Open2You

What's really revealed in Scripture?

SERIES: “THE LIVING CORE”

Message: “What's Really Revealed in Scripture?”
Condensed Version of a Message by Rev. Ken Morrison, Pastor – August 8, 2010
Copyright 2010 by Kenneth L.Morrison  All Rights Reserved
Via de Cristo United Methodist Fellowship
7430 E Pinnacle Peak Rd, Ste. 134
Scottsdale, AZ 85255
Phone:  480-515-4490
www.viadecristo.com
e-mail:  ken@viadecristo.com

This message series is based on the Wesleyan Quadrilateral:

“Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.”

The Book of Discipline of the United Methodist Church, p. 77

Read 2 Timothy 3:10-17

What living core of the Christian faith is really revealed in Scripture? It used to be our core doctrines.

Several years ago, I became a temporary adjunct faculty member at a seminary related to another denomination. After I started teaching, I was informed that every faculty and staff member was required to sign the school's doctrinal statement which the sponsoring denomination considered to be the definitive Christian norms and standards revealed in Scripture.

I read the statement and found it very interesting. It had a lot of traditional theology which a United Methodist will find in The Articles of Religion of the Methodist Church. But there were two doctrinal standards that the school knew would not be acceptable in many denominations because they require baptism by immersion. This is where reason prevailed over what the original founders of the school considered to be mandatory biblical and traditional beliefs, part of the living core “revealed in Scripture” and binding upon everyone.

Times had changed and the school could not survive if students were limited to only one denomination or those baptized by immersion. Therefore, students were not required to sign the doctrinal statement that the faculty and staff were required to affirm annually. Furthermore, since the school needed accreditation for degrees to have professional standing, they were required to be non-discriminatory in hiring and to assemble a mix of denominations among the faculty. Thus, an addendum to the doctrinal statement gave faculty and staff members of other denominations freedom to disagree with the school's normative theology on baptism. This action made clear that the founder's conclusions about what Scripture really reveals were not norms and standards agreed to by all.

Today there is a lot of tension between the ancient documents of Christianity and our modern world. As a result, there is increasing disagreement on what is really part of the living core “revealed in Scripture.” In my journey of academic study and local church service, I have experienced much of the debate over the Scripture first hand. I have heard faithful people questioning of the Bible's content, historical accuracy, editorial bias, styles of writing, use of language, translation and conflicting theologies. Questioning everything is one of the most normal practices I experience in ministry today.

A church member asked me recently, “So, after all of the questioning, what do we have left?” My answer is that we still have the living core of the Christian faith left. However, that living core may be something different from the doctrinal approach of our predecessors.

Before I share with you my perception of that living core, let me share how I have been trained theologically to discern that core. There is a wonderful section of The Discipline of the United Methodist Church entitled “Our Theological Task.” The opening paragraph provides an overview of how we pursue the challenge of distinguishing the living core revealed in Scripture.

“Theology is our effort to reflect upon God's gracious action in our lives. In response to the love of Christ, we desire to be drawn into a deeper relationship with the 'author and perfecter of our faith.' Our theological explorations seek to give expression to the mysterious reality of God's presence, peace, and power in the world. By so doing, we attempt to articulate more clearly our understanding of the divine-human encounter and are thereby more fully prepared to participate in God's work in the world.”

The Book of Discipline of the United Methodist Church, p. 74

I have been trained to reflect, respond, be drawn into a deeper relationship, give expression to the mysterious reality, understand and participate in God's work in the world. More than needing doctrines, I need perceptions to guide me.

Here are my perceptions of truths at the living core of the Christian faith revealed in Scripture:

1. God is and rewards those who diligently seek to participate in God's will, way and work.

2. God sent Jesus to show us how to incorporate the will, way and work of God at the center of our lives and to gather ourselves in a community of grace and service.

3. God sends the Spirit to facilitate our ongoing reflection and response to the life and call of Jesus. However, this does not mean that the Christian will always or even often experience the mysterious reality of God's presence. Trust in that reality, regular use of the means of grace and on-going obedience to one's calling are more necessary than “spiritual” feelings.

4. The church is an ongoing experiment in proclamation and response for the transformation of the world, starting with the people of the church.

5. Generation after generation, the human condition never changes. Individually and collectively we all have potential for great good and great harm and we are responsible to choose. It is with good reason that the first two general rules of early Methodists were: do no harm and do good.

6. We are each and all together accountable for our choices. Our thoughts, words and deeds matter to God because they affect the human condition. The core spirituality of the Christian faith can be summed up in the 4 R's: repentance, reconciliation, restitution and renewal. Hold yourself and others accountable to do these four things and harm will displaced by increasing good.

7. Our calling in this world is to love God by loving neighbor. However we give expression to the mysterious reality of God's presence, peace and power in the world in worship, if we do not love our neighbors in practice, there is no need to try to persuade others on Sunday that we love God and are abiding in God's presence.

8. The faith journey is a life-long adventure. My own divine-human encounter with the love of Christ since my teens is still drawing me to become perfected in love at some future point in this life. This is an age-old Methodist perception that I find growing stronger as the years pass for me.

9. The way of Jesus, the way of the servant, is to be our way. Like Jesus, I believe we have come to serve rather than to be served.

10. The goal to be pursued in our serving is shalom (wholeness and well-being). This word and concept has become increasingly dominant in my thoughts in recent years. I want shalom for others and I both work and pray for it.

11. Our biggest challenge is to become genuinely and deeply open to others. This is an extremely counter-cultural concept today. We church people, like political people, are increasingly prone to isolate ourselves from others who are different and to exclude them from both fellowship and conversation. I do believe in following the inclusive attitude of Jesus toward humanity by offering others an open heart, mind and door.

These are just some of my perceptions of the living core of the Christian faith. I am sure you will note that I have not said enough about what many consider the core doctrines of the church. I have particular beliefs on theological subjects, but for me they no longer reside at the core of the Christian faith revealed in Scripture. The core is the way of Christ rather than the ideology of the church as established by some group of people in their particular historical and theological context.

Here is an invitation for you. Write down your perceptions of the living core of the Christian faith. Write down the ideas and guidelines that help you choose to live more in the way of Jesus today.

So, what difference does it make when the living core of the Christian faith is perceptions that provide guidance rather than doctrinal statements? Perceptions get passed on to others and often have a transformative effect.

On my last day as a Seminary faculty member, I was approached by one of my students following graduation. She told me that my class had made a real difference for her. It was not something I said or did, but rather something I required my students to do that helped her. I had my students engage in ecumenical conversations about the theology and practice of worship, both in the classroom and through visits to services in other denominations. She told me that the experience had enabled her to stop judging other churches, see beyond doctrinal differences, and freely worship with them. She was happy that her perception of others had changed and now she was more deeply and genuinely open to what God is doing in our world. I believe she is discovering something dynamic from the living core of the Christian faith as revealed in Scripture – there are sheep in other folds. Thanks be to God!

Magnetic Discipleship

“Magnetic Discipleship”
Condensed Version of a Message by Rev. Ken Morrison, Pastor – July 25, 2010
Copyright 2010 by Kenneth L.Morrison  All Rights Reserved
Via de Cristo United Methodist Fellowship
7430 E Pinnacle Peak Rd, Ste. 134
Scottsdale, AZ 85255
Phone:  480-515-4490
www.viadecristo.com
e-mail:  ken@viadecristo.com

Read Luke 19:1-10

It is not often that a pastor gets to be a religious outsider. It happened for me one spring day in 1976. From my auto I had observed a religious group preaching on a street corner a few days earlier and noticed them setting up in the city park across the street from the church where I served. I decided to investigate who they were and what they were doing. It turned out that they were followers of Rev. Moon or “Moonies” and two of them came to engage me in a conversation. It did not take long to see that it was all about them and not about me. They were all right and I was all wrong. Very quickly I was ready to extricate myself from the situation. I could not get away fast enough.

With so many religious people ready to get in your face and push their agenda, it is no wonder that many Americans have an increasing desire to keep their religion and spirituality a private matter. Increasingly young adults across our country are identifying themselves as “spiritual but not religious” because religious organizations and institutions have left them with a bad feeling.

Our strategic planning team discovered that the “dechurched” are the largest group of people in our area who do not have a current congregation. The dechurched are simply people who have not been to church in more than six months. The team developed a vision of becoming a magnet congregation planning our life and ministry to attract this large body of people who may be as many as half our neighbors.

Let me push back at that vision of us trying to make our church a magnet. In Luke 19:1-10, Zacchaeus is the ultimate “dechurched” person because his role as a tax gatherer and Roman lackey makes him an outcast from the synagogue and any other form of Jewish fellowship. In Luke's story, Zacchaeus is attracted to Jesus, but of greater importance is the fact that Jesus allows himself to be attracted to Zacchaeus. The transformation in Zacchaeus' life is a result not of preaching or teaching, but of attention and an invitation to dinner. The act of kindness inspires Zacchaeus to draw Jesus closer.

Maybe we need to let people around us attract our attention instead of trying to attract theirs. Maybe the invitation to church is not the first invitation we need to give. Instead, how about inviting someone new to join you for coffee, a glass of wine, a meal, a round of golf, or your book club. Letting people attract our intention and acts of kindness is what I call magnetic discipleship. By the way, I am not sure who picked up the tab between Jesus and Zacchaeus, but if you give an invite and pick up the tab I will be happy to say, “Well done, good and faithful servant.”

O For a Thousand Tongues to Sing - Lead Sheet

Here are two lead sheets for a contemporary chord arrangement of O For a Thousand Tongues to Sing.  Use the key of F for the keyboard and vocalists.  The guitar can capo on the third fret and play it using the chords for the Key of D version.

Download O For a Thousand Tongues - Trad Rhythm 3F PDF

Download O For a Thousand Tongues - Trad Rhythm 3D PDF

What Can the Church Learn from A. A.?

What Can the Church Learn from A. A.?
A reflection on the 75th Anniversary of Alcoholics Anonymous

“Lost and Found”
A Message by Rev. Ken Morrison, Pastor – July 4, 2010
Copyright 2010 by Kenneth L.Morrison  All Rights Reserved
Via de Cristo United Methodist Fellowship
7430 E Pinnacle Peak Rd, Ste. 134
Scottsdale, AZ 85255
Phone:  480-515-4490
www.viadecristo.com
e-mail:  ken@viadecristo.com

Read Luke 15

Take a moment and remember the last time you lost something valuable.  How did it make you feel?  Maybe you were frustrated, frantic, feeling stupid to have forgotten where you left the item, and worried about the consequences of the loss.  How did it make you feel when you found the item?  Probably relieved and maybe joyful.  Losing and finding is a normal experience; it happens to us all of the time.

Becoming lost is a much more upsetting experience.  I remember the night I became lost at a high school football game when I was a child.  In my hometown we had a large stadium built during the W.P.A. days of the Great Depression.  My father took me to the game and introduced me to football as a spectator sport.  I decided that I wanted a drink from the refreshment stand and asked my father if I could go get it for myself.  He asked me, “Do you know the way there and back?”  I replied, “I do,” so he gave me some money and I began my journey feeling like one of the big kids.  I made it to the refreshment stand just fine, stood in line with all of the adults who towered over me and purchased my drink.  Then it happened.  I turned around and could not tell which way I had come from.  There were so many ramps leading up into the stadium and every one looked the same.  I walked up one of them and found myself staring at the backsides of hundreds of standing spectators.  I could not see my father.  Finally someone noticed that I was lost and took me to the announcers booth.  They called out over the speaker system, “Mr. Morrison is lost and his son is looking to find him.”  My father came and led me back to our seats and calmed me down.  To this day, I remember what it feels like to be lost and found.

Worse than losing and finding or being lost and found is to lose yourself.  This is where the story of Alcoholics Anonymous begins.  Bill Wilson served in World War I and found that he could lead men and drink with the best of them.  When he came home, he decided to pursue a law degree.  However, the lure of getting rich from investing drew him to abandon the law.  He discovered he had an affinity for the business and the life with other men drinking after a day at the office.  He told his wife that the drinking was what men like him did.  Then came the crash of the market and the Great Depression.  Bill found himself in a downward spiral that he could not end because of the increasing impact of alcohol on his life.  Finally in the mid-1930's he found himself taking treatments that would half kill him in the hope that they could stop his alcoholism and keep him out of an asylum.  An old drinking buddy named Ebby came to share with Bill how he had found God and a power greater than himself to help him stop drinking.  Bill was an agnostic, but finally decided to give God a try declaring that he was ready for anything...anything.  Bill saw the light and experienced the power of God great enough to break the grip of alcohol for himself.  Bill stopped drinking and soon was trying to help other men break free.  A. A. was born seventy-five years ago on the day that Bill helped Dr. Bob made his breakthrough. 

Today A. A. has 1.2 million members, 55,000 meeting groups (including one on Friday nights at Via de Cristo) and there are 11,000 treatment centers using the twelve steps.  I like the way the twelve steps are described in the “Big Book” of A. A. (these are from an online version of the second edition of the book Alcoholics Anonymous which made its first appearance in April 1939, pp. 59-60). 

1. We admitted we were powerless over alcohol--
that our lives had become unmanageable.
2. Came to believe that a Power greater than ourselves
could restore us to sanity.
3. Made a decision to turn our will and our lives
over to the care of God AS WE UNDERSTOOD HIM.
4. Made a searching and fearless moral inventory of ourselves.
5. Admitted to God, to ourselves, and to another
human being the exact nature of our wrongs.
6. Were entirely ready to have God remove all
these defects of character.
7. Humbly asked Him to remove our shortcomings.
8. Made a list of all persons we had harmed, and
became willing to make amends to them all.
9. Made direct amends to such people wherever possible,
except when to do so would injure them or others.
10. Continued to take personal inventory and when
we were wrong promptly admitted it.
11. Sought through prayer and meditation to improve
our conscious contact with God AS WE UNDERSTOOD
HIM, praying only for knowledge of
His will for us and the power to carry that out.
12. Having had a spiritual awakening as the result
of these steps, we tried to carry this message to
alcoholics, and to practice these principles in all
our affairs.

Wonderful ideas!  A. A. may view them as the steps to recovery, but in the church we see them more generally as a very practical outline for a faith journey.  They come from the New Testament and are well illustrated by stories of Jesus retold in Luke 15 about the lost sheep and the lost coin.  What is the reign of God like?  It is not like the community of Pharisees and Scribes who see the reign of God calling for them to exclude from fellowship anyone whom they judge to be a sinner.  Jesus portrays a very different community.  You experience the power of the reign of God when someone comes to find you, like a shepherd finding a lost sheep, and with a voice and a personal touch you are brought back into the fold with rejoicing.  Like a person having lost a coin:  you never forget the value you once had and never give up the search until that value is recovered.  Then it's joy for the entire community!

I have long admired the work of A. A. and I would like to highlight five things they do that the church can learn from:

A. A. sticks to their mission – facilitating recovery.  Their twelve traditions prevent them from becoming sidetracked.  The church needs to stay focused on our mission:  making disciples of Jesus Christ for the transformation of the world.  The best way to do this is by being disciples who allow our lives to be transformed by the Power that is greater than yourself.  As John Wesley said, "When you set yourself on fire, people love to come and see you burn."

A. A. tells people there is a higher power and lets them discern their way into a relationship and conceptualization.  Often the churches argue about God using scripture, theology and religious tradition.  God is seen in caricature rather than Power.  We need to have more confidence that God will help people discern and experience spiritual grace and power if we simply encourage those in need to open their hearts and minds to the One who so loves the world.

A.A. lets people be real.  At A. A. you can retain some privacy by hiding your surname, but you are encouraged to share your real story.  At church we do just the opposite.  We wear name tags and hide our stories from one another.  This behavior undermines both our fellowship and our wholeness.

A. A. holds people accountable with grace.  They provide a sponsor to help you avoid harm as much as possible and pick you up when you do stumble and fall back.  Today we view accountability in the church as intrusive and maintain a “this is my space...that is yours” distance from one another.  It is no wonder that many people experience the church as “the only hospital that shoots its wounded.”

A. A. makes recovery a lifelong process.  There are sobriety tokens from one month to fifty-five years.  In the church we need to remember that discipleship is a lifelong process.  We can become perfect in love in this life, but most likely toward the end of the journey.

In thanksgiving for the first 75 years of Alcoholics Anonymous, I encourage you to participate in both recovery and discipleship.  How?  By helping the lost be found and find themselves.

In the twelve promises of A. A. is the future awaiting each one of us who participates in recovery and discipleship (these are from an online version of the second edition of the book Alcoholics Anonymous which made its first appearance in April 1939, pp. 83-84).

We are going to know a new freedom
and a new happiness. We will not regret the past nor
wish to shut the door on it. We will comprehend the
word serenity and we will know peace. No matter
how far down the scale we have gone, we will see
how our experience can benefit others . That feeling
of uselessness and self-pity will disappear. We will
lose interest in selfish things and gain interest in our
fellows. Self-seeking will slip away. Our whole attitude
and outlook upon life will change. Fear of people
and of economic insecurity will leave us. We will intuitively
know how to handle situations which used to
baffle us. We will suddenly realize that God is doing
for us what we could not do for ourselves.

Hear the Good News:  The lost can be found and find themselves.  Thanks be to God!

Patient capital, markets that work and ending the endless emergency of poverty

Seth Godin is a marketing guru and someone whose blog I read every day.  He is the one who introduced me to the Acumen Fund and Jacquelin Novogratz who is the founder and CEO, as well as the author of The Blue Sweater that I have previously recommended as a great read.  Here is a link to Seth's Blog for Aug. 20, 2009.  He shares the story of how patient capital is making a difference in people's lives around the world.  You may just want to subscribe to Seth's Blog.  I'm glad I did.

Seth's Blog Entry on Patient Capital

PEOPLE MATTER MOST

I have experienced a lot of church settings where beliefs mattered most.  Such groups soon made it clear who belonged and who did not based on one’s agreement or disagreement with certain unquestionable propositions.  I have seen the pain of rejection dished out again and again to good people who had done nothing more than think and act differently from the norm.  All most of these people were doing was critical thinking.

 

In the John 3:16 favorite Bible verse of so many Christians, we hear this affirmation:  “For God so loved the world…”  What matters most to God is people.

The following statement expresses the kind of church and people we are and intend to be:

 

People Matter Most

For God So Loved the World

 

That’s where we stand.  Are you willing to stand with us?

 

Copyright 2009 by Kenneth L. Morrison  All Rights Reserved

 

Dr. Ken Morrison

Pastor

Via de Cristo United Methodist Fellowship

7430 E Pinnacle Peak Road, Ste 134

Scottsdale, AZ 85255

480-515-4490

www.viadecristo.com

ken@viadecristo.com

FAITH AND CHURCH SIZE

The Barna Research Group has posted the results of a new survey How Faith Varies by Church Size.  What interests me in the results is that there appears to be more diversity of opinions about faith issues in smaller congregations than in larger ones. 

 

I believe that the larger the congregation, the more limited you will find the theological conversation because the pastor is the dominant voice and has centralized control over all congregation-wide conversation topics and influential participants.  In smaller congregations, the pastor’s voice is one among many.  The pastor is not in control of the conversation, the voices who are invited to have influence or the diversity of opinions within the congregation.

 

The large church breeds similarity.  The small church may be our greatest hope of nurturing our conversation with diversity.

 

Copyright 2009 by Kenneth L. Morrison  All Rights Reserved

 

Dr. Ken Morrison

Pastor

Via de Cristo United Methodist Fellowship

7430 E Pinnacle Peak Road, Ste 134

Scottsdale, AZ 85255

480-515-4490

www.viadecristo.com

ken@viadecristo.com

HIGH DEFINITION CHRISTIANS

The first television set my parents bought had a big cabinet, small screen and a lot of snow when they tried to adjust the rabbit ears and pick up a signal.  I remember seeing a football game and only being able to tell teams apart because of their dark and light jerseys.  When my parents brought home our first color TV, it was a vast improvement in the television viewing experience.  I could see the colors of the teams, the green field and the blue sky.  Three years ago, my wife and I bought our first High Definition plasma television.  Suddenly our viewing experience took a quantum leap.  The colors were more vivid than anything we had ever seen on screen and when we watched a football game we could see the scratches on a helmet, the blood on uniforms and the little clods of dirt on the field.  We saw things we had never been able to see when we were watching standard definition television.

 

I have gone through a similar journey in my Christian education.  As a child, my parents took me to Sunday School where I learned Bible stories and sayings.  If I missed a week, I would miss a story; if I missed a few weeks, I could miss a character; if I missed a month, I could miss a century or a millennia of history and never know it.  In High School, I had a Sunday School teacher who introduced us to theological thinking by reading to us The Screwtape Letters by C. S. Lewis.  We learned to think deeper about sin, temptation, and personal free will.  However, it was in graduate school that I discovered the depth of detail that I had been missing in all of my previous education.  We explored biblical and church history with the aid of historians and biblical and systematic theology with the aid of theologians.  We engaged in broad conversation with leaders in many academic disciplines with the goal of enabling us to influence our churches as High Definition Christians.

 

In the local church, most denominations use the catechetical approach to Christian education in their effort to produce High Definition Christians.  We give people brief summaries of the basic principles of Christianity in question-and-answer formats and are happy when they come back with the “right” answers.  We give basic instructions on subjects that matter to the church and fundamental principles or beliefs that we expect to be accepted uncritically.  The goal of the catechism is to give people highly defined “right thinking” so as to help them defend themselves against “wrong thinking.”  However, this is not High Definition Christian Education, but rather Standard Definition Christian Education.

 

What happens when congregants so educated run into people who are different thinkers?  Tension, confrontation and schism!

 

The conversational model of academia is a more productive approach to achieving the goal of developing High Definition Christians.  Standard Definition Christian tools like the Doctrines, Creeds, Discipline, Book of Worship and Hymnal are actually produced by High Definition Christian conversation with people of alternate and even opposing views contributing to the development of a finished product.  Standard Definition tools represent our answer to the question “What?” - What do you believe as most representative of the whole body?  However, in the prior constructive conversation, many participants learned the value of listening carefully to diversity and reflecting deeply on the more important question “Why?” – Why do you believe that?  Learning to ask the “Why?” question and explore possibilities in multiple meaning was an exercise and experience ultimately more valuable than the tools they helped produce.

 

The local church needs to do more than teach a catechism.  We need to nurture conversation in which participants are encouraged to become “Why Thinkers.”  When we respectfully ask one another, “Why?” and listen carefully to responses, we all make progress toward becoming High Definition Christians because we see so much that was missed in previous faith systems and iterations of standard definition tools.

 

Here is a word that can change our thoughts, beliefs and even our community’s life:  Why?

 

Copyright 2009 by Kenneth L. Morrison  All Rights Reserved

 

Dr. Ken Morrison

Pastor

Via de Cristo United Methodist Fellowship

7430 E Pinnacle Peak Road, Ste 134

Scottsdale, AZ 85255

480-515-4490

www.viadecristo.com

ken@viadecristo.com

RELIGIOUS RELATIONSHIPS

I have observed that often the hardest relationship to negotiate is not with people of other world religions (“neighbors”), but with people of our own religion (“brothers and sisters”) who have a different belief system or tradition. 

 

Why do we do this?

 

Have you found it productive to cut more slack to a “neighbor” than to a “brother or sister?”  Why?

 

Have you found it helpful to expect more from a “brother or sister” than from a “neighbor?”  Why?

 

Have you found it useful to argue with a “brother or sister” and hold a more respectful conversation with a “neighbor?”  Why?

 

Have you won anything by arguing with a “brother or sister” and avoiding argument with a “neighbor?”  Why?

 

We live and work with religious siblings and with neighbors.  Every relationship goes better when there is genuine respect in our conversation and collaboration.

 

Copyright 2009 by Kenneth L. Morrison  All Rights Reserved

 

Dr. Ken Morrison

Pastor

Via de Cristo United Methodist Fellowship

7430 E Pinnacle Peak Road, Ste 134

Scottsdale, AZ 85255

480-515-4490

www.viadecristo.com

ken@viadecristo.com

SATISFYING MUSIC

It happened again.  Worship didn’t feel right.  The musicians satisfied themselves at the expense of their ministry.

 

This time it was the organ playing just the right sounds (at another church), but the music was too slow for the congregation to sing with any feeling of enthusiasm.  It felt like we were singing in slow motion.  On another Sunday and in another place, it was the live band rocking out so loud that the congregation could feel the beat, but most could hardly hear the melody and lyrics.

 

Musicians – what satisfies us may not satisfy our call to ministry.  A good definition for ministry is “minus-try.”  We musicians are here to serve others whose needs are different from and greater than our own.  We may like to hear ourselves play, but that is not why people come to worship. 

 

We play to serve.  A congregation’s greatest need is to participate in a meaningful expression of their spirituality.  They are not an audience, but a community needing help so they can fully participate in proclamation and response. 

 

Musicians – don’t aim for people to feel that you and your music are great.  As one of my church members has told me again and again – “I may not remember what you said, but I will remember how you made me feel.”  What he wanted me to help him feel was simply this - the presence of God.

 

Get the feel of worship right and everyone will be better satisfied.

 

Copyright 2009 by Kenneth L. Morrison  All Rights Reserved

 

Dr. Ken Morrison

Pastor

Via de Cristo United Methodist Fellowship

7430 E Pinnacle Peak Road, Ste 134

Scottsdale, AZ 85255

480-515-4490

www.viadecristo.com

ken@viadecristo.com