Changes in daily life disrupt comfortable routines. Jolts to our normal pace have a way of revealing things and people we take for granted. With this insight can come inspiration for new ways of living. It’s common to fast during Lent for exactly this reason: by subtracting from our daily routine we gain a new perspective. Lent opens our eyes to the beauty and suffering often hidden in plain sight. As preparation for Easter, this new perspective enables us to better understand the meaning of Christ’s death and resurrection. Continue reading
1 Samuel 16:6-13
6 When they came, he looked on Eliab and thought, “Surely the Lord’s anointed is now before the Lord.”[a] 7 But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.” Continue reading
Mennonite churches have been relatively successful at doing good for the most vulnerable in our society. Important work often seen as for our neighbours might include: building housing, serving meals, and sponsoring refugees. During a neighbourhood glowride my approach to good works began to change from doing for, to working with the most vulnerable. Before talking about that small but important distinction, I need to tell you about glowrides.
This post originally appeared on the blog Groundmotive.net.
Simon of Cyrene, as his name suggests, was a visitor to Jerusalem. His story is found in all three synoptic gospels but is noticeably absent in John’s account. Each gospel account begins with Jesus mocked and beaten by soldiers, after which he descends to Golgotha. However, as he begins his descent, the soldiers force a man from Cyrene, Simon, to carry Christ’s cross on his behalf.
I want to draw your attention to three aspects of this story. First, Christ needs help, he depends on Simon. Simon, in a sense, saves Christ’s life. Without help, it seems, Christ would have died even before he was able to begin his march towards the place of the skull. Second, Simon is forced to help, although just a sentence or two in each gospel, each account makes sure to specify that Simon doesn’t have a choice in the matter. Finally, it’s noteworthy that the idea of carrying one’s cross is foreshadowed in the Gospel of Luke. In Luke Chapter 14, Christ tells his disciples that the cost of discipleship will require them to a) hate their family and ultimately hate their own life; and b) take up their cross and follow him. Although I don’t want to discuss the specific meaning of this verse here, I think it’s fair to say that Jesus, and Luke specifically, considered carrying one’s cross to be related to one’s sense of belonging to a particular family. With these three points in mind, let us consider a contemporary parallel.
Jean Vanier recently wrote an op-ed for The Globe and Mail that addressed the issue of assisted dying. Although some may be disappointed that Vanier doesn’t absolutely condemn assisted dying, I believe that he accurately describes a dangerous failure in our society that must be considered regardless of our views on this sensitive issue.
This post originally appeared on Westview Christian Fellowship’s blog .
Although considered the oldest book of the Bible, the Book of Job was probably recorded around the same period as the Book of Daniel and the Book of Isaiah, during what’s known as the period of Exile. During this time period a number of Israeli tribes were taken captive by Babylon (Daniel, in fact, is one of these captives). At the time it was recorded many in Israel would have identified with Job. Like Job, the Israelites felt their current lot in life was unfair, that the scale of life was imbalanced. From their perspective, God shouldn’t have handed them over to their enemies, just as Job shouldn’t have been handed over to Satan.
Before considering Job’s suffering, I’d like to reflect on the imbalanced scale in my own life.
Last week I volunteered a lot of my time. I spent three and a half days helping my father-in-law replace the roof on his greenhouse, which is over a square acre in size. This was dangerous work. We had to walk the gutters between the peaks of the greenhouse roofs that were three stories high without harness or support. The slightest breeze could have easily swept the giant piece of plastic from the house and us with it. Then, yesterday, after helping my father-in-law, I went to my father’s and helped butcher turkeys. I’m not complaining, I enjoyed the hard work. It made me consider, however, the debts we owe one another.
We have a saying, Dad and me, that volunteer work among friends and family is “money in the bank”, meaning when you volunteer for friends and family the other is in your debt. Thinking about this, however, I realized that the balance of father and my father-in-law was pretty skewed to their side. I owe them so much that no amount of volunteer work on my part could ever satisfy my debt. This is true for many of us, we owe a tremendous amount to our parents or parent figures. For some, however, with irresponsible parents, the scales are imbalanced in the opposite direction, their parents actually owe them. And, it’s entirely possible that these irresponsible parents will never be able to atone for their mistakes. In general, however, I think it’s true that the youth carries a debt that will never be returned. It’s only because of the grace of our parents or past generations that we are free to live ordinary lives.
At best, our parents and our inheritance encourages us to live on, using what’s been given us. Through their mercy, we are freed from our impossibly large debt and blessed to transcend the gift given.
This post originally appeared on Westview Christian Fellowship’s blog.
Westview Christian Fellowship is located in the Queenston neighbourhood, a district in St. Catharines that has abnormally high rates of poverty, homelessness, and illiteracy. Westview has become a strong community partner through sharing its resource and expertise with a women’s Centre, Westview Centre4Women. The Centre provides refuge, community, and a variety of services for women living in the Queenston neighbourhood. Although the Centre was initiated by the church as a response to a need in St. Catharines’ downtown context, the Centre, in turn, responded to needs in the church when some of the participants became involved in leadership and support. Last year a number of women from the Centre expressed interest in an introductory course on Christianity. After trying the Alpha program, an evangelistic program which seeks to introduce the basics of the Christian faith, we decided to create our own curriculum to better suit our situation.
While considering this neighbourhood and the request for a course on Christianity, I was struck by one of the many compelling arguments found in Nik Ansell’s most recent book, The Annihilation of Hell: Universal Salvation and the Redemption of Time in the Eschatology of Jürgen Moltmann. Simply stated, Nik argues that Scripture is a story about the work of God and humanity making a home, a place in this world defined by care, respect, and love—something many struggle with in Queenston. This got my imagination turning: if creation is God’s domestic homemaking skills at work, was God homeless before he turned on the lights? Does God experience similar feelings and challenges as those associated with homelessness?* It’s a strange speculative thought, that creation emerges out of a God forsaken space, a space Moltmann argues is within God, akin to a woman’s womb. Continue reading