I can’t quite believe I’ve only been crocheting since my first lesson on 24th January. As I suspect so many have found before me – it’s an addictive hobby.
One of the easy little projects that I can pick up and do a few of in an evening, is making flowers. So far I’ve made flowers to decorate tiny jam jars (recycled from eating Lidl’s pate). The catalyst for this was creating decorative little sugar pots for the tables of the Make and Mend Community Cafe that was meant to open at the end of April, but of course ‘lockdown’ has put paid to that, at least for the moment. However, there’s a set of sugar pots waiting with the coffee samples, and I can knock-up a few more in an evening if it looks like we’re going to open. I fear though, that it may be September before that happens.
Then as a silly one day, I made one for Rudolf. You might remember that we bought my mother-in-law a wicker Rudolf for her garden and I knitted him a red string scarf in time for he and his scarf to be her Christmas present.
But of course, it’s too hot for him to wear it in summer, so it had to be taken off, and as a silly thing to do, I crocheted a pair of red string flowers of the same pattern as I’d used on the sugar pots. I thought these could be tied to his antlers… and initially they were. But between us, we got carried away, and I got some jute string of different colours from E-Bay and I made a whole series of them. When we gave them to Marion (my mother-in-law) for her birthday, she instantly garlanded them together round Rudolf’s neck, and he will remain so adorned for the rest of the summer!
By the way: I wouldn’t however recommend crocheting (or knitting for that matter) with string. It’s very hard on the fingers, and some natural jute string is easier to mould to shape than others!
This afternoon I’ve done the simple things: a button on my husband’s shirt, and a new neck strap on a favourite cooking apron using some webbing inherited from my Mum; she’s been dead 24 years (who says I never through anything away?)!
There’s two pairs of trousers to be turned up after purchases in the sales, and a favourite skirt that needs a new elastic, but those are for another day.
In recent weeks I’ve also been learning new skills. I had a favourite ‘honorary’ aunt who could crochet, and I still have the shawl she made me, but I never learnt – until about 6 weeks ago. So, I’ve been working on my doubles, and triples, made a granny square, and guess what… a scarf!
Crochet seems quicker than knitting to pick up, and easier put down instantly in my busy, interruptable life – and I’m enjoying it. I’m very grateful to the lovely lady at Pack Lane Wool in Basingstoke for teaching me the basics (after some failed solo attempts), to Bella Coco’s YouTube video’s, to the encouragement of my husband and knowledgeable friends who’ve introduced me to Ravelry and Attic24. I’ve even gone back and now have the yarn for a larger project.
Mending and making. Making… and … mending. There’s something really important about both skills for community life, and for Christians for their faith life. As a Christian I believe we are made to be creative – our creator God gave us creative skills to be used to enhance the beauty of his world, to give to and grace the lives of others, and to build community.
As I’ve alluded to previously, getting my creative streak back has become important to my post-training self, mending my state of mind, drawing me into a more positive place. There’s God in this too, the idea of reconciling us to be the very best of who God created us to be, being healed to a place of peace. If we’re in a better place in our selves, we’re more likely to have the mental resources to be there for others too – so it’s important to my calling too!
Within all this, there is something else being created too, something that might create a space in one of the communities I serve (Eversley), in which people can not only make and mend in a practical sense, but also come together across generations to create a stronger community. I hope the opportunity to work with and in Eversley Village Hall will produce something of value to a community that boasts nothing similar by way of meeting places.
It will be interesting to see the results of both a larger crochet project, and this community project turn out as we move through the spring.
Do you prefer the thin, natural yogurt, that’s dribbly and perhaps a little sharp and acidic in it’s taste?
Or perhaps, the thick, very set Greek or Turkish style yogurt, which almost has a crust to it, that you have to cut through to get to the spoonfuls of jelly-like goodness below?
Or you may be a thick spooning yogurty sort of person, whether that be of the milky kind, or the coconut based, lactose free variety that I discovered recently?
Or is your yogurt of preference, not just thick, but also creamy and full of fruity goodness, giving the tastebuds a treat, as well as possibly the waist-line?!
Now, if you’re not a yogurt eater, or perhaps even you may be a yogurt hater, I beg your indulgence this morning, and ask you to stick with me on this analogy! Think of it as a little bit of culture on a Sunday morning ;-/
Because that’s what I’m asking us to consider: what is the culture of St. Mary’s as a church? Are we a bit thin, sharp and acidic… or growing towards a thick, fruity goodness that will add to the church’s waistline, in the quality of our faith and discipleship as well as in our numbers?
In our Epistle from this morning, we are reaching to the core of the second half of Paul’s message to the Christian community in Rome. He is emphasising that the love that believers must show towards each other should be a response to the love they have received from God, about which he has talked at length in the first half of Romans. For example, “Owe no one anything except to love each other, for the one who loves another has fulfilled the law” (Romans 13:8-10). The exhortations of Romans 14:1-12 however, suggest that in this community, love is thin because faults are thick.
The passage addresses a conflict in the body of Christ about ceremonial practices that are peripheral to the gospel. Some — whom Paul calls the “weak” — believe that, according to Jewish tradition, certain foods are to be avoided and certain days are holy. Others — normally called the “strong” by way of contrast — believe that all foods and all days are equally fitting for believers to enjoy.
Paul is not addressing the issue of righteousness by works of the law or suggesting that the weak are somehow seeking a “works-righteousness.” Rather, he sees the choice about practice as of a matter of conscience and an expression of faith (Romans 14:5-6). Paul largely directs his words to the “strong” because the issue with which he is concerned is the absence of love and unity in the body of Christ. While the practices regarding food and days are peripheral to the gospel, the way believers in the community treat one another is central to it. In other words, what people were eating and drinking and why, was totally immaterial; what was, and is, important is the love that people have for God, and whether they show it in the way that they treat each other. That isn’t lived out if people in a community are constantly judging one another… something Paul thinks is so important that he mentions it 5 times, across 4 verses, in this one short passage.
In our Gospel this morning, Jesus’ theme of unlimited forgiveness isn’t so dissimilar: The unforgiving servant is effectively a chief finance officer, with control over the movement of vast wealth. The astronomical “debt” or “loan” he owes may represent the income he is responsible for producing from those lower on the pyramid of patronage. In the old Mediterranean economy, the goal was to pass a steady, acceptable flow of wealth further up the pyramid, while retaining as much as one could get away with for oneself, to be used to grease one’s own way further up the pyramid. When the king forgives this persons enormous “loan,” his obligation to the king is not so much wiped clear, but actually intensified.
The mercy, generosity, and forgiveness that God offers out of love for us his people, could and should be endless, but in reality it only stretches as far as we are willing to show that same mercy, generosity and forgiveness to others, as this power-filled finance manager discovers when he tries to pull rank on those who have in effect, greased his way to the top. His failure to carry on the forgiveness the king granted him not only halts the spread of the financial amnesty or jubilee he was given in its tracks, it also mocks and dishonours the king himself. Through his actions, this unforgiving servant binds himself not to the king’s mercy, but to the old system of wealth extraction and violence. He thus binds the king in turn to deal with him once again within the confines of this system. God’s forgiveness is shown to have necessary limits, and they are the ones we set through our own words and actions.
So where do these scriptures this morning leave us with regard to our own personal response to the grace and forgiveness that God has shown us, and in terms of our corporate life as Christians, and therefore our culture as a church?
In Romans 5:2 Paul writes that, “through [Jesus] we have obtained access to [God’s] grace, in which we stand.” We therefore need to remember that it is on the basis of Jesus’s death and resurrection, that God welcomes all believers as those who were weak and sinful (Romans 5:6-10). From this perspective, if we re-read Romans 14:1-12, none of us are strong. The point is that as believers, we are the weak-made-strong who stand in God’s grace now, and who will be made to stand confidently at the final judgement because of God’s gift of redemption in Christ. Since this is the case, who are we to sit in judgement over one another? Who are we that we dare not to forgive others, as we ourselves have been forgiven? We must aim not to be thick with faults, and therefore thin in love, but thin in faults and fault-finding, and therefore thick with love, for God and for each other.
As a church, and as individuals, it is not our place to judge, either privately or publicly, the choices that others make about what suits and feeds them, or their family, in a spiritual sense. Neither is it healthy to hold on to un-forgiveness, particularly within the Christian community, incredibly tough though that can sometimes be; it’s not healthy for us as individuals, and it is certainly not healthy for us as a church, because it stops God fulfilling the grace and forgiveness that is his character. Some of us may be in a pastoral position to gently and privately ask questions and challenge decisions or actions, but if as a community we openly pick holes in each other, tending to hold grumps and grudges, we create a culture of weak, watery-ness that makes us acidic to people’s taste, probably unattractive to outsiders, and generally thin on love. Not a helpful, rich or healthy culture.
Our desire as a community should be that we are a culture that is thick and creamy, attractively full of fruit, because we exhibit the spiritual fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23) as well as forgiveness and a non-judgemental generosity. If we consciously seek to make ourselves, well-filled in these fruit, we’ll naturally become stronger as a Christian community, richer in flavour to those who we pray will come and taste the love of God among us, and so add to this church’s waistline of faith and discipleship.
I’m finding the commentaries on Working Preacher really inspirational at present (for which thanks to them), and will freely admit that a couple of significant chunks of this sermon are from here, and here. The metaphor and the focus of my sermon was however all my own work!
In our Gospel this morning, Jesus takes possibly the shortest retreat or holiday on record. If we assume he dismisses the now well-fed five thousand and his chastened disciples sometime before the speedy fall of a mediterranean dusk, and walks out on a turbulent sea to find their boat at dawn, it was approximately 12 hours. Enough time to shake off the clammer of the crowd, to feed his inner introvert, to rest his body and mind, to talk quietly with his Father. After all, the writing was on the wall, he was going to be ministering to massive crowds for the foreseeable future, people demanding he pour out his healing presence and his wisdom, whilst the authorities find an excuse to silence him permanently.
For anyone feeling overwhelmed by people’s expectations of them, the demands of work or family, or anticipating a long period of either or both, cutting yourself off for a few hours, or days, without means of getting back to family, friends or colleagues is not just a good thing, it is a vital necessity. It rejuvenates and energises and sometimes expands our future capabilities, or perhaps more often, makes us more realistic about what those capabilities are. But I’ve talked about that before!
What about the disciples in this story? The disciples have been pushed off in a boat onto choppy seas, to fend for themselves – something they are far more capable of coping with, especially given the number of fishermen on board, than they are the sight of Jesus walking towards them through the dawn light. Their fear and superstitions take over. Dawn light can play tricks on the eyes and they had perhaps been awake for a considerable part of the night maintaining the boats progress or at least stability, in a head-wind. We shouldn’t be surprised at the exclamations of horror at the ghostly apparition walking toward them.
Peter did not have twelve hours of retreat, rest and restorative prayer behind him when he impulsively got out of the boat to see if he could emulate his teacher. As a fisherman and natural leader, in the boat with his colleagues he’d probably been playing to his strengths, using his God-given well-honed skills to keep them all afloat. But many fishermen are not confident swimmers, and the ability to walk on water is not a known attribute of any human, so when the reality of the situation he’s just walked into, or onto, really kicks in, no amount of divine guidance and support from his Master can over-ride an overwhelming sinking feeling. Peter had only got out of the boat having checked that Jesus would be there for him, though he was after-all just a little bit of a show off, the first to try and show he’d understood what Jesus was trying to tell them!
When Jesus accuses Peter of having little faith, there could in fact be a couple of teaching points. Many of us know the most obvious; Peter had only stepped out of the boat with Jesus’ encouragement. He and we need to realise that when we metaphorically do this, we need to keep our focus very firmly fixed on Jesus, if we dare to go it alone when a storm surrounds us. But it may be that he’s only supporting us in this so that we don’t drown, and are therefore both still alive and better equipped in the future to focus on what it is we are actually called to attempt and achieve in our lives.
Sometimes, we have to admit we were wrong to attempt something that was outside our skill set, grasp firmly on Jesus’ forgiving hand, watch our pride sink, and with him, get back in the boat. Jesus will always be there for us in these moments, making sure we aren’t lost to the wind and waves, but as we return to the boat, dripping and repenting our rash actions, the important thing is that we are aware of God’s presence now on board, just as he always intended it should be. Our God-given skills, combined with his presence in the one that has been sent to us, Jesus Christ our Lord, is what makes for a much calmer journey to the place where his ministry must take centre-stage, not our desire to copy him. Faith may involve seeing the boat for what it is; a shared experience with the opportunity to work collaboratively, waiting for the person God has sent to join the team and lead us into calmer waters.
It is Jesus’ job to walk on water, not ours. Jesus is the Son of God, divinely equipped to feed, to heal, to calm troubled waters, to rescue us when we get ourselves into deep water. We aren’t. We, like Peter have been called to be faithful disciples using our God-given skills, and when equipped by the presence of God through the Holy Spirit (as Peter would be with the rest of the disciples at Pentecost) to undertake difficult tasks, take risks and put ourselves in the way of tricky situations, so that the grace, love and forgiveness offered in and through Jesus, can be brought to people’s attention.
Our job as Jesus’ disciples, is to reach out and place our hand firmly in Jesus’ grasp. In doing so, not only will we have the safety and security of his presence with us, both individually and as a fellowship of Christians, but we will then also discover where he needs us to go, which shore we are called to land on, so that both his divinity and his humanity can be proclaimed in his love for all those who aren’t currently in the boat with us.
Some words shared with the lovely people of St. Mary’s Eversley on this first morning of my deployment, when the Gospel seemed appropriately themed to ‘welcome’.
Of surprisingly personal interest among the welcoming congregations were a couple we last shared ministry with over 20 years ago, when we were involved in starting and leading the church plant that is All Saints Warfield together!
I have spent much of this week receiving a lovely welcome from various groups and individuals around St. Mary’s and Eversley, and I have to say it has been great to meet, and sometimes pray with, a few of you. I suspect the welcome will last a little longer, as there are many I’ve not yet met, and groups I’ve not yet been to. I look forward to each occasion.
But, I wonder what you are welcoming me as? A priest and curate, yes. The ‘temp’ filling in a ministry gap; true indeed. Anything more than that? A prophet? How many of those have you met recently? Someone helping you prepare the soil that will mean you reap a harvest of holiness as you extend the kingdom of God?! Sounds grand, but soil preparation tends to be hard, muddy, back-breaking work.
But you know that, because you’ve been doing it yourselves, with and for each other, and your community. For years, in many cases. But, has the work that you do for each other meant that you’ve stopped recognising the welcome you receive from each other? Do you receive each other’s gifts with the grace with which they are offered? It’s all very well welcoming me, but how do you receive the gifts of time and talents that you offer each other, Sunday by Sunday, week by week, from parent or fellow parishioner, from a child or a churchwarden? Do you see Jesus in them? Do they see Jesus in you?
Our Gospel passage this morning comes at the end of a tough, hard-hitting series of mission instructions to Jesus’s disciples. They’ve been taught about the mixed-reception they may receive when they arrive in a new place, the promise that at some point there will be rejection and suffering, and the challenge of discipleship, both in what they are called to do, and in its impact on their family life. But this last little passage then highlights those disciples who are just as ‘sent’ as all the obvious ‘twelve-disciple’ leader types, but whose field of opportunity is closer to home, less visible or heroic, and so often undervalued. This passage is for the disciples who simply keep on handing out the life-giving water of ongoing prayer, hospitality, planning, practical and financial support, week by week, and year by year. The almost invisible members of interdependent parts of the body of Christ (1 Cor 12).
The passage that we heard from Romans this morning seems to be dominated by the language of slavery. Not the drudgery of doing the same old tasks all the while, but our obligation to obedience. It’s about obedience not to our own natural, unthinking way of doing things that Paul sweeps up in the word ‘sin’, but to the way that God calls us to do them. There’s the knotty little word “righteousness” in this Romans passage, and in the Gospel, a word that theologians have spent centuries wrestling with. Yes, it’s about each of us being right with God. But there’s something more binding than that emphasised in Paul’s writings, something that keeps us enslaved, indentured if you like, to God. It is the new covenant of the cross and resurrection of Jesus, a covenant justice of love and grace that should be revealed in, and through,… us. The good purposes of our creator God, is putting our world to rights; bringing righteousness.
You might well poo-poo that statement given the gloom of news headlines, but God is working hard to bring the world back to something that more closely resembles his original intentions for love, beauty and peace, and we are part of that work. God’s covenant work of re-creation starts with us being transformed from within, with our thoughts, actions, and faith being changed, little by little. It means that we need to work hard, and perhaps against our natural instincts, to look for the itinerant Jesus, in those of no fixed abode; the prophet Jesus, in the words of a child; the healing Jesus, in the brief companionship of someone we meet on a walk; the broken Jesus in everyone and anyone, because we all carry hidden burdens.
Through the challenges presented in these and many other encounters with Jesus, through the discipline of trying to recognize Jesus in the most difficult of characters, we are changed. We become instruments of righteousness (Romans 6:13), but also come to see the welcome we receive from them, in the trust they hopefully offer in response to us. With them, we come to know ourselves in receipt of God’s love, grace, forgiveness, and the promise of eternal life. But the really amazing thing, that which some of us may forget, and which is part of our journey to righteousness, is that we realise others see and meet Jesus in us! For, in the opening words of our Gospel, “he who receives [or welcomes] you, receives [Jesus].”
It’s easy to forget that people should see Jesus in us. What we do, however seemingly insignificant, should make Jesus visible to others. Our obedience, our slavery to speaking and acting in ways that Jesus taught, with his love and grace, perhaps repetitively, hopefully with humility as well as occasionally with a gentle challenge, enables others to encounter Jesus. It can be hard, thankless work, and if we’re honest, we frequently won’t know whether, or how, the image of Jesus in us is recognised or received by those we meet.
In some of our activities we can perhaps make a direct connection between ourselves and Jesus and think that it’s just possible that others can see it too; things like the funerals ministers take, the time we spend sorting or serving at the food bank or in leading children’s work, the spiritual and physical nourishment we offer each other in Life Groups, all speak loudly of Jesus. But it’s perhaps more difficult to see God doing anything as we buy and prep the food for lunch club, boil the kettle for the coffee we serve, arrange the flowers or ring the bells at church, sing the slightly tedious alto line, or hand out a hymn book? Can people see Jesus in those actions? I hope so, because they too are contributing to the welcome we give people, people in whom we try to see Jesus, who are changing us towards righteousness, and making us more like Jesus ourselves. It is in relationship that we find Jesus, and grow towards righteousness.
The evidence I’ve seen so far suggests that yes, Jesus is alive and visible in Eversley. But it’s important to recognise and celebrate the fact. There’s something about being acknowledged for what we contribute, that helps us to feel valued, and to strive just a little harder to be a bit more Jesus-like in what we do and give.
So, thank you for the welcome you’re giving me, in all sorts of little ways, because in those things you do, I am seeing the patience, the sacrifice, the love, of Jesus. But please remember to thank each other too, and then practice the gifts you give each other on the stranger, your neighbour, the man driving the tractor down the lane who needs the space to pass, the woman struggling with screaming child in the supermarket, and a hundred other little encounters during a week, so that just perhaps, they too will discover that they have received Jesus.
I can’t quite believe I’m blogging so late at night, so this will need to be brief.
Micah 6:8 is a favourite bit of the Bible, one of the very few I have even vaguely memorised (we’ll talk about my memory issues another day). Maggi suggests from it that the practice of justice, kindness and humility, is a community activity, such as Lent used to be.
Her book that we’re using is 5 years old now, and I think came out before things like the Big Read 2014 and it’s predecessors. Similarly the very act of blogging our ramblings through Lent is in part designed to make this a community activity, not just for us as a couple, but for whoever comes along and looks.
Reviewing our stewardship of finances and other things is also what I think Maggi is getting at here. Our review has so far consisted of actually stopping certain parts of our giving, to facilitate some level of transfer to new places once I’m settled into my curacy. Deliberately we don’t just give to the church, and support a couple of other charities to, that we have personal links to for different reasons, but which hopefully make a difference to the basic existence of some people’s lives.
Giving of my time has for a several years now been one of the key ways we’ve given to God through community, enabled by just managing to live off a single income. It’s tough at times, but it’s something we’ve found important. That’s not to say however, that it will be like this forever, it stays under review during each set of circumstance changes, and it’s likely for us the biggest decisions and possibly changes will come at the end of curacy.
There’s something key here about awareness; keeping decisions about our community life, stewardship and related issues, constantly on the agenda, listening for what God might be saying in the situations we encounter or the circumstances of life. Though Lent is a good time for this, the danger of restricting the process to Lent is that we’ll miss God’s specific answer to the question: what does the Lord require?
There are eleven miles between home, and the boundary of the parish in which I will serve as a self-supporting curate. The expense of this travel will, I am led to believe, be met by my Diocese. Once at the parish boundary, my expenses will be met by the parish. In terms of time, it’s a minimum of 20 minutes drive between home and church, but that’s with almost no traffic on a Sunday morning. On a weekday to make Morning Prayer at 9am I anticipate needing to leave home about 8.15am. If there’s an accident on the M3 and the traffic’s all backed up on the A30 between here and Basingstoke, it could take me hours!
I think family life can cope though main meals may need even more flexibility than at present, and I will not be be nipping home between parish duties to pop the washing on, and moves are afoot to provide me with a ‘bolt-hole’ in the parish between ‘duties’, because losing too much useful time to travel was one of my greatest concerns about accepting this curacy as a self-supporting minster, and there is no parish office. I’m led to believe there’ll also be a mobile phone that will make me contactable whilst ‘on the hoof’, but which I can importantly also switch off on my day off etc.
There’s also an issue I think, about how as a minister who doesn’t live in the community she seeks to serve, I will be able to get to know it, to understand what makes it tick, and pick up on the little nuances of life that alert you to signs of trouble, both practical and spiritual. Hospitality is important to me, and it’ll be well nigh impossible in it’s traditional sense, and my ‘bolt-hole’ should I believe stay sacrosanct. I guess there’s the church kitchen, but no comfy chair to offer. Not living in the parish may have certain advantages: I shouldn’t get parishioners randomly knocking on my door (and as I was told today by a wise clergy friend, that’s not what a curate’s there for), but in some ways that’s also a disadvantage; will I miss hearing the pulse of the community and parish? I intend to use what few local shops there are, especially the butcher and bakehouse, but will that be enough?
So, whilst I think we’re putting in place sensible mechanisms to enable ministering outside of the parish I live in, I’m worried that there may be problems engaging with the community. What have I missed? Are there other issues of this nature that I can pray and plan round?
If you have any thoughts, I’d appreciate the wisdom of others who engage in self-supporting (non-stipendary) ministry at a reasonable distance from the community they serve, or have seen SSM at work in their own community.
For someone who seems to spend rather a lot of time on Twitter, and is a member of the Twurch of England (who have a cool new website), this obviously shouldn’t bother me. It doesn’t. Well, normally it doesn’t. So, why should my most recent follower on Twitter be worrying me, everso slightly?
You see, it’s not so much who he is, or what he does, but what he did. That is what has just niggled at my normally quite open social media conscience.
OK, so he’s a local journalist, a gentleman (I hope in all senses) who until this week I’d never heard of, and who I have never knowingly met. I follow the Twitter feed of the religious correspondents of three major daily papers so it’s not like I’m allergic to the press or anything. In my ‘marketing and communications’ capacity for Mothers’ Union in the Diocese of Winchester, I’m actually more inclined to be chasing the press for coverage of something, than being worried about them chasing me.
But, you see three days before following me on Twitter this chap had phoned me up (presumably having got my number off the church office answering machine) wanting details of a funeral that he’d heard was taking place at St. Peter’s this week.
Now, as a Christian, I want to trust people. I want to be open about my faith, and I hope by being open about some of the details of my ministry may help in a small way to improve the public image of Christian ministers. In fact, I’m a fairly trusting sort of girl generally – until experience tells me to be careful.
In this case my experience of what he asked me, led me to question whether I could trust him. ‘Funeral chasers’ horrify me. For me, that counts as intrusion by the local press.
Any ministry to the bereaved is normally totally personal and private unless with their permission they want something about their loved one publicised, or a very public funeral or memorial service is appropriate. (I’ve had one of each of these in the last 18 months, so I know about them too!) Why should the press wish to invade someone’s grief just because they might be ‘different’ or ‘interesting’ in some way?
Twitter, like a blog (which is presumably how this chap found my Twitter feed) is a public conversation. My Twitter conversation often revolves round my ministry, sometimes the funny side of church life, and often I (like many of the Twurch) will refer to the generality of the pressures of ministry, with references like “Three funerals this week… prayers for strength and sensitivity welcome!” (I made that one up btw.) Especially during our recent vacancy when I was responsible for many things to do with funerals and other ‘occasional offices’ I was tweeting about such things because there is a collegiality to the Twurch community that was incredibly supportive when operating slightly ‘solo’ and needing instant, supportive/helpful answers to sometimes daft ministry questions or statements.
It’s just I don’t want to jeopardise my ministry, nor compromise the Twitter community that contributes to how I learn and share as a minister. I also want to have integrity in both my faith and in my pastoral dealings.
Now, it’s taken me 24 hours to consider this, but I’ve decided that I’m going to trust this chap, and I’ve ‘followed’ him back. You see, I actually believe we’re sort of in related businesses – I hope we’re both trying to build community in my home town. That involves sharing news. I’m just hoping that he has the good sense to realise that ‘news’ doesn’t include the spectacle of someone’s private grief, and that he’ll trust me (and others – after all, I’m not the vicar) to share the details of those things that will help us as a community, rather than hurt it.
But it’s left me with a question which I’m going to take to the Christian New Media Conference in 10 days time is this: How much do we risk compromising our ministry by taking it into the public sphere of social media?
Theoreo means, in New Testament Greek, to wonder, ponder, or 'chew over.' Theore0's are my reflections on current issues, facing the Church and Christians. I frequently consider issues such as the relationship between faith and economic life, Christianity and leadership and, other ethical issues. Many of these issues are covered in a book I co-edited called Theonomics (available either through Amazon or direct from Sacristy Press). All views are my own. I aim to provoke and stimulate wider debate, for the common good and hope not to offend.