Thursday, September 25, 2025

Notes from my Knapsack 10-9-2025

Notes from my Knapsack 10-9-2025
Jeff Gill

Haunted by both pasts and futures
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October's lengthening nights are creeping back into our evenings.

Time change isn't until November, so we will keep sunsets on the other side of 6:30 pm, but as soon as we enter next month that will "fall back" to before 5:30 pm, and pass 5:00 pm by month's end.

We also tend to be more reflective this time of year. Winter and Christmas offer the happy distractions of celebration; right now we look forward to Hallowe'en with a mix of anticipation and dread. You know, ghosts and ghouls and all those giant skeletons they're selling at home repair stores.

Being haunted is right in line with the seasonal circumstances. It's a time we think of those who have gone, who've passed on, who have died, recently or long ago. I'm a cemetery visitor in part as a historian, because there are stories in stone you can pick up on that the internet might not help you find. Put them together, and you get insights into stories long buried, past tragedies, lasting sorrows.

You can also be haunted, in a very similar way, by the future. That's right, haunted by the future. There's quite a bit of it going around now, in fact. When we usually speak of hauntings, it's the half-seen, half-imagined outline of who or what once was, and how they are gone, but still exerting a pull on our hearts and minds. A ghost, in general terms.

We are haunted right now by half-seen, half-imagined shades of what we fear is yet to come. We can't know for sure, but there's a distinct image, even if daylight shines right through it, of what we anxiously anticipate.

Ghosts from our past dangle from leaf-stripped tree branches, howling with winds growing chill and sharp. Our future oriented ghosts sway around the angular extensions from a nest of cranes, seen north of the highway into Columbus; they wail with suggestions of farmland lost and old homes leveled for rows and rows of newer boxy houses.

These hauntings influence our hearts and minds like ghosts of the past, but they're even trickier because they have even less anchor in facts and markers and reality than typical ghosts. They're the ghoulish worries of what might be, projected out before the changes that are already with us, like elongated shadows in earlier evenings.

Practically speaking, change was coming to the Granville area well before anyone thought about computer chips being made here. We saw AEP and Bob Evans and Abercrombie & Fitch and the "Beauty Campus" all march towards Beech Road and cross it, heading for Mink Street.

We're haunted by the prospect of long, windowless buildings tromping across the landscape right up to the edge of Wildwood Park, and by visions of subdivisions without number spreading north and south of Rt. 16, reaching around the village in an unavoidable embrace. Ghosts of a future we fear.

We fear ghosts in part because we will die, ourselves, and others we love will too. So there's a dread and sorrow we pull in from the past into our present lives. Likewise, Granville is changing, will change… has changed, and will continue to change. Not changing is like not dying. It's not one of the options available.

So we need find ways to tease our fears, mock some of our more extreme worries, trick-or-treat door-to-door our way through a different approach to what's happening. Don't let ghosts of the future overshadow your today.


Jeff Gill is a writer, storyteller, and preacher in central Ohio; he's got his ghosts. Tell him what haunts you at knapsack77@gmail.com, or follow @Knapsack77 on Threads or Bluesky.

Faith Works 10-3-2025

Faith Works 10-3-2025
Jeff Gill

Communion is a meal which feeds the hungry
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On the first Sunday of October, many Christian churches of a wide range of traditions will mark World Communion Sunday.

In the United States, World Communion Sunday marks 85 years going back to Oct. 6, 1940. The observance has Presbyterian roots, in a "Worldwide Communion Sunday" celebration within their fellowship going back to 1936. Presbyterian congregations may celebrate communion twice a year, quarterly, or in a few cases monthly; the goal was to have a certain day on which all Presbyterians across the United States knew fellow believers were also having communion.

Jesse Bader is a remarkable figure in American religious history who deserves to be better known than he is; a minister of my own religious tradition, the Christian Church (Disciples of Christ) which has communion in every weekly worship service, he was in 1939 working to promote evangelism through the Federal Council of Churches, a forerunner body of the National Council of Churches. Bader believed that evangelism and ecumenism were not in conflict, but could be complementary.

Bader recommended the Federal and also the World Council of Churches encourage the observance of a World Communion Sunday on the first Sunday of October, not to try and get churches to hold joint services, but simply to be mindful of how Christians were marking what Jesus said and did at the Last Supper down the street, around the corner, and around the world. While the World Council of Churches did not officially endorse the plan, the celebration of World Communion Sunday quickly spread well beyond the United States.

To the end of his life, when Bader died at 77 in 1963, he continued to promote the simple act of churches making sure to hold communion in their worship service on October's first Sunday, and to be aware that so many others were doing the same. Celebrating communion together is still a challenge for many Christian bodies, given internal rules around who can preside, and who can receive, but there is still a unity in the common practice which is essential, and that Bader believed supported evangelism in the widest possible sense.

Today it can be a date on the church calendar which is simply "how we've always done it," but the roots of the practice I believe are inspiring, and worth our extra attention and awareness. Traditions like my own Disciples of Christ, or in Methodism generally, believe communion is a "converting ordinance" and rightly open to all; other more liturgical traditions hold to a more closed table, restricting the reception of communion to members, while usually noting that they pray for the unity of all believers in God's good time.

So there are still quite a few churches where I can't walk right in and take communion on the first day I visit, but I respect their discipline and rigor within their own contexts. I think these differences make World Communion Sunday all the more meaningful, as each of our worship gatherings can imagine and hope for a wider unity, even as we hold to our own traditions within our four walls. That wider unity knows no walls, and points beyond our time to what is yet to come.

This, we do in remembrance of the one who calls us to break bread together, to pour out the cup, and in these simple, everyday acts of eating and drinking, to be in communion with each other, with Jesus, with God whose invitation is to all of us, to the table of fellowship, and of peace.


Jeff Gill is a writer, storyteller, and preacher in central Ohio; he's looking forward to communion on Sunday. Tell him how you commune with God at knapsack77@gmail.com, or follow @Knapsack77 on Threads or Bluesky.

Sunday, September 21, 2025

Faith Works 9-26-2025


Jeff Gill

How to consider the role of judgment
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My mentor in seminary, Michael Kinnamon, liked to tell students the best dialogue takes place when we engage our opponents at their best, not at their worst.

For good or ill, I've since taken Michael's teaching to heart. Most people one disagrees with will say foolish and stupid things, and you can zoom in on those and make your retorts and responses all about their worst phrasing or framing. When you think about it, you can see where that's likely to end up.

The real art in constructive debate is to find the strongest, best case being made for the subject or viewpoint you're challenging, and go after that on level ground.

Obviously this can have political implications, but that's not where I want to go. Recently, Christianity Today had an extended essay about a theological perspective, what's generally called "penal substitutionary atonement" or PSA for short. Some say this isn't a perspective, it's simply the truth, Biblically speaking, about who God is and how redemption in Jesus Christ works.

However, not all Christians look at the saving role of Christ in the same way. All of Eastern Orthodoxy, for instance.

So the essayist approached the question in what I realized was an unusual way. He tried to assemble the best arguments both for and against, and compare them to each other. The strongest objections were raised from various angles, but without making assumptions about the mistakes or misunderstandings of the opposing side.

Reading this made me realize that so many discussions of PSA I've read over the years, both in published outlets and in recent years, online, have started with a boatload of assumptions, and pressed those about the bad faith or ignorance of those standing against the view proposed more than actually explaining why their understanding should prevail.

The heart of penal substitutionary atonement is a cluster of questions, or perhaps one big question, about the nature of God. And this essay reminded me that, at their best, proponents of PSA wish to give God the glory, to acknowledge the weight of God's power and presence over and against the place for our human choices. An evangelical, confessional perspective can run up against an unintentional elevation of our significance in the whole eternal drama of redemption. We can end up making our "yes" to God's intentions the key element in what Christians call salvation, and turn God into almost just an audience member of one, but with our acceptance and ourselves the central cast member on stage.

And one outcome of this sort of mischaracterization of God's role can be making the evangelistic decision the summit and conclusion and end of the drama of redemption, and eternity just a very long ovation in response to that act, an act on our part. PSA at its best puts God and eternity into proper perspective, and gives us a chance to see our choices as not the entire process, to understand our acceptance of God's free gift of love as part of a longer, ongoing journey in which God alone is in control.

At its worst? PSA can turn God into a particularly harsh judge on a very high bench, detached and even indifferent to the human condition and why we make the choices we do. Mind you, I said "at its worst." If you wish to debate PSA, just arguing against the legislative, punitive aspect of it might cause you to miss where there's something being said we need to hear.

We live in a time when judgment is freely offered all over the place. Thinking about how judgment is part of life in the largest sense of the meaning of our lives has a place, in any tradition. And to pivot just a bit, for any and all Jewish readers, blessings on your Yom Kippur which engages with much the same questions this week.


Jeff Gill is a writer, storyteller, and preacher in central Ohio; he's done his share of judging in his life, and accepts that he could be judged for that. Tell him how you regard judgment in time & eternity at knapsack77@gmail.com, or follow @Knapsack77 on Threads or Bluesky.




https://www.christianitytoday.com/2025/09/penal-substitutionary-atonement-debate-theology/