When I applied for the pastoral position at my current congregation, during one interview, I asked the Search Committee when they’d last celebrated a baptism. They thought for a moment. “Years,” they answered.
Many Anabaptist congregations are like my current one, celebrating baptisms only rarely. In five years of ministry, I’ve presided at about one baptism per year, which is more than some of my pastoral peers.
Anabaptist churches are defined by their relationship with baptism: a symbol of voluntary participation, where individuals request a ritual of commitment instead of having one thrust upon them at a mandatory age. Baptism must be a choice, and is only made once, for life. During the Radical Reformation that birthed Anabaptism, many believers made this choice, renouncing the priest’s baptism they’d received at birth and requesting, like the Ethiopian eunuch in Acts 8, to be baptized by another believer.
The declining popularity of baptism is linked to the word choice, an almost sacred word in secular Western culture. Everyone wants to choose, to decide, to have control over what and how they consume. Choice is one of the highest cultural values—evident in the many advertisements appealing to customizable products that give you what you want, when you want it.
As choice meets pluralism, baptism becomes a weightier decision. Continue reading
In 2009 when I graduated from college, I chose to go into Mennonite Voluntary Service (MVS). I made the choice independently, only to discover that many of my friends were also choosing a year of service in cities across the country. The program was expanding rapidly. It added two units in 2009-2010, and for some time that spring, had a waitlist of young graduates eager to serve.
In 2015-2016, MVS closed half its units due to declining participation. In spite of downsizing, the program is struggling. This year, after hosting just two participants in a unit designed for eight, one congregation in a popular city is debating a “sabbatical year” in 2018-2019. Continue reading
There’s this saying among environmentalists: we won’t save a place we don’t love; we can’t love a place we don’t know; and we can’t know a place we haven’t learned.
With regards to Future Church Summit, conventions in general, and whether or not Mennonite Church USA has any future relevant to anyone outside ourselves, I’ve come to a similar proverb: we won’t create a future we don’t love, we can’t love a future we can’t imagine, and we can’t imagine a future if we need to control it. Continue reading
The older generation always thinks the younger generation is going to pot.
I hear this statement regularly in the church, repeated by the older generation who dedicated their lives to the church. I also hear it from the teenagers I work with, weighing whether or not to stay in the church.
Everyone knows generational conflict is a tired song. All our complaints — about both the older and younger generations — are reruns of those who came before us.
It’s a self-aware statement: I know my views reflect my cultural context. But often it’s used as a resigned statement at the end of an exhausting conversation about sexuality or communion or baptism. Young or old church members express their view, then qualify it with, “but people like me always disagree with people like them.”
It may be broadly true, but it isn’t relevant. Continue reading
Among the celebrities with whom I share an irrational sense of intimacy–Russell Wilson, Jonathan Toews, Chance the Rapper, Macklemore (we all have our flaws, okay?)–Lady Gaga comes closest to being a frenemy. She’s like a high school acquaintance who, you find out a decade later, is now dating your high school male BFF (with apologies for the heteronormative analogy). So I was surprised as anyone to find myself fawning over the release of “Joanne” this weekend.
In 2008, my 20-year-old self (always a lyricist at heart) was horrified at Gaga’s single, “Just Dance.” New to the dizziness of alcohol and straight-laced by nature, the thought of losing my phone and keys seemed dire enough to scare me sober from any level of drunkenness. I was astounded by the thought of a woman who could not see straight and still accepted another drink, believing she would get home safe at the end of the night. Continue reading
For a single moment, in the waiting room of the tattoo parlor, I thought: “you can un-do this. There’s still time to take it all back.” And then it passed. I lay down. A whooping crane began to emerge somewhere on the back of my calf, still invisible to me at the angle I lay, and I thought: “Paul was wrong. The body isn’t a temple after all. It’s a mural.”
When Christians say bodies are temples, usually it’s a warning. It’s shorthand for all the negatives that will lead to destruction. We’re told it until it becomes a shock collar, and any time we treat our bodies as anything less than a static empty building, we’re filled with fear of our own destruction. When grown ups told us “your body is a temple,” usually what they meant was “your body is a house that’s been on the market for three months.” They mean: Don’t leave crumbs in the kitchen; keep the floors swept; erase the fingerprints and furniture marks; make it look like no one lives here so that when Jesus returns he can have his run of the place because he needs a vacation home.
We mean, “return your body to God the way it arrived to you. Don’t mess it up; don’t spend too much time in the sun; don’t run so fast you fall and get scarred.” When they say, “your body is a temple,” they mean “your body is a library book, don’t get fined when you return it.” But the body is not a temple, not literally; the body is mobile, it’s a vehicle, it puts on the miles. It’s built to carry a load, set it down, pick up another one.It’s not Paul who was wrong, it’s us who misinterpreted him. Continue reading
“Amazon Prime is the devil,” I said to a friend this week. The poor friend, the son of a preacher, was confused by my vehement rebuke, since Amazon Prime was only tangential to the story he was telling.
As a pastor, I try not to go around calling things the devil just because I dislike them. But if Amazon Prime isn’t the devil, it’s certainly something close to it. It amazes me how quickly Christians latched on to Amazon Prime as if their freshly arrived toilet paper is heaven-sent. How quickly we’ve let Amazon be our source not only for products, but invited Amazon to take over the whole supply chain, edging out competitors and creating functional monopolies on more and more products. How quickly we’ve bought into the idea that faster is better.
I waited three days for Jesus to resurrect; surely I can wait three days for my toilet paper (or at least, use my roommate’s bathroom until it arrives; although I should apologize to my roommate that I went through almost a whole roll of her toilet paper before I found the time to get my own; sorry, Stacy). Continue reading