Mosaic Mennonites

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Let’s Dance!

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by Makinto

Editor’s Note: A version of this article first appeared in the Summer 2024 issue of Leader magazine, and has been reprinted with permission.  

Some time ago, my wife asked me, “Why is there such a resistance in American churches to dancing?” The Bible references dancing as a valid and vital expression of praise (Psalm 149:3). King David danced wildly before God as an expression of joyful thanksgiving (2 Samuel 6:14). 

My wife is from Burundi. Throughout Africa, a primary expression of praise is dancing, where moving to the beat of rhythmic music is an essential component of life and, naturally, one of the most immediate expressions of praise. 

We thought about a ministry invitation to a Pennsylvania Mennonite church last year. As I taught one of my original praise songs to the choir, I encouraged them to gently swing from left to right, also inviting them to clap their hands to the rhythm of the song. It caused a stir in the congregation—some indignant, some amused, many interested, and a few very excited to experience a new form of worship expression. 

Movement and dance can take many different forms in churches, according to their traditions. The expressive spectrum ranges from singing without any movement to choreographed ballet-styled dances, or improvised individual dancing including stomping, twirling, running, foot stomping, and jumping. There are liturgical dances, solo or in groups, expressive and choreographed worship dances narrating stories, and free individual dancing prompted by the Holy Spirit. According to the theological tradition of a church and its ethnicity, dancing is either forbidden, tolerated, orchestrated, or highly encouraged. 

WHY DO WE WORSHIP? 

Praising and worshiping God is not just a biblically prescribed activity (Psalm 150:6), modeled by our spiritual forebears who witnessed God opening the Red Sea, who partook in God’s victories, and danced wildly in thanksgiving processions. We worship God because we feel a personal and communal connection with God, acknowledging that God is simultaneously God Supreme, Lord of an eternal and unlimited kingdom, and Jesus Christ Emmanuel, God incarnate, who died and rose from the grave to invite us to a personal and vibrant relationship with himself. As we give ourselves to God in spirit and truth, our personal and collective worship becomes a sincere expression of our adoration for a mighty, living, and loving God. 

HOW IMPORTANT IS DIVERSITY IN WORSHIP? 

I have been invited to minister in several churches that were declared by the inviting pastors as diverse. Often, they were white churches with a few Black, Latino, or Asian folks sprinkled throughout the congregation. The worship was still monocultural, occasionally with Spanish subtitles, or crowned by the lone “Siyahamba” sung to a rigid beat. 

Isn’t it important to have a diverse worship program in the church, according to our understanding of the church as a multicultural, multinational body? 

As a person of mixed ethnicity, I am by nature diverse, but I am also sensitive to authenticity. I enjoy a rousing African American church service with pulsing rhythms, shouting, handclapping, a big choir, and a band. I equally enjoy an a capella, congregation-driven, four-part harmony Mennonite hymn sing or a two-hour African praise service with drums and joyful dancing. Worship needs to be authentic, a true expression of the people gathering in the church, expressing their identity as a group. As a church reaches out to other ethnic communities and finds harmony in a kaleidoscopic congregational mix, that church community can express that diversity, pulling members of every community into the active worship preparation and execution. Mosaic Mennonite Conference honors the cultural diversity of its congregations by including various worship styles and languages at all its conference-wide gatherings. 

Culturally or generationally diverse worship expressions need to be authentic, respectful, and inclusive, not just in the choice of songs or liturgical order, but in the preparation and participation of all diverse members. 

I once met a group of young men donning blue mohawk hairdos at a worship symposium. Responding to my curiosity, they told their story: 

We are worship leaders of a midsize church of about 800 members in Sacramento, and our senior pastor is 85 years old. In his office hangs a sign: “I respect and love you more than myself.” He lives it out every day and has groomed us through his sacrificial love. The pastor and his peers cherish hymns. Loving us youngsters, he has given us complete freedom to plan and execute the music for all three identical Sunday morning worship services. We love modern rock and praise songs, and he loves hymns, so we play both hymns and rock in worship. After a time of adjustment, our older generation began to love rock worship, and our younger folks are crazy about the hymns. 

What a great example of an integrated and generationally diverse worship expression. 

SHOULD WE ALL DANCE IN CHURCH? 

This question reminds me of Paul’s teaching about speaking in tongues in the church (1 Corinthians 14). It opens with the beautiful phrase “Let love be your highest goal!” and ends, “Be eager to prophesy, and don’t forbid speaking in tongues. But be sure that everything is done properly and in order.” Stretching the text a bit by replacing the word prophesy with worship and speaking in tongues with dancing, we get a sense of God’s message: Worship is an expression of love. God invites us to worship in harmony with each other and to refrain from disallowing diverse worship expressions, provided they don’t hinder others from worshiping God. 

Worship should always be authentic. We don’t need to start dancing exuberantly in church if we don’t feel like it, and we don’t need to sing songs in languages we don’t understand in the name of diversity. But when it reflects the heart of the congregation, different cultural expressions should be embraced into our worship, to the glory of God. A church with several ethnic groups may include a variety of worship expressions as it seeks to encourage deeper relationships between its diverse members and ultimately show the beauty and variety of different worship styles, foreshadowing transcultural worship in heaven when a great multitude from every nation and tribe, people and language, in the presence of all the angels and the elders, will worship God and sing: “Victory belongs to our God who sits on the throne, and to the Lamb” (Revelation 7:10). 

So, let’s dance? 

Reprinted from Leader, Summer 2024 Vol. 21 No. 4 © 2024 MennoMedia, Inc, Harrisonburg, VA. All rights reserved. Used with permission. 

Makinto

Pastor Makinto is director of Amahoro International, a mission organization promoting peace and development in East Africa, a Conference-Related Ministry. He has toured the world for 30 years as an international musical performer. 

The Gifts of Serving in a Small Town Church

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A Book Review of Brad Roth’s Flyover Church

by Steve McCloskey, Pastor, Taftsville Chapel Mennonite Fellowship

© 2024 Menno Media

I grew up in the Washington DC Metropolitan area and as an adult served in urban and suburban churches in places that included: Philadelphia, PA, Columbus, OH, and somewhere in New Jersey that was so busy and hectic that I didn’t have time to learn the name. I now find myself to be a pastor serving at a slower pace, in a small church, in a small town, in the second-least populated state of the country, Vermont. 

Reading author and pastor Brad Roth’s book Flyover Church: How Jesus’ Ministry in Rural Places Is Good News Everywhere has helped illuminate the experience of rural ministry. The book’s title calls attention to the miles of land in North America (between the airports of major cities) that has been called “flyover country”.  

The phrase suggests that these places (and the people who inhabit them) are looked over, looked down upon, and in between the airports and important places—the cities and population hubs. 

The beautiful hills of Vermont are not the same landscape as the plains of Kansas, but I related to the rhythms of small-town pastoring that Roth describes in Chapter 2, particularly his description of being in the wilderness. It is in the wilderness that Jesus is shaped, formed, and prepared for ministry. It is in the wilderness that solitude is found. The wilderness can also be a place of loneliness and temptation, due to the remoteness of these regions (Roth calls it “the abyss”).  

Roth notes that many pastors (rural, urban, and suburban) hold the mindset that “real ministry” takes place in large churches, in populated areas connected to power and influence. Indeed, real ministry does take place in those places, but not only in those places. We in rural congregations need the reminder that real ministry is taking place in our small towns too–and that we offer gifts to the Body of Christ that may not be possible in the large cities.  

We may not see immediate impact in large numbers of souls; but numbers aren’t what ministry is all about; the Good Shepherd leaves behind the 99 sheep to find the one out in the wilderness. And in interacting with that one sheep, in that remote place, the shepherd is in a place of influence. Every person matters to Jesus—and small towns and small churches might be able to see that more clearly in a community where everyone knows each other’s name. 

It is in rural places that farms are possible, and large quantities of crops and livestock feed most of the world. Jesus modeled finding spiritual sustenance in rural places, too. In small, slow, quiet congregations in farm and mountain communities, deep relationships are possible in ways to which fast-paced metropolitan life doesn’t easily lend itself. Rural places can feed us—body, soul, and spirit. 

It is in rural places that the early Christian monastics (the desert fathers and mothers) chose to pursue the contemplative life. It is in “flyover country” that humility can be cultivated and matured; we receive less of the often-distracting social reinforcement found in cities, and instead, we encounter ourselves and the Spirit of God in solitude. 

As I read Roth’s phrase “Where Am I?” in Chapter 1, I found myself called to the gift of being fully here, present to where I am, in the moment. As I read on, I began circling almost every use of the word “here” in the book, noticing how much being “here” is implicit in the call to ministry, wherever we are. 

The quietness of rural life presents an opportunity to attune to the present moment and place where we find ourselves. There is less traffic, noise, and distraction. We are rooted somewhere that can be a refuge and sanctuary from the hurried pace of noise-polluted places. We, in the rural places, in “flyover churches,” can offer retreat to those in the urban areas when their souls need respite. 

Roth draws on personal experiences that include the Pike Place market in Seattle to reading J.D. Vance’s best-selling Hillbilly Elegy to make sense of himself as a pastor in his Kansas context. But he draws even more from the Gospel according to Mark, highlighting Jesus’ ministry in the Galilean agrarian hillsides and wilderness as one resonates with rural life.  

Flyover Church offers a relatable, thoughtful read for anyone interested in the flourishing of churches—urban, suburban, or rural. Even in “flyover country”, we are called into the Good News of the kingdom of God, and the recognition that, wherever we are, God is here.  

Steve McCloskey

Steve McCloskey (M. Div, MPA) serves as the Pastor of Taftsville Chapel Mennonite Fellowship in Vermont. Steve is a volunteer firefighter, recurring columnist for the Vermont Standard, a recovering sinner and disciple of Jesus, and father of Jacob and Silas. Steve enjoys hiking, praying, and exploring the hills of New England and occasionally playing Nintendo Switch with his kids and their friends.

Mosaic Mennonite Conference Support for the Indonesian Church Amid Immigration Uncertainty

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by Hendy Matahelemual

In critical moments of history, faith communities often become a refuge for those who feel threatened and marginalized. This was also the case the day after Donald Trump’s victory announcement as President of the United States, when tension and concern swept over the immigrant community, including the Indonesian church members in South Philadelphia. Trump’s statements during his campaign about mass deportations created real anxiety within this vulnerable community. 

Pastor Danilo Sanchez (center) delivers support and prayer to the Indonesian immigrant community at Indonesian Light Church, Philadelphia.

Amid this situation, Mosaic Mennonite Conference demonstrated its commitment to the principles of love, justice, and solidarity through Pastor Danilo Sanchez’s visit to three Indonesian churches in South Philadelphia: Indonesian Light, Philadelphia Praise Center, and Nations Worship Center. This presence was not just a formality but a tangible symbol of moral, spiritual, and emotional support for the community facing immense pressure. 

The Power of Presence: Sanchez Brings a Message of Hope 

During his visit, Sanchez delivered a message full of hope and strength, reminding the congregation of the importance of leaning on God during difficult times. He quoted Psalm 46:1-2 NIV, “God is our refuge and strength, an ever-present help in trouble.” This verse served as a foundation to remind the community that, despite the external threats, God remains faithful in protecting and safeguarding his people. 

This message was significant both spiritually and psychologically. As fear is real for many community members, having a faith leader present and voicing support brought much-needed reassurance. Sanchez also encouraged the community to stay united, rely on the power of prayer, and stand firm in the face of uncertainty. 

Mosaic Conference understands that faith is not just about a relationship with God, but also a relationship with one another. During Sanchez’s visit, the conference reaffirmed its commitment to supporting the Indonesian congregations in South Philadelphia, which are an integral part of the immigrant community. With its Mennonite background, rich in the history of peace and social justice, this support reflects the core values of the Conference: loving one’s neighbor, protecting the vulnerable, and advocating for justice. 

In addition to the spiritual message, the Conference provided practical support, such as information about immigrant rights and access to legal assistance if needed. This approach demonstrated how faith can be translated into concrete actions that help individuals and communities persevere in difficult times. 

Pastor Danilo Sanchez (center back) with the youth group at Nations Worship Center

Relying on God and Standing Firm 

Faith communities play a crucial role in providing strength and hope, especially in the face of threats, as experienced by these Indonesian churches. In this situation, the congregation is encouraged to remember God’s promise in Isaiah 41:10 NIV, “Do not fear, for I am with you; do not be dismayed, for I am your God.” This message serves as a reminder that God will never abandon his people, even in their darkest moments. 

Through Sanchez’s visit and the support of the Conference, the church community in South Philadelphia is reminded that they are not alone. Solidarity, prayer, and love become the main sources of strength to move forward, remain firm, and courageously face whatever may come. In God’s love, they find the strength to continue hoping, staying united, and being a light to the world. 

Hendy Matahelemual

Hendy Matahelemual is the Associate Minister for Community Engagement for Mosaic Conference. Hendy Matahelemual was born and grew up in the city of Bandung, Indonesia. Hendy lives in Philadelphia with his wife Marina and their three boys, Judah, Levi and Asher.

Ten Thousand Villages Store in Souderton, PA to Close by Dec. 21 

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by Jennifer Svetlik

The Ten Thousand Villages store in the Souderton (PA) Shopping Center has its origins in a project called SELFHELP Crafts. More than 25 years ago, a few shelves within the Conference-Related Ministry Mennonite Central Committee (MCC) Care and Share Thrift Shoppes gave shoppers the opportunity to purchase fair-trade artisan goods. 

SELFHELP Crafts was an effort by Edna Ruth Byler, originally in 1946 under a different name, to ensure that artisans who could not access a marketplace received fair wages for the textiles they created. In 1962, MCC began supporting these efforts to bring sustainable economic opportunities within under-resourced communities.  

Photos courtesy of the Ten Thousand Villages of Souderton Facebook page.  

By 1996, the program was called Ten Thousand Villages and had a network of stores across the U.S. and Canada to connect shoppers to artisans through long-term fair-trade partnerships in more than 20 countries. 

“At the time, there were no other fair-trade options,” said Martene Histand (Blooming Glen [PA] Mennonite), Assistant Manager and long-time board member of Ten Thousand Villages in Souderton.  

“MCC helped identify the artisans, train them, and helped them organize co-ops so they could all benefit from the sales of these goods. Women were the primary beneficiaries, and one of the primary outcomes is that they could send their daughters to school.”  

When Ten Thousand Villages places an order for an artisan’s crafts, the artisans are paid a fair wage, receiving half up front to cover the material costs. Once the order ships to the U.S. they are paid in full.  

Histand has worked in the Ten Thousand Villages store in Souderton for 22 years. She was first invited by her neighbor who was a volunteer. The store’s overhead costs are kept low by relying heavily on volunteers to inventory, stock, and sell the items. 

As interest in the project outgrew the shelves within the Care and Share Thrift Shoppes, Ten Thousand Villages moved to its own storefront within the Shopping Center and hired the first manager, Bonnie Moyer (Zion [PA] Mennonite) in October 1996. 

In 2009, Ten Thousand Villages in Souderton became a 501(c)(3) nonprofit organization with its own board of directors. As such, it is considered a “board store,” part of the Ten Thousand Villages network, rather than a “company store.” In 2014, the store moved locations within the Souderton Shopping Center and became a sublessee of the Care and Share Shoppes. Care and Share is the primary tenant of the Souderton Shopping Center with seven units in the center. 

The store has been a beloved place for many Souderton-area residents to purchase fair-trade coffee, rugs, and gifts, with the assurance that the products were produced by artisans in safe working conditions and who were receiving a just wage for their work.  However, the location has also been a challenging place to attract enough retail traffic to sustain the business.  

Photos courtesy of the Ten Thousand Villages of Souderton Facebook page.

“Stores like World Market now offer products that look like what is produced by fair-trade vendors, but are made in Chinese factories, without the assurance of safe working conditions or a just wage for producers,” explained Keith Heavener (Salford [PA] Mennonite), Vice President of the Board of Directors. 

“Since the COVID pandemic, in-store sales have become an even bigger challenge. People are a lot more comfortable buying online than they once were.” he continued.  

Unless online shoppers indicate the Souderton store on their order, the store does not receive a percentage of the proceeds.  

In an announcement on Facebook on October 25, 2024, it was shared, “Dear friends and supporters, it is with heavy hearts that we announce our Ten Thousand Villages Souderton store will be closing by December 21. We are deeply grateful for your decades of support in helping us create opportunities for artisans worldwide. We hope to see you in the store over the coming weeks as we continue to offer our handcrafted, fair-trade products.” 

Bunyaad rugs are currently priced at 35% off, and all merchandise is 50% off in preparation for the store’s closure. “Come get a bargain,” Heavener encouraged.  

About a year ago, the Ten Thousand Villages store on Germantown Ave. in Philadelphia closed. There are still other locations in the region including Center City Philadelphia, Media, and Intercourse, PA.  

Jennifer Svetlik

Jennifer is Editor & Development Coordinator for Mosaic. She grew up near Houston, TX and spent a decade living in intentional community in Washington DC, before moving to Lansdale, PA with her spouse, Sheldon Good. She is a graduate of the University of Texas and Washington Theological Seminary. She serves as Children’s Faith Formation Director at Salford Mennonite (Harleysville, PA). Jenn has two elementary-school-aged children and loves biking, camping, gardening, and vermicomposting with her family. 

Reflecting on Advent and the Light We Bring 

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by Hendy Matahelemual

This reflection was originally posted on the MC USA Menno Snapshots blog. It is republished with permission from MC USA.  

As I reflect on the season of Advent, I think about what is meaningful for my family and church. We don’t really celebrate Advent as much as I remember when I was a kid. I remember growing up in a Catholic tradition, and during every Sunday Mass during Advent, the pastors would light a candle. There were four candles — one for each of the four weeks before Christmas, representing joy, peace, hope and love. But today, our preparation takes a different form. 

Today, while no physical candle is lit, our hearts and minds are certainly ignited with the spirit of preparation for Christmas. At the beginning of November, our church Christmas committee began working, the choir started their practices early, and the drama ministry came up with a script that aligns with this year’s Christmas theme. This Sunday, we put up our Christmas tree at the church and began decorating. It’s a festive time, in which most of our congregation participates. There are a few weeks ahead with much to prepare, but we are excited. 

We want to provide the best service to God, our congregation, and the guests who attend our Christmas service. It is customary among Indonesian churches to invite guests from other churches to our Christmas event, as well as friends and colleagues who have never been to our church before. In past years, our church attendance during Christmas has typically doubled. 

This is a wonderful opportunity for outreach to unchurched individuals. Many Christians who are not actively connected to a church still feel a strong inclination to attend a Christmas celebration. This season provides a unique chance to engage with them, as the festive atmosphere and message of hope draw them in, creating a meaningful moment to reconnect with faith and community. 

Advent, from the Latin “adventus,” meaning “coming” or “arrival,” is translated from the Greek “parousia” and reflects both Christ’s first coming in Bethlehem and his anticipated Second Coming in glory. 

I often imagine, living in the dark world we face today, that if Jesus were in a plane needing to land, our role would be to light the runway with joy and celebration. We are called to illuminate the path with sacrificial love, burning brightly in our service to others, so that his arrival is met with the warmth and welcome of our hearts. 

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” 

— Matthew 5:14-16 (ESV) 

As we prepare for Christmas, Advent reminds us that it’s not just about waiting but actively getting ready in our hearts and communities. Whether through lighting candles or through the work of our church teams, we are called to share Christ’s light in a dark world. This season gives us a special chance to welcome others into the hope, joy and love of Christmas. Let us shine brightly, not only through our preparations but in how we live, as we await Christ’s arrival. May our actions reflect his love and draw others to him during this special time. 

Hendy Matahelemual

Hendy Matahelemual is the Associate Minister for Community Engagement for Mosaic Conference. Hendy Matahelemual was born and grew up in the city of Bandung, Indonesia. Hendy lives in Philadelphia with his wife Marina and their three boys, Judah, Levi and Asher.

Reflecting on Our Red, Yellow, Green: How Our Discerning Looks on Paper 

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by Stephen Kriss

Out of a desire for a voting process that includes more discernment, Mosaic Mennonite Conference has moved to a three-fold green, yellow, red pattern for our gathered delegate sessions. The colors allow a more nuanced response and at times have made our voting process seemingly more complicated. We are still learning what it means to be community together and to allow space for the Spirit while working within our legal realities.  

At Assembly on November 2, the primary discernment that required a response was to move forward in receiving the recommendation of the Pathway Steering Team on affiliation with Mennonite Church USA (MC USA). The recommendation toward partnership advocates for a different kind of relationship with MC USA, one that is currently undefined. In the meantime, MC USA has also embarked on its own re-imagination process. 

At the November Mosaic Board meeting following Assembly, we tallied all the yellow, green, and red responses on the wall in the meeting room, so that we could see the spread of how congregations and Conference Related Ministries (CRMs) voted. With a vote of roughly 1/3 in each category of red, yellow, and green votes, there were some identifiable trends. 

Red votes were dominated by historic Franconia Conference congregations. They likely came from two different perspectives on our relationship with MC USA. Some of our congregations would like further distance, and others would like the status quo in relating to MC USA. About 1/3 of the red votes were abstentions, some of which were people who left the gathering before voting. There are some outliers in this category but if we’re looking at an overall message, we can make these broad considerations. Many of the red votes had elements of defining this discernment primarily around how queer-identifying persons are engaged in the life of the church. 

Green votes were at least half from congregations that are urban and/or BIPOC majority along with a strong representation of former Eastern District and Southeast Conference congregations. For many of these congregations, the relationship with Mosaic Conference has emerged as substantive and sustaining. Many of the green votes likely saw their concerns represented in the work of the Pathways Steering Team along with the leadership of the board. Their comments represented a willingness to trust the leadership’s discernment and to move forward with partnership. These votes may or may not be deeply shaped regarding issues on queer inclusion. 

The yellow votes were more of a mix of who we are as Mosaic. Their concerns included a need for more clarity about partnership and some comments about what a redefined relationship with MC USA might mean for queer-identifying persons. Some yellow voters have long-term relationships with other Mennonite communities or institutions and don’t want to lose those connections.  

Some congregations voted as a block. Some congregations had votes spread across three categories. CRMs showed up in all of the categories. Some comments included a lament of possible lost relationships in a changed status with MC USA. Others questioned the value of membership in Mosaic Conference based on the outcome of the process.   

In the table group feedback, there was an underscoring of the value of ongoing communication between Mosaic Conference leadership and congregations. Over the next year as we figure out what partnership with MC USA might mean, we have work not only with the denomination but also in listening deeply to the life of our congregations, ministries, and leaders. 

I am committed to this work together and to listening as best as we can to the diversity of perspectives that make up our Mosaic realities. To navigate these challenges together, we will need the Spirit’s wisdom and wildness. To quote one of our leaders who shared reflections with me after Assembly, “The Spirit is up to something; I want to be part of it.”   

The Spirit usually brings a mix of life and chaos. After Assembly, I was reminded how being Mosaic together is both holy and at times with some confusion (Acts 2 reminds us how the first time the Spirit descended, it was both of these). I also notice that for some of us there is a sense of loss, and for others, a sense of being found, seen, and heard. 

My hope is that the red, yellow, and green process is just one of the ways we recognize the diversity of our experiences and perspectives. And that we find many ways to listen and to honor our diversity, centered in the reconciling love of Jesus. To be Mosaic requires us all to bring open postures toward creative and life-giving chaos and how the Spirit is still descending among us in a broken and beautiful world. 

Stephen Kriss

Stephen Kriss is the Executive Minister of Mosaic Mennonite Conference.

The Resilience and Faith of Hispanic Church Pastors During Hurricane Milton

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By Javier Márquez  

Hurricane Milton’s passage through Florida left a trail of destruction, but it also became a moment of strength and hope for the Hispanic churches of the Mosaic Conference. The pastors of these communities experienced uncertainty, yet their stories reveal unwavering faith and a supportive network that kept them steadfast through the storm.

Preparations and Protection

Pastors Secundino Casas and Haroldo Núñez, along with other conference leaders, shared their experiences of preparing for Hurricane Milton. Pastor Casas recounted how, despite having time to prepare, they focused on gathering essential supplies like water, canned food, and gas. They also boarded up windows to protect their homes from strong winds.

“The first thing we did was entrust ourselves to God in prayer, and then we took shelter in a place we considered safe,” he said. This initial act of prayer was a shared response among pastors, who saw faith as an additional layer of protection.

Pastor Núñez added that their preparation included practical measures such as securing windows and doors and having a generator ready for days without electricity. They closely monitored weather reports to stay informed about the storm’s progression and evacuation needs.

“Staying calm was key. We knew what was coming but didn’t let ourselves panic,” Pastor Núñez emphasized.

The Storm: Faith and Resilience Amid the Crisis

As Hurricane Milton hit, the pastors faced uncertainty with trust in God. Despite calls from concerned family and friends, the community remained united in faith.

“We trusted that God would take care of us,” said Pastor Núñez. This calmness was vital during moments of difficulty, especially when communication and electricity were lost.

However, emotions were mixed. While their faith remained steadfast, conflicting feelings arose. Pastor Casas expressed that, on one hand, he fully trusted in God’s protection, yet on the other, he felt some guilt for not leaving Florida before the storm, particularly as he saw fear in his daughters’ eyes.

“Although my faith stayed strong, I felt helpless and guilty seeing the fear in my daughters,” he shared.

Community as a Pillar: Mutual Support During the Storm

The church and local community played a crucial role during and after the storm. Pastor Núñez highlighted the support from church leaders who sent encouraging messages and the active involvement of neighbors in Ellenton.

“The greatest support came from our neighbors. Everyone was helping each other,” he noted.

Despite material damages, including fallen trees, destroyed fences, and damaged roofs, the unity and faith within the community stood out. Pastor Casas described the strength of the faith community:

“Shalom is a very close-knit community, and in situations like this—good or bad—we always come together.”

This unity was evident in the mutual support shared throughout the emergency.

Aftermath: Damage, Challenges, and Hope for Recovery

After the hurricane passed, the damages were significant, but thankfully, there were no fatalities.

“The hurricane struck around 9 p.m., and although the 100 mph winds caused some damage, there were no fatalities,” Pastor Núñez reported. Fallen trees and twisted fences were the most visible damages, but the community quickly began repairs.

Pastor Casas faced flooding on his property and the loss of several trees.

“It was devastating to see the destruction, but at the same time, we knew God had spared our lives,” he expressed with gratitude.

Despite the material losses, the community remained resilient, driven by faith.

An Unyielding Inspiration: Trust in God’s Promises

Throughout the hurricane, both pastors found inspiration and comfort in Scripture. Pastor Núñez recalled Psalm 27:1, which gave them peace and hope:

“The Lord is my light and my salvation—whom shall I fear?”

Pastor Casas leaned on the promise of Matthew 28:20, reminding them that God is always with them, even in the most challenging circumstances.

A Testament of Faith, Unity, and Strength

The pastors’ and their communities’ response to Hurricane Milton stands as a testament to faith, unity, and resilience. Despite the damages and fears, their hope in God and mutual support were the pillars that sustained them through the storm.

This experience not only strengthened the local church but also highlighted the power of community during times of crisis.

The Heart of Worship

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by Josh Meyer

I was recently asked to define worship in exactly six words. After a bit of thought, I offered the following answer, “Seeing God accurately and responding appropriately.” Anytime we get an accurate glimpse of who God is and are moved to respond, that’s worship. My friend, music director, and worship theologian Helen Eastburn puts it this way, “Worship is drawing near to God as God draws near to us.”

Another definition, offered by my former seminary professor, suggests that “the inner essence of worship is to know God truly and then respond by valuing God, treasuring God, prizing God, enjoying God, being satisfied with God above all earthly things. And then that deep, restful, joyful satisfaction in God overflows in demonstrable acts of praise from the lips and demonstrable acts of love in serving others for the sake of Christ.”   

I love how this definition emphasizes that: 

  • Worship begins with God  
  • Worship leads to deep, restful, joyful satisfaction in God  
  • Worship leads to praise from our lips  
  • Worship leads to acts of love in serving others  

Particularly in a consumeristic culture that trains us to evaluate experiences based on their enjoyment or benefit to us, I’ve found it helpful to be reminded that worship is not primarily about us. 

  • Exalting God is not about what we get out of it; it’s about choosing to praise and trust God regardless of our circumstances because we have faith that God is good. 
  • Worship is about giving God glory, not seeking to receive something for ourselves. We’ve already received – which is why we worship. Worship is a response. We’ve received the good news of Jesus Christ, the suffering, sacrificial love of a Father who sends the Son, and who sends the Spirit, so that we might be saved…in this life and in the age to come.
  • Worship is always, ultimately about God. 

A few years ago, I read a short post by pastor reflecting on the nature of worship.   

For the last three years I have had the immense privilege of serving in Honolulu. Yes, that Honolulu, in Hawaii. The one where the sun shines most every day, the temperature is always perfect, and the ocean is just a short walk away. What’s ironic about this is that I was born and raised in Anchorage. Yes, that Anchorage, in Alaska. While 7-year-olds here in Honolulu were learning the importance of sun safety and SPF, I was learning (the hard way) why not to lick the school flagpole in the middle of winter. Sometimes I feel like my life is one big contrast.  

Perhaps that is why I love the picture of worship in Leviticus 9:23-24. “When the people saw it (the Glory of God), they shouted for joy and fell facedown.” The people of Israel saw the glory of God and their appropriate response was to shout with joy AND fall facedown to the ground. It seems like the ultimate dichotomy, exuberance and contriteness, celebration and reverence.  

What an amazing visualization of this response to who God is, the worshipper bowing face to the ground but alight with a radiant smile! This paradox is our appropriate response to God. It’s not one or the other. It’s not even a balance between the two. It is both sides in all their fullness, together becoming our answer to the question of how we will respond to a glimpse of who God is.  

May we do that together as a people of faith across Mosaic Conference.  

May we see God accurately and respond appropriately.  

May we draw near to God as God draws near to us. 

May we bow in reverence and celebrate with joy.  

Josh Meyer

Josh Meyer is a Leadership Minister for Mosaic Conference.