Fall Chapel Service: Hope of All Creation

This October we partnered with three other campus ministries – MSU Wesley, One Community Lutheran Campus Ministry and The Peoples Church – to host a weekly communion service in the Alumni Memorial Chapel at MSU. During this service we reflected on Jesus as the hope of all creation and supported each other in our mutual ministry with MSU students.

In our liturgy we lamented through prophetic texts the ways in which the earth is being destroyed: “The earth lies polluted under its inhabitants; for they have … broken the everlasting covenant” (Isa 24:5). This ancient witness should stir us to think about how our institutions have contributed to the destruction of the earth. In keeping with the CEF spirit of intellectual inquiry, we also reflected on some unusual scripture passages including God as a mother in labor (Isa 42) and a “springtime rhapsody” in the Song of Songs 2.

Chapel services offer an opportunity for worship in the midst of busy academic life. The Alumni Memorial Chapel is not usually used for religious services and our continued relationship with the sexton Steve Aikin has allowed us to produce quality worship experiences in an ecumenical Christian tradition and witness to God’s presence on campus.

In our service and our gathering we shared hope together—hope that through Christ all of creation will be liberated from decay (Rom 8:21). Still we wait for the reign of God to come to its fullness. when new leaves will grow and they will be for the healing of the nations (Rev 22:2).

– Mitchell Eithun, Campus Edge Intern

Welcoming young adults into church/community

Rachel Beveridge, in a helpful article articulating some of the reasons she’s seen young adults leave the church, notes that her generation (millennials) “know that we have to be vulnerable in order to have authentic connection.” Because of this, “when conversations at church or any other community are superficial, sometimes millennials choose to leave. But when someone—perhaps someone whom we disagree with, theologically or politically— asks questions that show real interest in us, or they themselves show vulnerability, we might stay.”

So what does this look like? At Campus Edge, it has meant that we don’t avoid the difficult topics. We regularly have conversations topics like sexuality, racism, justice, politics. In those conversations, people share opinions and I (as a CRC pastor) often share the CRC perspective on things. Everyone’s experience and perspectives are welcomed; yet, in order to practice both authenticity and intellectual honesty, everyone’s perspective (including mine, the pastor’s) is open to being challenged and critiqued. This can be hard, but we’re also learning to be vulnerable with each other about our lives and perspectives, recognizing our need for community and how much we can be encouraged and support by each other, especially in the middle of the challenges of grad school.

Acts and the Gospel of Hope

In him we live and move and have our being. (Acts 17:28)

The Book of Acts records the earliest proclamations of the gospel after the time of Jesus. Peter, Paul and others preach to Jews, Greeks, philosophers, politicians, kings and foreigners all around the Middle East. Extraordinarily, Peter and John were “ordinary, uneducated men” (4:13), working in the face of intense opposition from political and religious leaders.

In his famous sermon on the Areopagus, Paul preaches to the Epicurean and Stoic philosophers, the through-leaders in first century Athens (17:23-31). Paul tries to contextualize the gospel for intellectuals who “spend their time simply and solely in telling and hearing the latest novelty” (17:22). Academic discussions often veer into obscure topics, of interest to only a few people. How does the gospel enter into these spaces? The sermons in Acts affirm a multi-faceted gospel message, expressed in different ways for different people.

Contemporary Christians have often shortened gospel message to “Jesus died for your sins.” While calls for repentance are an important part of the gospel (3:13), this statement fails to capture the breadth of the message of Jesus found in the gospels, especially as it pertains to Old Testament history and prophecy (7:1-53). Gospel preaching in Acts reveals more details about The Way (18:24, 26) and the extent to which “Jesus Christ is Lord of all” (10:34).

In Acts, the Gospel message is deeply rooted in the Hebrew Bible and the expectation of a messiah to rule over God’s people: “the God of Abraham, the God of Isaac, and the God of Jacob, the God our ancestors has glorified his servant Jesus” (3:13). For example, Peter discusses the hope of God’s personal presence in Psalm 16 (2:25-28) and the hope of God’s spirit in Joel 2 (2:17-21).  This means that the gospel is a continuation of the covenant made with the God who created of the universe (14:15, 18:24) and liberated the Israelites from Egypt (7:35-36, 13:17). Along with forgiveness of sins (5:31, 13:38-39), the messianic reign brings God’s Spirit to all flesh (2:17, 2:33), healing for the oppressed (10:33) and the resurrection of the dead (17:18, 23:6, 24:15).  The expansive good news found in King Jesus establishes an entirely new way of being human: by living in the kingdom of God.

Several conflicts with authorities in Acts are a reaction to the proclamation that Jesus is king. The believers’ prayer for boldness (4:24-30) recognizes that “the kings of the earth took their stand, and the rulers have governed together against the Lord and against his Messiah.” When ordered by the chief priests not to preach in the name of Jesus, the believers proclaim “we must obey God rather than any human authority” (5:29). Later earthly authorities fall Herod Agrippa dies suddenly he flaunts his charisma in front of a crowd (12:20-23). While earthly authorities see the Jesus movement as a threat to their power, Christians recognize that Jesus used his royal power to be a servant (Phil 2:6-7).

The Book of Acts also demonstrates that there is room for everyone in the kingdom: disabled people (3:2), the sick (5:16) and sexual minorities (8:26-40). As Peter exclaims, “I truly understand that God shows no partiality” (10:34). As much as we like to believe that “Christian values” inform our policy making and interactions with other people, our modern societies sill fail to support the same groups of people that early followers of Jesus embraced.

My hope is that church will return to the vision of the blessed community that shares their possessions (2:44), breaks bread (2:46), confronts unjust authorities (3:14-15, 5:29-30) and appoints servant leaders (6:3-5). The “acts of the apostles” demonstrate that a sense of solidarity and community rooted is at the heart of the Gospel. We live in the kingdom of God and the reign of Christ and await the “restoration of all things announced long ago” (3:21).

– Mitchell Eithun, campus pastor intern.

Hope for all Creation: Ezekiel 47

As part of our chapel series on Hope for all creation, I gave the following short reflection on Ezekiel 47:1-12.

While I have grown to love the book of Ezekiel, I often find it strange. And this passage, despite the beautiful image of life-giving water that it presents, is no exception. It is filled with odd repetitions and details. Why does it matter to us, the readers, which directions the water is coming from? Why are we given measurements?

Going back a few chapters in Ezekiel, there are more measurements. Measurements of doors and walls and rooms and instructions for priests. These chapters look like building instructions for a temple, and many people over the centuries have interpreted it that way. If we build the temple, then Christ will return – and the vision presented here of the water that gives life – will finally come true. It’s one interpretation of Ezekiel 43, which says that these words are written so that people might be ashamed and turn to God, and then they must follow these instructions. And God will dwell among them. And who of us doesn’t want God to dwell among us?

I find something deeply appealing in the idea that maybe – if we just follow this formula or these instructions – then everything will be the way it should be. The water of life, as depicted in this passage, will overflow: “the fruit will be for food, and their leaves for healing.”

Except experience and history have taught us that God cannot be contained or controlled. I – we – cannot do enough to make and ensure God will come to dwell among us. Any effort we might make to build the temple pictured here actually can’t work: the text doesn’t give building materials, the dimensions are too large to fit on the temple mound, and probably most noticeable, it’s lacking a roof. The temple isn’t meant to be built. It isn’t meant to be one more thing to do; instead it’s a vision of what already is. It’s a vision that is calling us to turn to God, to turn away from our own efforts to control God – or even try to control and run the world around us. The temple is a vision of God’s presence and another reiteration of God’s repeated refrain throughout Ezekiel – I will be your God and you will be my people. I will dwell among you.

God will dwell among us because that’s what God does. God dwells among us. Genesis 1 tells the story of creation but many scholars recognize that the language is more than just a description of the world coming into being. It is a description of a world that has been formed as a temple: God’s temple where God dwells. Since creation, God has dwelt among us, inviting us to see God through the beauty and power and wonder that creation instills in us.

Throughout the Old Testament, God’s presence was shown to the Israelites through the temple in their midst, but God’s presence was hardly contained to the temple. And this vision of a new temple here in Ezekiel makes that even more clear: no roof, after all, could hold God’s presence when God’s presence is throughout all of creation.

Because God’s presence is not always obvious, despite the beauty of creation, God came among us in the form of Jesus, and today God is present with us in the Holy Spirit. And we can take great comfort that it is not on the basis of our own efforts that God dwells among us, but simply because that is who God is. It is part of how God formed creation. And since then we have been given many gracious reminders of God’s presence: a vision of life to its fullness, full of the water of life.

Advice for those striving to be Christian scholars

Nicholas Wolterstorff’s article with advice to those who would be Christian scholars speaks of the inherent challenge of critiquing the university while also loving and embracing it. He starts by speaking of three postures people have in relation to the university:

1. “Some assume that what goes on in the contemporary university is pretty much OK as it is, and they look for ways of supplementing that with some distinctly Christian thought and activity.”

2. “Some believe that what goes on in the contemporary university is pretty much OK. . . they find tension between Christianity as they understand it, and what goes on in the university; so they propose revising Christianity until the tension disappears. Often this takes the form of what I call a “band wagon approach.”

3. Some “Christians, usually outside the university, who are content to lob grenades at the contemporary university. The university, they say, is godless, aggressively secular, reductionist, relativist, liberal, post-modern, captive to political correctness – you name it.”

Wolterstorff recognizes that each of these positions has a part of the truth but is ultimately lacking. He advocates instead for a different way of looking at what it means to be a Christian school, arguing that “the project of being a Christian scholar is the project of thinking with a Christian mind and speaking with a Christian voice within your chosen discipline and within the academy more generally.” I encourage you to read his articulation of what this looks like in practice.

The gift of Sabbath

For most folks, graduate school is a time of being busy: there is always something to do or else guilt in not doing it. Practicing Sabbath can be a challenge during this time, especially as it often takes some creativity to make happen.

Yet, Sabbath is a gift, especially of perspective. It challenges our understanding of time, seeing “time not as an enemy to subdue, but as a friend to savor.” (Mary Ann McKibben Dana, Sabbath in the Suburbs). Furthermore, it challenges how we think about ourselves. We are not as important or as invincible as we sometimes think: the world will continue quite fine without our efforts. As much as God can use us to do good, God is certainly able to do good without us. It also challenges whatever guilt we might ahve picked up in terms of how undeserving we might be of rest:

“Even if you don’t observe Sabbath, a shift in perception is helpful. It doesn’t ever all get done. We need to train our vision. We see failure when we should see alternatives. Better to focus on the good and important things we did do instead of berating ourselves for falling short of an ideal.” McKibben Dana, Sabbath in the Suburbs, 105.

On top of the obvious challenge of carving out time for Sabbath, it doesn’t help that one of the joys of Sabbath – delighting in one’s friends and family – is made more difficult in that most people move to a new place for grad school. The friends made in the new place tend to be busy working.

Yet, even practicing Sabbath in small doses can be an encouragement. Perhaps one of the following suggestions is something that you could work into your schedule:

  • taking one morning, afternoon, or evening to journal or read an encouraging (or challenging) non-school book;
  • going out into nature somewhere – or explore some other new place;
  • taking a break from technology for a few hours;
  • commuting in silence and/or using the commute time to sing in the car, pray and meditate, or listen to a podcast that rejuvenates you;
  • “While waiting at red lights, sitting with both hands open, as a way of practicing Psalm 46’s invitational command to “Be still and know that I am God.” See other tips for short Sabbath moments here.

Last of all, I encourage you to give yourself the grace and courage to keep trying. Taking Sabbath is a habit one needs to form and, like most habits, it takes time (and often some failure) to figure out how to grow into.

Some helpful quotes and books to keep pondering Sabbath:

  • “What happens when we stop working and controlling nature? When we don’t operate machines or pick flowers? . . . When we cease interfering in the world we are acknowledging that it is God’s world.” Lauren F. Winner, Mudhouse Sabbath, 6-7.
  • “Sabbath puts the focus on God and God’s gracious invitation to rest from one’s work.” Mary Ann McKibben Dana, Sabbath in the Suburbs, 22.
  • A quote from Sabbath in the Suburbs (89): “It’s not so much how busy you are, but why you are busy. The bee is praised. The mosquito is swatted.” Mary O’Connor.
  • A helpful book to read: Dorothy C. Bass, Receiving the Day: Christian Practices for Opening the Gift of Time (2001)

Timing

Sometimes people discover Campus Edge near the beginning of their program. They’re looking for a community and so they search for and find us online, or they visit our supporting church, or they meet us at the graduate fair. Sometimes they connect with people in their program who’ve been participating in Campus Edge for awhile.

Other times, though, people have found Campus Edge later in their program. I lament a little that these individuals didn’t connect with us sooner – we could have been blessed by their insights and presence, and we might have been able to encourage them through providing a supportive community and a place to ask difficult questions.

Yet, I also believe that God is at work in the timing, and people will come to Campus Edge at the right time. While one might expect that the beginning of one’s program would be the best time, we’ve seen that sometimes it’s not. Sometimes it’s because life is too full or overwhelming for there to be space for one more thing. For others it’s because their faith journey is going really well – they’ve connected to a church/Christian community and are receiving answers for their faith questions. Still for others, it is even possible that they wouldn’t have found someone at Campus Edge who they would feel a strong connection.

Yet, later a time might come, whether that be a crisis or a gentle nudge, when connecting with and participating in Campus Edge would then be good. Perhaps a person has experienced a deep sense of loneliness or isolation, or church doesn’t seem to fit quite like it used to, or there is a longing to be with people who understand the unique experience that is grad school. And then, whenever people ready – no matter how early or late they are in their program, I hope that they do find Campus Edge and we can be an encouragement and place of hope and grace.

Justice, Forgiveness, Restoration, and Truth-telling

This past year, we’ve spent some time talking about justice and forgiveness. The Bible shows that God loves justice (Isaiah 61:8; 16:7-8) and that Christians ought to forgive (Colossians 3:13). Yet, how forgiveness and justice relate to each other is not always obvious, as too often people (including and especially Christians) understand justice as an unnecessary part of forgiveness.

However, Rachael DenHollander, wisely argues that forgiveness that ignores justice denies who God is (and denies a bit of our worth as human beings, especially as people against whom injustice has happened). In an interview with Christianity Today, DenHollander, notes:

“I worked to get to a place where I could trust in God’s justice and call evil what it was, because God is good and holy. One of the areas where Christians don’t do well is in acknowledging the devastation of the wound. We can tend to gloss over the devastation of any kind of suffering but especially sexual assault, with Christian platitudes like God works all things together for good or God is sovereign. Those are very good and glorious biblical truths, but when they are misapplied in a way to dampen the horror of evil, they ultimately dampen the goodness of God. Goodness and darkness exist as opposites. If we pretend that the darkness isn’t dark, it dampens the beauty of the light.”

I agree with DenHollander that acknowledging injustice is an important part of recognizing who God is and how things ought to be. It is only in recognizing that God loves justice that we can truly forgive. When DenHollander speaks of forgiving Larry Nassar, she says:

“It means that I trust in God’s justice and I release bitterness and anger and a desire for personal vengeance. It does not mean that I minimize or mitigate or excuse what he has done. It does not mean that I pursue justice on earth any less zealously. It simply means that I release personal vengeance against him, and I trust God’s justice, whether he chooses to mete that out purely eternally, or both in heaven and on earth.”

Perhaps another way of looking at justice and forgiveness is through the lens of restoration and/or truth-telling. Both justice and forgiveness are about restoring the wrongs that have been done, especially in terms of restoring relationships between humans and in relationship to God. Truth-telling is about acknowledging that it was truly evil; forgiveness can’t exist outside of that acknowledgement. Nor can any restoration of relationship happen without acknowledging that something truly horribly happened (that deserves punishment.) Or as DenHollander puts it,

“It defies the gospel of Christ when we do not call out abuse and enable abuse in our own church. Jesus Christ does not need your protection; he needs your obedience. Obedience means that you pursue justice and you stand up for the oppressed and you stand up for the victimized, and you tell the truth about the evil of sexual assault and the evil of covering it up.Obedience costs. It means that you will have to speak out against your own community. It will cost to stand up for the oppressed, and it should. If we’re not speaking out when it costs, then it doesn’t matter to us enough.”

To hear more about Rachael DenHollander’s understanding of justice and forgiveness, you can watch her presentation at Calvin College’s January Series in January 2019. You can start at minute 6 if you’d like to skip the part of how she met her husband.

God’s presence is already on campus

While some might understand a campus ministry as being primarily about being God to the university campus, I’m part of a tradition that believes God is already present on campus. The task of campus ministry is then about recognizing and proclaiming how God is at work, and then coming alongside the good that God is already doing.

Paul Verhoef, a fellow Christian Reformed campus minister at the University of Calgary, ruminates what this looks like in his context. Most importantly, he “has always worked with the goal of trying to achieve mutual understanding among people, he added, because this is an important part of what it means to love.”

On top of this, Verhoef highlights how important it is that the campus ministry love the university. This includes a calling “to serve, to support, and to live in a mutually supportive relationship with the university,” but it also goes further:

“Can we appreciate its work, its research and teaching focus? Can we sympathetically understand its habits and concerns – and if we at times call it to task, can this be done as someone who supports the university, who is seen by the university as a person who loves it, a person who is part of the university?”

Not only ought we to love the campus, but we also need to recognize that God is already there. As Verhoef has noted, he “has seen how God is always at work — that the Spirit of God is always moving, breathing, creating life, reconciling God’s world back to God, and doing this on the campus in Alberta.” And we, as campus ministers, ought to be looking for how and where “the Spirit of God doing good and beautiful things.” And then, as Verhoef himself notes, we can ask how we might be able to “come alongside of those places and lend support, put my shoulder behind the work being done, and work side-by-side with other staff, faculty, and students to make something beautiful happen.”

Reading the book of Daniel

I have to admit to being a bit surprised by how much I’ve appreciated looking at the first part of the book of Daniel. As much as I love the Bible, I associate the stories of Daniel with Sunday school stories that tended towards primarily encouraging us to be good moral people. Such a simplistic understanding of the stories (and the Bible) doesn’t fit with the complexity of real life today.

Yet the conversations we’ve had in our studies and the commentaries we’ve been using have been encouraging. Both commentaries (Wendy L. Widder’s The Story of God Bible Commentary: Daniel and John Goldingay’s Daniel & The Twelve Prophets for Everyone) have challenged us. I’ve been convicted about how much culture (and empire) can form us. I’ve also been comforted by how God continues to be present in our lives.

First, some words of conviction. Goldingay, in speaking of Daniel 3 and the actions of Shadrach, Meshach, and Abednego notes that

“Their unwillingness to live by other people’s conventions and expectations raised questions about those conventions and expectations. It’s one of the ways in which Jewish people have fulfilled their vocation to draw the rest of the world away from its usual assumptions about religion and life.” John Goldingay, Daniel & The Twelve Prophets for Everyone, 20.

Widder, in talking about how Daniel 3 might apply to our lives today, highlights how idols are not always as obvious as the one that appeared in that chapter. Bowing down to the idols of today can happen in very subtle ways:

“Sometimes when I sit down to write, facing my computer screen with outstretched hands, I wonder if I am bowing before the god of prestige. When I lie prostrate on the couch during primetime, it occurs to me that the god of entertainment and leisure might have taken up residence in my living room. In the glow of the refrigerator as I partake of unnecessary and even unhealthful calories, I realize I might be fellowshipping with the god of gluttony. . . Perhaps the most pervasive idol is human autonomy – the right to do what we want, how we want, when we want, with whomever we want. If something makes us happy, we are entitled to it. If something makes us unhappy, we are entitled to get rid of it. Human autonomy is the god of gods, and we worship it fervently.” Wendy L. Widder, The Story of God Bible Commentary: Daniel, 81.

While I found the story to be convicting, I also found it encouraging. Surprisingly enough, the encouragement is not because on account of how, in the book of Daniel, it appears that God always shows up and rescues those who follow God. In fact, the rest of the Bible (and even the situation of the Israelites in Daniel who have been carried off to a foreign land) indicates that God does not always rescue people. Instead, God is present with those who follow God.

We, like Shadrach, Meshach, and Abednego are invited to follow God, not simply because “the God we serve is able to deliver us” but “even if God does not.” (Daniel 3:17-18). As much as I sometimes want a God who will simply and always intervene in my life to deliver me, I know that this doesn’t reflect reality. Deep down, I’d also rather follow a God who does not simply follow my whims but instead is present in the midst of the complexity and suffering in life.