Category: Pastoral Ministry

On Calling Out Racist Heresy

On February 17, 2021

In Christian Nationalism, Pastoral Ministry, Racism

The following is a letter I wrote to denominational and classis officials in the Christian Reformed Church in 2012, alerting them to a CRC pastor who was teaching a form of racist ideology called “Kinism.” He was a pastor who used the overly large loopholes in our church polity to get into ministry without theological education or proper vetting, on the basis of “extraordinary gifts,” which in this case turned out to be the gift of preaching racism and rabid Christian nationalism. I contacted Executive Director Joel Boot, Peter Borgdorff who was also still acting like the Executive Director for some reason, and I also sent the letter to the Stated Clerk of Classis Lake Erie, Robert Arbogast. In addition, I spoke on the telephone to and forwarded the letter to Rev. Esteban Lugo, Director of Race Relations at the time. Finally, I also sent this information to Robert DeMoor and Gayla Postma of The Banner.

This “pastor” and his congregation are in the news again because they have been designated a hate group by the Southern Poverty Law Center

The links that I cite do not work anymore, because the formerly Reverend Brett McAtee seems to have deleted a lot and he now goes by pseudonyms like “Perry Wilkins.” But you may be able to find some of these articles on his the site where I first found his racist rants, faithandheritage dot com, or by searching Internet Archive for now-deleted posts from his Nazi-like blog called Iron Ink.

As far as I can tell, my concerns in the letter were completely ignored. I received a few emails from denominational leaders that expressed concern worthy of Susan Collins at an impeachment hearing, but that was it.

It wasn’t until 2019 that this “pastor” was dismissed from the denomination, and his ideology rejected as heresy.

For the record, they were told.
I told them. I warned them.
Others did, too.

Leaving Pastoral Ministry

By Raymond Blacketer

On February 2, 2018

In Christianity and Politics, Pastoral Ministry, Personal

Now that I have my own internet domain (blacketer.org) I should update my three (maybe four) readers on what is going on in my professional life.

I parted ways with my congregation at the end of November 2016. It was a rocky pastorate of four years, one in which we simply were not compatible. We had divergent expectations, conflicting visions, incompatible principles, irreconcilable leadership styles. A very different pastor may have done just fine there, but I could not lead that congregation, or even pursue my ministerial vocation there with any kind of peace. The result is that I do not expect to return to pastoral ministry. The experience inflicted profound and permanent damage on me personally and professionally, and not only on me, but on my family as well.

One of the issues that came up was a culture in which the gospel was identified with right-wing politics and the Republican party, and in which the pinnacle of Christian action in society was anti-abortion activism. Anti-abortion zealotry was an idol for some, even literally so, given the cast statue and the model fetuses that greeted worshippers immediately upon entering the church building. Getting the fetus shrine moved into a less conspicuous location was a battle. Preventing every infant baptism from becoming a public service announcement for Right to Life was a battle. That is a battle that has wearied me, and one that I no longer wish to fight. For me, single-issue anti-abortion activism has discredited itself; it is only pro-birth, not comprehensively pro-life.

More specifically, 2016 saw the rise not only of the candidacy of Donald Trump, but also of the extreme nationalism, the populism, the economic isolationism, and the subtle racism and bigotry of Trumpism. This I could not abide, and some members could not abide my failure to either fall in line or be silent. Some members attacked me; others who had been personal friends stopped speaking to me. Most disturbing to me was the obvious hypocrisy of supporting whomever the GOP nominated, no matter how vile, how mendacious, how destructive to the reputation of Christ’s church in the long run. I was sent a racist picture of President Obama, the sender assuming that I would find it humorous. Some members posted violent, hateful, and racist memes on Facebook, directed against President Obama and candidate Hillary Rodham Clinton. Disagree with them all you wish; direct vile hatred and slander against them? I think not.

This is just how church life is in our current environment. Nothing about this congregation is particularly unusual, especially in the quite pietistic, very Americanized, rather generically evangelical churches of this area in the southwest suburbs of Grand Rapids. There are old patterns that are almost impossible to change. My ability to tolerate it, to ignore it, to not let it bother me—that is what changed. It was eating away at my soul. Other pastors can and do handle it better than I could. I did not have the capacity to ignore the bullies, the constant complainers, those who attacked my staff (even in congregational meetings), those who sent nasty emails on a Sunday night. And the cardinal sin was for the pastor to rebuke such persons in any way. It seems to me that the pastoral role of rebuke, prescribed by Paul as an essential part of the ministry, is not allowed in many West Michigan churches. This is especially true when a congregation’s culture suggests that it is exceptional, that it does not have to follow the rules set by the denomination. In my case, the retired pastor was kept on staff, despite the warnings of the denomination not to do so, and so my ministry there was undermined from day one. Unfortunately, this is also common, and not particular to any one congregation. When the Christian Reformed Church tried to make it a rule rather than a guideline that retired pastors must leave their congregations, synod voted it down. It was a foolish decision, and one that wreaks destruction on the lives of pastors.

Another major issue for me was the treatment of women, and the view of women in church leadership, and the abject fear of even discussing the issue, even as we hired women for ministry positions, while withholding the dignity and title of “pastor.” I was rebuked for posting what was to be a several part series on the biblical and orthodox case for ordaining women as elders and pastors. I never got past the first post. I could, but will not, relate many other instances of a 1950s paternalistic attitude toward women. This is also something that I can no longer tolerate. I hope to make the time to finish this series in the future.

I very likely will never return to pastoral ministry.

I am still teaching two online courses as an adjunct professor, one at Fuller Theological Seminary, and the other at Western Theological Seminary. But I have never managed to break into teaching and academia. 2018 marks the twentieth year since I earned my PhD, and I have had exactly zero job offers, despite hundreds of applications, and a few interviews. The experience has been utterly demoralizing.

So now my main occupation is translating Calvin’s Latin for a publisher. I am grateful to have this job; perhaps I will make a career of this, if I can. I plan to continue publishing academic articles and reviews when I can manage it. But this experience has challenged my faith. I can believe in the Trinity, one God eternally existing in three personal subsistences. I can believe in the incarnation, that Jesus Christ is fully human and fully divine. But it is a huge leap of faith for me, lately, to believe that his gospel really changes people. That the Holy Spirit really indwells and animates and sanctifies the church. Or at least the church in North America. To me, it seems that the glory has departed.

From Embers to a Flame 1

By Raymond Blacketer

On June 24, 2016

In Church Renewal Lab, Missional Church, Pastoral Ministry

Along with several other congregations, First Cutlerville Christian Reformed Church is beginning a season of intentional renewal through the Church Renewal Lab. One of the books that we will be reading to help guide us through this process is Harry L. Reeder III’s From Embers to a Flame: How God can Revitalize your Church. I will be providing some highlights from each of the chapters here on this blog. Reeder is a pastor in the Presbyterian Church of America (PCA).

Chapter 1: The Need for Church Revitalization

Reeder begins with some sobering statistics. He says that “over 80% of established American churches are either on a plateau or in decline,” and that every year “3,500-4,000 churches die in this country” (7).

Reeder’s Diagnosis

Reeder diagnoses several “symptoms of a sick church“:

A Focus on Programs. His book, he says, is not about a program, but about “principles that the Lord has designed and will use to bring more life to the body as he chooses to do in his sovereign plan” (9). You can tell that Reeder comes from the Reformed/Presbyterian tradition!

Nostalgia and Tradition. “Dying churches are often living in the past” (10). True dat! Reeder clarifies, helpfully: “The past is important and should be celebrated” but “we need to realize that the pleasant river of nostalgia can swell into a sweeping current that takes the church backward and downward to destruction” (11).

Personality Dependence. Dying churches presume that they need pastoral leader with a very specific kind of personality to experience growth. Often they presume that they need a charismatic extrovert. But Reeder provides several examples of unassuming, introverted pastors who nonetheless pastored growing and vibrant congregations.

A Maintenance Mentality. Dying churches just want to stay alive and pay the bills; but this mentality contributes to the death of a church.

Excuses and a Victim Mindset. Unhealthy churches say “That will never work here because ______” Or: “We already tried that,” and other excuses. These churches assume that external factors keep it from growing, and that the church is a powerless victim in the face of these factors. Reeder emphasizes that “even our weaknesses provide an opportunity for God to work in and through us” (13-14). Remember Paul’s thorn in the flesh! (2 Cor. 12:8-10).

A Bad Reputation in the Community. “The longer a church follows a pattern of decline, the worse its public image and reputation become. The community at large and the neighboring churches form opinions about the church’s condition. The people who do the most damage in this regard are often the ones who have left the church and gone elsewhere” (16). Reeder suggests that leaders regularly ask questions about how their congregation is perceived by other churches and in the community.

Distraction from the Gospel. The worst symptom of an unhealthy, dying church is when “something else has become more important than living according to the gospel and sharing it with people who need to be saved.”

The Privileges of Church Revitalization

Reeder argues that church revitalization is an important ministry, and that it should not be dismissed in favor of just starting over with a new church plant (though there are times when that is appropriate). He asserts that in most cases a ministry of church revitalization is closer to the heart of our Lord,” the Heart of the Shepherd (18). In addition, The Heart of the Apostle, Paul, was dedicated to the health of churches. Paul “went through Syria and Cilicia, strengthening the churches” (Acts 15:41, cf. Acts 18:23). And Reeder claims that church revitalization can be much more rewarding than church planting, and that established churches have numerous advantages and resources that are not available in a new church plant.

Chapter 2: The Biblical Paradigm for Revitalization

Here Reeder talks about inappropriate models of the church growth, for example, the Hollywood model that assumes the church needs to entertain people, or the Wall Street model that assumes the church needs to market itself and adopt business principles, or the therapeutic model that assumes the church exists to meet people’s emotional needs.

Health and Growth

On the contrary, Reeder argues that if a church is healthy, it will grow–though Reeder says that while growth in numbers will usually accompany church health, that is not always the case. The size of a congregation is not a reliable indicator of health.

Ephesus as a Case Study

The church at Ephesus is an important example of how growth follows health. It was, as Reeder says, one of the four “epicenter” churches along with Jerusalem, Antioch, and Rome (30). Paul founded it along with Silas, and Priscilla and her husband Aquila. It was in Ephesus that Priscilla and Aquila discipled Apollos, who became a leading evangelist (Acts 18:24-28). The believers at Ephesus also had a transforming emphasis on the pagan culture around them, when their evangelistic efforts threatened the local cult of the Greek goddess Artemis and the local economy that was dependent upon that cult. When Paul moved on to continue his evangelistic work, he addressed the elders and Ephesus and warned them: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29-30). And that is what happened. By the time Timothy is pastoring the church, Paul has to tell him to “stay there in Ephesus so that you may command certain people not to teach false doctrines any longer” (I Tim. 1:3). The younger widows in particular were being deceived by false teachers and promoting these false teachings themselves (I Tim. 5:11-15). The church at Ephesus continued to struggle, as we discover from the book of Revelation; there the Lord Jesus rebukes the church because “You have forsaken the love you had at first” (see Rev. 2:1-5).

The Plan

Reeder’s paradigm for a strategic fitness plan, for revitalization, includes ten strategies, organized under the headings Remember, Repent, and Recover the First Things. The remaining chapters of the book will cover these strategies for revitalization:

Remember

Revitalization Strategy 1: Connect to the Past

Repent

Revitalization Strategy 2: A Call to Repentance

Recover the First Things

Revitalization Strategy 3: Gospel-Driven and Christ-Centered Ministry
Revitalization Strategy 4: Personal Gospel Formation
Revitalization Strategy 5: The Priority of Intercessory Prayer
Revitalization Strategy 6: The Primacy of Preaching
Revitalization Strategy 7: Staying on Mission with a Vision
Revitalization Strategy 8: Servant Leadership Multiplication
Revitalization Strategy 9: Small-Group Discipleship
Revitalization Strategy 10: A Great Commitment to the Great Commission

Click here for part two.

Christ in Camo

By Raymond Blacketer

On September 8, 2015

In Missional Church, Pastoral Ministry

Outreach is difficult for established churches and established Christians. Why? Because church is our comfort zone. And evangelism and outreach tend to terrify a lot of us. Yet the church exists for one reason and one reason alone: to reach out with the love of Jesus Christ and to make disciples for him, as he appointed us to do in the Great Commission, Matthew 28:19-20. We don’t exist to insulate ourselves from the non-churched world, to shelter our children from sin, or to surround ourselves with the comfort of like-minded people. So, even if the plan for getting an outreach director hasn’t materialized, we can’t use that as an excuse not to experiment with ways to reach out to our neighbors with the message of the gospel.

However, there may be ways to reach out that are not so terrifying. Maybe even some that are exhilarating and fun, activities that we look forward to. If I could dream up my own version, it would involve shooting guns and hunting and fishing. Maybe you could call it Christians in camo. Too bad there isn’t a ministry opportunity there. Or is there?

In my own experience. I have talked to men about spiritual matters in a hunting cabin out in the middle of nowhere—men who might never open up anywhere else. A young man who, under normal circumstances, would never talk to a pastor without being physically restrained, showed up at my house early for catechism, just to show me his brand new hunting rifle. I was duly impressed, not only by the rifle, but by the way the Spirit can work in mysterious ways. Shared interests and experiences are a recipe for relationships. Relationships, in turn, are what the Holy Spirit uses to bear witness to the good news of Jesus Christ.

I have often thought about how I could intentionally use this interest for ministry and outreach. A number of years ago Rev. Maury DeYoung began a ministry at Kelloggsville CRC which hosted outdoorsy events and even brought in experts in hunting and fishing sports. It attracted many unchurched persons. Rev. DeYoung is now the full-time director of Sportspersons Ministries International, which helps churches to plan outreach events for people who like to wear camo. He will be hosting a training event on the evenings of September 21-22, from 6:30-9:15, at Corinth Reformed Church, with supper provided. I will be attending to explore the possibilities of what we could possibly do here at First Cutlerville, along with people from South Harbor Church and Corinth Reformed. I invite anyone who has a passion for the outdoors and a desire to see people come to faith in Jesus Christ to come along with me, just to explore the possibilities. Contact me for more information.

This will not be everyone’s cup of tea, of course, and it doesn’t have to be. Another pastor, for example, might be a sports aficionado and bond particularly well with the athletes and fans in his or her congregation. Maybe you have a passion for the lost, but you don’t know how to put it into action. Well, what do you love? Do you love scrapbooking? There’s a possible outreach event there. Do you love books? Start a book club, or if you’re not a club-starter, get your more extroverted friend to start one. Do you play on the church softball team? Invite your neighbor to check out the game, and maybe enjoy the fellowship afterward. Hand out candy on Halloween and take a moment to actually meet the people who live four doors down from you (and don’t buy the hype that it’s Satanic or unchristian. It’s an opportunity to meet your neighbors. See this blog post from a few years ago, by a Canadian Christian mom, that has gone viral: http://troublefacemom.com/2012/10/31/on-halloween/ ). But do not do any of these things just to get people into church. Do these things to create relationships with people, because Christ is shared in relationships. But do something. And always be on the lookout for opportunities. Recently I found out that Calvin College encourages students to attend local congregations in the morning. Most of these students are believers, of course, but it’s still a great opportunity to extend hospitality and also enrich our own fellowship with the presence of young believers.

Why must we do these things? Because the Great Commission isn’t optional, or just for a few select Christians. Jesus calls us to be disciples, and to make disciples.

Experimental Ministry

By Raymond Blacketer

On April 20, 2015

In Missional Church, Pastoral Ministry

What if we could try something new in ministry without being committed to it long-term, just to see how it works? Well, who says we can’t? At last fall’s Leadership Training Event Amy Schenkel, from Monroe Community Church, spoke on the topic, “Experiment Your Way to Change.” She defined an experiment as “short-term, intentional plans that help a congregation live into a new behavior.” It’s a way of risking something new, but with very little risk. If it works, it might or might not become a permanent ministry. If it doesn’t work, no big deal. Nothing ventured, nothing gained.

Thinking of a new practice as a temporary experiment can relieve anxiety and help churches to implement change with less stress and worry.

For example, Hillside Church here in Cutlerville tried an experiment called “The Cars of our Life.” People from the congregation took pictures (with permission) of interesting cars in their neighborhood. This led to conversations with unchurched members in their community. Monroe Community Church had a scavenger hunt in their downtown area, which was well received by the downtown community.

Amy explained what goes into making a good ministry experiment:

A good ministry experiment addresses an issue or problem that we don’t really know how to solve. For example: What do we do about declining attendance in our PM services?
A good ministry experiment takes place over a short period of time. There is more willingness to try new things if there is not a long-term, locked-in commitment.
A good ministry experiment is simple and requires few resources.
A good ministry experiment recognizes that there is some risk involved, but it is not a great amount of risk because it is short-term and does not require many resources.
A good ministry experiment is creative. We have creative people in our congregation with good ideas; don’t be afraid to share them. They are appreciated, even if we don’t end up implementing them.
A good ministry experiment can be measured and evaluated. We can reflect on it and see how well it worked, or didn’t work, or how it could be tweaked.

There are a number of areas where I could see us trying this out at First Cutlerville. These are just some brainstorming ideas; there are plenty of creative people in our congregation, and I’m sure you can come up with more ideas as well.

We could have small groups that focus on a very particular study or activity, which only meet for a limited time.
We could apply this to our worship planning. Persons could volunteer to help plan worship services for a season (for example, Lent through Easter).
Our deacons could suggest a short-term service project or opportunity in which church members can participate.
We could apply this to our ongoing reflections on the evening service. What are some other options we could try on a temporary, experimental basis? Could we try something different for the summer months?
We have our Women of the Cloth, who meet regularly. What about other activity-centered groups, or even single events, that create fellowship and could also be missional if we invite our neighbors. I’m thinking “People of the Shooting Range,” 🙂 but there are many other possibilities.

Think about it, and let your creativity run wild. Let’s experiment our way into the future that God has in store for us, and I trust that the Holy Spirit will bless our experiments, even when they don’t work out. Even when it doesn’t work, it’s not a waste of time. Like a scientist in the laboratory, we can learn just as much from experiments that don’t work as from those that do.

(First Cutlerville CRC Focus, Spring 2015)

The Marks of a Missional Church

By Raymond Blacketer

On September 23, 2014

In Missional Church, Pastoral Ministry, Worship

In the last Focus I introduced the term “Missional.” It describes a church (or other community) that is intentionally outreach-oriented. To be missional is to be intentional about connecting with people in your community, in your neighborhood, who may have very little exposure to the Christian faith, and very knowledge of the Bible, and perhaps none at all. A missional church is one that recognizes that the church exists entirely to put into practice the mission of God in the world, namely, to make disciples. Tim Keller, pastor of Redeemer Presbyterian Church in Manhattan, identifies six main characteristics of a missional church in an online video that I recommend. He goes deeper into these themes in his book Center Church, a textbook for urban church planters. His points apply just as much to a suburban church, though in some ways, suburban ministry might be even more challenging, because people tend to be isolated from each other. Here are Keller’s six marks, which I am examining in more depth in our Sunday evening teaching services:

1. A Missional Church Knows the Idols of the Culture. In other words, a missional church is aware of what it’s up against. And a missional church understands that the world’s leading idols (sex, money, and power, according to Keller) are not just problems for unchurched people. Believers bow the knee to these idols as well, just as the Israelites were tempted to worship Baal on the side. And so, as closet idolaters, we should sympathize with our neighbors, not just judge them.

2. A Missional Church has to Contextualize and Speak in the Language of the Culture. A missional church needs to know the culture well, and also love and respect people outside the church subculture. To “contextualize” means to translate the gospel into terms that our unchurched neighbors can understand. (In doing so, by the way, we also come to better understanding of our faith and our God.) It means knowing about what people are reading, what shows they watch, what movies are popular. It doesn’t necessarily mean you should watch Game of Thrones, which seems to glorify the idols of our culture (I have never seen it, but the show is notorious for its explicit content and brutality). But it doesn’t hurt to know what the show is about (getting ahead by any means necessary), and that it is wildly popular.

3. A Missional Church Equips Believers to Live their Faith in a Secular Culture. Instead of being a fortress to protect ourselves and our children from the world, a missional church views itself as a training ground for incursions into the world with the message of the gospel. For example, I believe good Christian schools can help equip our children and youth to be missional; but there have been times when people experienced them as a way to protect our children from the outside world (the fortress mentality). And even as we promote and support Christian schools, we must respect families who choose public education and not treat them as second class.

4. A Missional Church has a Reputation for Being Both a Contrast and a Servant Community. This is important. We should critique what’s wrong with our culture, but not in a self-righteous or arrogant way that disrespects people or comes off as judgmental. People will listen when we show that we care about them, when we act as their servants, and not as judges.

5. A Missional Church Conducts its Events Deliberately Expecting and Speaking as if Non-Believers are Present. Ok, maybe not council meetings, but most of our activities. We can’t assume our neighbors know the stories of the Bible. We can’t assume that people believe in God or an afterlife the way that was more common just a generation ago. And we should try to avoid churchy jargon that unchurched people don’t understand (and probably our kids don’t, either). And avoid simplistic clichés, like “God has a reason for everything.” That might be true in some sense, but we often cannot see any plan or purpose in our times of pain. Or: “God will never give you anything you can’t handle.” Try telling that to someone suffering from extreme anxiety, or recovering from a nervous breakdown. On second thought, don’t!

6. A Missional Church Practices Unity on the Local Level as Much as Possible. If the main message that comes through in our church life is how other Christian are wrong, and if we act as if we represent the only legitimate form of the Christian faith, that’s a bad witness. Working together with churches and Christian faith traditions is a great witness. That does not mean that we fail to teach, treasure, defend, and even celebrate our own tradition, our own denomination, our own congregation. Older evangelism strategies encouraged our churches to downplay the Christian Reformed part and try to be more like non-denominational churches. That’s a game we lose just by playing, because, frankly, we stink at being non-denominational. It’s not who we are. Tim Keller does not hide his denominational ties (Presbyterian Church in America), and that didn’t stop his church from growing to 5200 members. He does not downplay what is distinctive about the Reformed and Presbyterian tradition of Christianity. It does mean that we shed the older attitude that we are the only true church. It means openness to learning from and being enriched by other Christian traditions in the one, holy, catholic (universal) church, and working together in matters of common concern, such as supporting the local food bank. One of my favorite events in the small town of Barrhead, Alberta, was our ecumenical Advent service, which included the local clergy, choirs, and music groups of the various churches. It was a visible manifestation of our unity, and it had a great impact on many people in the community.
(First Cutlerville CRC Focus, September 2014)

On Being a Missional Church

By Raymond Blacketer

On June 30, 2014

In Missional Church, Pastoral Ministry, Worship

First Cutlerville CRC Focus article, June 2015

“Missional” is a fairly new term for describing a church that is intentionally outreach-oriented. The term is new; the idea is as old as the church—even older, if you go back to Abraham’s calling in Genesis 12. My family was evangelized into a missional church long before the term was fashionable. But not every congregation is outreach-oriented. Some are much more inwardly-focused. That kind of church can be very comfortable, as long as you’re not a visitor, or someone new to the congregation. That kind of congregation can be supportive; it can have good fellowship, solid preaching, and attractive programs. It might even have a nice outreach statement on paper. But an inward focus not what it means to be church.

Ultimately, an inward-focused church will not grow. It may grow in the short term, but not from evangelism. Growth will largely come from people switching churches based on their preferences. But members will also leave when things change, because the most important thing has become: Does the worship experience fit my needs? It is a consumer approach to church.

Tim Keller, pastor of Redeemer Presbyterian Church in New York City, knows what it means to be genuinely missional. He planted a congregation in the most gospel-resistant part of the nation’s largest city, in Manhattan. It’s now a multi-site congregation with over 5,000 members. But it’s rather different from most mega-churches. It is confessionally Reformed. The worship employs liturgy and readings. The sermons are deep and doctrinal. The music is mostly classical, with some services that use jazz or contemporary worship songs.

Worship style is not what makes a church missional. Style varies and changes with time. What is more important is being intentional about outreach. A church that makes it their number one priority to reach people with the message of hope and new life in Christ, and embodying that good news in concrete ways—and a church where that is more important than whether I feel comfortable or feel I get all my needs met—that is a missional church.

Tim Keller ministers in a very secular and skeptical context. But in reality, our context here to the southwest of Grand Rapids is heading in the same direction. We can no longer assume that people believe in God or an afterlife. We cannot presume that people will take the Bible as God’s Word. But Keller reminds us that it’s not all about making a rational argument for the existence of God, or the reliability of the Bible. He emphasizes that we have to show that Christianity makes emotional sense before we can talk about it making rational sense. (By the way, Tim Keller has written an excellent book about how the Christian faith makes sense, entitled, The Reason for God). In other words, we have to show people that the gospel really changes us in order for people to take seriously the claim that the gospel can change their lives. We can show that the good news of Jesus makes “emotional sense” by our hospitality, by our welcoming embrace of our neighbors, by our willingness to tolerate unsanctified language and undisciplined children, by our commitment to persons and families that are deeply broken, and often chronically broken.

Tim Keller talks about six characteristics of a missional church. Stay tuned…I will talk about those six features in the next edition of the Focus!

Help Wanted

By Raymond Blacketer

On March 31, 2014

In Christian Life, Pastoral Ministry

The ministry of the church is a joint effort. The calling of pastors is to “equip the saints for works of service, so that the body of Christ may be built up” (Eph. 4:12). We, the Blacketers, have been here at First Cutlerville for a year and a half, but the congregation still seems very new to us in some ways. Since I have been teaching catechism immediately after the morning service, I find I have much less time to connect and interact with members. There are still many people in the congregation whom I recognize, but your name doesn’t come to me right away. We were probably introduced when we arrived, but I have this professor brain that remembers numerous dates from the life of John Calvin, but your wife tells me her name is Linda and five minutes later I call her Lynne. Some of my fellow pastors can hear a name once and remember it forever. I’m not one of them. I have to work hard at it, and I often embarrass myself by getting it wrong. And then there are many of you whose names I get right, but I still don’t know much about you; I haven’t heard your story.

So I need your help in the ongoing process of getting to know each other. One way involves the nametags that I saw everyone wearing were quite helpful when we first came. We should continue to use those, and not only for the absent-minded professor-pastor. They also help to promote a feeling of welcome and hospitality for visitors, and also new members, who still may not know very many people at First Cutlerville. And if you don’t know me very well, I would love to get to know you. Starbucks, anyone? I would like to have more pastoral visits that are just for the purposes of getting to know you and connecting with you.

And speaking of hospitality, that is another area where I need your help. We are known as a caring congregation. So I encourage you to extend that caring to the newcomer, the visitor, the person who sits on the other side of church whom you don’t know that well. It’s impossible for me to develop a close relationship with everyone in the church; but it’s not impossible for every family to make a commitment to invite a newcomer over for lunch on a Sunday.I also need your help when it comes to the vision of this congregation for reaching out into our community, and to our neighbors, to those who could really be blessed by a supportive church community like First Cutlerville. What are some of the good ministries that were happening when there were two full-time pastors at First Cutlerville? Are there ways for members to take the lead in some of these areas? Are there visitors whom you have noticed, and who may need to be connected with a Bible study, or invited to meal night?And I need your help if you are a regular attender, but you have held back from getting involved. Maybe you’re waiting to be asked. Please don’t wait. We need people like you to help out with our Gems and Cadets, or our Kids’ Hope mentoring ministry to at-risk kids in Marshall Elementary. And those are just a few examples.We’re all in this together, this thing called church—the community Jesus creates, guides, loves. He uses his bride the church to draw people to himself, and to help lost people can find their way, by encountering the love of Jesus in us. Your help is needed, and wanted.

Sensory Sacraments

By Raymond Blacketer

On February 12, 2010

In Liturgy, Pastoral Ministry, Reformed Theology, Worship

I’m preaching on Ephesians 4:1-16 on Sunday, and we are celebrating both sacraments, baptism and the Lord’s Supper. We’ve been discussing the sacraments quite a bit lately in our CrossTraining services, particularly the issue of admitting baptized children to the Lord’s Table; and on Sunday we will discuss in greater depth the role of Profession of Faith, and some of the challenges we as a church face in terms of young adults who are less enthusiastic about taking that step. While I was doing research for my lesson and sermon, I ran across a book by William Willimon, an author whose writings have been invaluable to me in my preaching and teaching. It’s called A Guide to Preaching and Leading Worship, and it turned up on Google Books, which generously showed me some very interesting pages about how the sacraments connect to our senses, and by doing so, connect heaven and earth, the new creation with the old, the “sacred” and the “mundane.” Publishers shouldn’t complain too much about Google Books, because after reading these few pages, I immediately ordered the book.

Here are some excerpts from pages 40-43:

“Sacraments…are everyday objects, like bread and water, and everyday actions, like eating and bathing, that when done among God’s people in worship convey both God’s love for them and their love for God. God uses everyday things we can understand—bread, wine, water—to show us a love that defies understanding.”

Willimon talks about baptism as a communal activity. There is no such thing as private baptism, nor could there be. Willimon says, “Baptism is a sign that Christianity is not a home correspondence course in salvation; it is a sign of a social, ecclesial, familial, gracious, communal way of life.”

“What do these sacraments mean? The Lord’s Supper means everything that any meal means: love, fellowship, hunger, nourishment. These meanings are given added significance because, in this meal, we commune with the risen Christ, who joins us at the Table. People may not know what redemption, atonement, reconciliation, sanctification, and all our other big words mean—but everybody, from the youngest to the oldest, knows what a meal means. …

“Baptism means everything that water means: cleansing, birth, power, refreshment, life, death. These natural, everyday meanings of water are given added power because the water is administered ‘in the name of Jesus.’ When we baptize, the congregation ought to see, hear, and feel water. Once again, some people may not know what justification, redemption, and prevenient grace mean—but everybody knows what it means to be thirsty, to be born, to drown, or to be dirty.

“…When we worship through wine, water, and bread, when we point to human events like a meal or a bath, we are linking our faith with daily life, spirit with flesh, the heavenly with the mundane. …Therefore we do a great injustice to the sacraments when we transform them into some ethereal, detached, ‘spiritual,’ exercise that has no support in everyday experience. Specifically when we celebrate these rites, we must use wine that tastes like wine and bread that looks and tastes like the bread we had for breakfast this morning. When we baptize, we must use water in sufficient amounts so that everyone sees, hears, and feels the experience of water.”

I hope this Sunday we see and hear and smell and taste and feel the grace of God in Jesus Christ.

Imaginative Reading

By Raymond Blacketer

On July 14, 2009

In Books, Pastoral Ministry, Writing

I have not updated this blog for several weeks. Instead, I have been reconnecting with my family after nine weeks of separation. But I have also been participating in a class at Calvin Theological Seminary called “Imaginative Reading for Creative Preaching.” It is led by Calvin Seminary President Dr. Cornelius (Neal) Plantinga and Truett Theological Seminary Professor Hulitt Gloer. (Truett is connected with Baylor University, a Baptist institution in Waco, Texas). This course is producing profound enjoyment, and hopefully, stirring up my brain to creatively and effectively tell the story of God’s love from the pulpit.

In the first week we read an American classic, The Grapes of Wrath, by John Steinbeck. This is a story that many young American students are assigned to read in highs school or college, long before they are able to appreciate it. One enduring image is that of Ma Joad, who is the bulwark of strength, a citadel of endurance during times of extreme scarcity and trouble; she holds the family, including the menfolk, together when they are at the breaking point. It is a story of hope, and how persons can only thrive when they work together. The (ex-) preacher in the story, Jim Casey, is also very interesting, because he only truly discovers his calling after he gives up preaching in the conventional sense (in this case, whipping up the faithful into a frenzy of emotion and glossalalia). He begins to find the holy everywhere, and in everyday things. And ultimately he gives his life defending the rights of the poor Okie immigrant farmers. It’s no coincidence that he shares his initials with Jesus Christ.