jurisdictions in the United States. I was interested to see that the American National Catholic Church, a New Jersey-based jurisdiction, got a brief mention in a clarification. 

Here's where to find information in the video:

Chapters: 
00:00 History of the PNCC 
04:11 “National Catholic Church” Name 
04:34 Core Christian Beliefs 
04:54 Filioque Clause of the Nicene Creed 
05:24 Sacraments 
09:48 Sacramentals 
10:16 The Virgin Mary 
11:25 Scripture, Creation 
12:36 Sin & Salvation 
14:26 Charismatic View 
14:38 Universal Salvation 
18:48 Marriage & Sexuality 
19:43 Divorce & Remarriage 
20:24 Abortion, Birth Control 
20:53 Worship Style & Liturgy 
21:18 Alcohol 
21:48 Giving & Offerings 
23:14 Church Government 
24:06 Church Offices, Apostolic Succession 
24:46 Women in Ministry 
25:12 Relation with the Episcopal Church 
25:26 Marriage of Clergy 
25:54 Ecumenical Connections 
26:29 Statistics