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January 2012

What Makes Ministry Viable?

This is a question that is answered differently by clergy than lay people.

Denominations want to measure assets to determine if they can comfortably place a minister there.

Congregations are more interested in ministry results. They look for ideas, passion and action.

Both have a place in the viability equation and both sides should be involved in any viability determination. Money without ideas, and vice versa, is useless.

What is rarely measured is potential and that has a lot to do with the work of the Spirit.  

Redeemer has great experience with the folly of measuring viability without allowance for the Spirit.

Redeemer was declared not viable in 1998. Our elderly but spunky members were viable enough to change Bishop Almquist’s mind — even if they failed to prompt him to work with the congregation.

For eight years we were ignored by synod leadership.

Synod, under new management in 2006, decided to play the viability card again. They assumed those old ladies from 1998 were dead, gone or rasping for breath. Redeemer, under synod’s philosophy of allowing congregations to die, should have been ripe for picking.

The old ladies of 1998 were gone. But they hadn’t gone to their eternal reward without laying the foundation for new mission. In the eight years Redeemer was left to die, Redeemer grew, slowly and steadily at first, and quickly in 2006 and 2007. Most members were now under 40. Children were abundant. Redeemer was five times the size it had been in 1998.

Ample evidence of this was presented to SEPA to no avail.

  • We were debt-free.
  • We had a 25-year day care program renting our educational building.
  • We had an endowment fund — that suffered from Synod’s attempts to take our assets in 1998 but was still more than Synod had!
  • We had ministry initiatives which were reaping good rewards.
  • We had talented lay leadership and good relationships with several pastors.
  • We had worked for several months with clergy, real estate experts, an accountant and lawyer to create a detailed plan for new ministry initiatives.

But Bishop Burkat had made a hasty declaration about Redeemer and wasn’t about to let facts get in the way. SEPA’s recurring six-figure deficit budget was motivation enough. Money had to be found. Redeemer, we learned, was to be the first of six congregations targeted to solve the problem.

If the viability measure were scientific, it should have been easy. Swoop in, act like you care, say a prayer, hold a “celebratory” service, grab everything in sight, and post the “for sale” sign. If members resist, sue; that’ll get ’em.

But Synod’s measure of viability seems to be faulty. Money created a conflict of interest.

Six years later, the oppressed victims of Redeemer have an active and viable ministry even without the property and assets that were found inadequate back in 2006. Legal action, personal attacks, even excommunication failed to dampen its potential.  The Spirit found a crack. Potential.

Synod– the entire body, not just the leadership — turned their responsibility over to the courts, who, as it ends up, don’t want it. The courts never heard the case Synod brought against the congregation. They decided to let the church work out its own problems, citing separation of church and state.

The ball is back in the court of SEPA member churches.

Synod could be proud of Redeemer. They could boast of Redeemer’s pioneering efforts in multi-cultural ministry, social media ministry, and children’s ministries. They might learn from our ministry initiatives.

If you approve of the actions of your synod, beware that your approval means many of you will face the Redeemer treatment. From our visits it looks like about 10% of SEPA congregations are no stronger than Redeemer. A few more years of unchecked decline will add to that number.

If you do not approve, you are obligated under the constitution to speak up and say so. The secular courts are not going to do your work for you.

That’s about the only decision to come out of four years of legal maneuvering. Doing the right thing is up to you! Spend the next four months thinking about it.

10 Jan 2012

Bloggers Block Checklist

There is tremendous potential and power behind church blogging, but a blog is a hungry beast and feeding it can be a challenge. We periodically publish idea-starters.

Here is a checklist to help you with bloggers block. Remember to first look at every idea from the standpoint of readers and that includes your community who do not attend your church.

1. Scripture

Scripture readings in most mainline churches have a form called the Common Lectionary. You can look them up in advance, ponder the meaning and relate it to a topic of interest to your community or congregation. Our Social Media Editorial Calendar includes Sunday readings — but there are weekly readings as well and alternate readings for special days. (If your church is named after a saint — there’s something to write about).

2. Church Year

Church life rotates unendingly around the key events in the life of Christ — Advent to Christ the King, followed by a long summer and fall of Pentecost, post-Pentecost or Ordinary Time, depending on your tradition. Whatever it is called, it is a period not directly related to any of the festivals associated with the life of Christ and is often viewed as a period to explore Christ’s teachings. So explore them!

Look ahead at the Church Year and relate seasonal topics to community and congregational life.

3. Community Events

Is your community involved in an election with significant issues? You can address these topics without becoming partisan. Examine the effects of issues and point out facts. Example: How will a tax hike impact the poor? How will failure to provide new revenue hurt the poor? Regardless of outcome of an election, how will the Church respond? How has your church responded?

Is your community working together on a common problem? Tell how your congregation is part of the solution.

Is there an event coming up — not sponsored by your congregation — that your church intends to support? Write about why you care.

Yes, you can write about your church events as well! Just remember that you want to grow readership beyond your immediate community.

4.  Community Calendars

Back to school, community celebrations (Fourth of July, Thanksgiving, popular festivals) are all things churches can and should talk about. Make sure your church weighs in on Easter and Christmas! Mention school activities. Are your youth involved in the high school play or do they play on the football team? Interview them on a video.

5. Church Life

What has happened in your church that might interest the community? Was there a great “takeaway” from a sermon that might make a two-minute video? Was there a fund-raiser to report? Tell how the effort benefits the community.

6. Ideas

Blogs are great places to explore ideas. The more viewpoints the better. Keep your ear to the ground for topics that might be interesting to others. What was discussed at the last coffee fellowship? What did you overhear in the diner? Allow for different viewpoints.

7. Action

Last, talk about the actions your church community takes in regards to all topics.

10 Jan 2012

Measuring the Potential of Church and Ministry

Today we are witnessing the end of the Medieval Era. The Church may be the last vestige of Feudalistic Society — where communities operated, lived and served under a select group of people who protected them.

That is the model of today’s church which found its enduring structure in the Middle Ages.

Today, Philadelphia is reeling over the proclamation from Roman Catholic leaders, based on a “Blue Ribbon Commission” report, that will close or merge dozens of neighborhood parish schools. There are strong hints that this is Stage One, with church closings to be announced next year. Dangle the string in front of the mouse a bit longer.

Decisions made by church hierarchy tend to be based on their own needs and resources more than the needs and resources of neighborhoods. There was a day when loyal lay people would not venture such criticism. Yesterday’s newspapers show that day is over.

Neighborhoods are beginning to recognize that the Feudalistic Church is no longer serving their needs and mission. It is existing to protect itself. It is a bitter pill for the most dedicated church supporters. We wish it weren’t so.

Hierarchies could make changes in policies and traditions at the leadership/service end, but it’s easier to dictate change to the rank and file.

Catholics are not alone — but they are in today’s spotlight. What results from the wisdom of the Catholic leadership remains to be seen. It is likely that the decision will accelerate any existing decline.  Affected congregations will lose a core part of their ministry focus. Their loyalties will not automatically transfer to consolidated schools — the hearts and souls of people just don’t work that way. The parishes who survived will not reap a windfall in support. The Church will be weakened. People will drift. Resources will be further strained. Substantial spoils of closed churches/schools, contributed by generations of neighborhood families, will go to enrich the unyielding hierarchy.

These decisions were likely based on statistics. Statistics tend to work against lay people. They are minimally involved in either collecting or reporting data. The data recorded may mean very little in a fast-changing world.

A fresh approach might be to stop measuring the people who are there and start measuring the people who are not there. Instead of measuring the services the church provides, measure the needs of the people who are not in church. This is a very biblical approach — something every congregation talks about doing, while they are measuring and reporting useless statistics.

Think about it. . . if you measure what you have, you are valuing and protecting the status quo. The church becomes a protective organization, making decisions to hang on to things as they are and hope for slight progress doing things the same old way.

If you start measuring needs and counting the people who are not in church, you are opening your community to service, mission and outreach. It will change your focus and thinking. The Bible is full of mandates to do just that.

We just have to get as good at measuring potential as we are at measuring failure.

09 Jan 2012

Whoville Fun

Yesterday, Redeemer and 2×2 held our first event for the community since we were locked out of our church two years ago. The Whoville Party was fun and profitable.

The idea came from our visit to St. Michael’s, Unionville. The pastor read part of How the Grinch Stole Christmas as the children’s sermon. The Grinch tries to steal what is most precious from the people of Whoville, pretending that his efforts are for their own good. The people of Whoville rally amidst adversity. Perhaps Christmas means a little bit more. The parallels of the Grinch Story and Redeemer Story were remarkable. The Whoville Party was planned on the ride home.

It was good to feel that we were once again working together as a church without the feeling that we had to stay in hiding. We had help from many and were able to create an attractive party ambiance in the donated space of our friends at Old Academy. The Whoville art and decorations, created by a son of Redeemer, were fantastic and transformed the space into Whoville. The food (green eggs and ham soup and roast beast sandwiches) got rave reviews even from the hesitant. The children had lots of fun playing Whoville games and older Whoville visitors sat together, sipping wine and chatting long after the party was supposed to be over.

Whoville visitors heard a story by Dr. Seuss. Even the Grinch (foreground) stopped to listen.

We are grateful to all who helped. It showed the strength of community. Binswanger Realtors donated the Phillies tickets. Old Academy gave us space. Donations helped us cover expenses.

In the process, several people left planning to look up Old Academy on the web. When neighborhood organizations work together there are benefits for all.

It was unfortunate that our event coincided with the devastating news that another East Falls church organization is being managed out of existence by hierarchies that understand dollars more than sense and mission.

Children had fun dressing the Grinch.

Recipe for Green Eggs and Ham Soup (as requested)

Quantities depend on how big your pot is! We made a huge pot, so we are guessing at the quantities for a more normal batch. This was the one and only time we made this, so the only proof of the pudding was in the eating!

In a mixture of olive oil and butter (or just one or the other), saute a large onion, 2 spears of celery, 2 carrots, and 4 diced potatoes. As these ingredients soften, add a quart or so of water and a cup of dried split peas. Simmer on low for an hour as the peas soften. For spices use red pepper, garlic powder, savory and parsley flakes, chicken bouillon, salt and pepper — all to taste. We also added some Goya Ham flavoring. If your Whovillians don’t like chunky soup, blend it with a hand blender. Add milk until it is creamy to your taste. Add 3 to 6 sliced or diced hard boiled eggs. Add ham. We used a pound of Tavern Ham lunch meat and ground it up in the food processor first. This would be delicious served with buttery croutons.

08 Jan 2012

Hierarchies and Neighborhood Ministries

A basic message of the Bible is “love one another.” It’s so simple. Why is it so hard, even for the people who are supposed to be experts?

The East Falls neighborhood of Philadelphia may have an unusually strong experience with church hierarchies and how they can ignore their own teachings.

East Falls is a working class neighborhood that has enjoyed a strong quality of life even through decades of urban turmoil. Its well-kept properties have become valuable. Others covet what East Falls has.

  • The local Episcocal Diocese moved in on St. James the Less a decade ago in a dispute with a bishop.
  • In 2008. the bishop of the local synod of the Evangelical Lutheran Church in America decided she knew what was best for Christians in East Falls.
  • Now the archbishop of the Roman Catholic Church has decided that the best economical decision for the faithful of East Falls is for them to send their children to school in another neighborhood.

These are management decisions and are made with hierarchical interests in mind — not neighborhood interests.

When parishes lose their schools, they lose their lifeblood. The schools create a hub of activity in the community. They train the faithful. They create passion and loyalty. They foster love, faith and mission. Similarly, when neighborhoods lose their churches, they lose a strong source of hands-on leadership and labor, working with the interests of the community in mind.

If non-members of neighborhood churches think these decisions made by outsiders don’t affect them, they are wrong. People move to neighborhoods because of schools. People remain in neighborhoods because of church community. The economic value of church can be measured and it is impressive.

In both Catholic and Episcopal traditions, property is owned by the diocese. The Lutheran tradition is that property and its management belong to the people. Lutherans reference the practice of the more hierarchical churches in court as if they are part of their own governance. They are not — but the courts don’t want to sort this out.

Land and asset grabs by church hierarchies are making regular news. The economy tanked. Offerings dropped. Hierarchies must find new sources of revenues. Developing programs and ministries that create revenue are a lot of work. Those nice, paid-for properties in desirable neighborhoods like East Falls become awfully attractive. It becomes so easy to set aside the 10 Commandments. 8, 9, and 10 go out the window right away and some of the earlier commandments are hurt in the process.

Debt-free churches are the most-attractive.

The Redeemer situation is prime. This congregation was experiencing exciting growth despite the fact that the “hierarchy” had not supplied it with pastoral services in years. We had a healthy endowment and solid plan for the use of our property.

But synod practiced an intentional policy of neglect which made considerable efforts of the lay workers futile. Do not waste time and resources on small churches that may die in ten years. This is the published philosophy of Bishop Claire Burkat.

Ten years! That’s more than enough time for dedicated people to turn things around if you try. There are many churches of the same size and resources as Redeemer so she will be able to practice her philosophy of neglect again and again.

After locking East Falls out for more than two years, they are approaching the community for ideas on how to use the buildings that are vacant.

They are vacant because they made them vacant.

How would any organization feel if the community were invited to weigh in on how to use the resources that were seized by force without regard for the well-being of the people who provided the resources? The people of Redeemer can tell you. It feels like violation.

We suspect our Catholic neighbors are feeling the same way this weekend. We hope the community helps them fight.

08 Jan 2012

Leadership 101: It Is OK to Be Wrong

Words from Seth Godin’s blog on leadership:

Two elements of successful leadership: a willingness to be wrong and an eagerness to admit it.

07 Jan 2012

How Old Should Children Be in Worship?

Our Ambassador visits have revealed that there are very few children in worship. Often when there are children at the beginning of worship, they disappear after the opening ten minutes, sometimes with the explanation that they are leaving to attend age-appropriate activities.

How old should children be to participate in worship with the whole family of God?

Can infants worship with adults?

Infants are attracted to light, faces and music. Colored lights gleam through church windows. Faces of their families surround them and there are new faces to study as they look over their parents’ shoulders at the people in the pew behind them. They hear the organ or praise band and can both feel and hear the voice of the person holding them in worship. Infants belong in worship.

Can toddlers and nursery children worship with adults?

Toddlers can be active and distracting but toddlers notice everything. Toddlers are learning to sing and listen to stories. Worship is filled with songs and stories. Toddlers imitate what they see. Church is a place where their worlds begin to grow. They are beginning to realize that there are more people in the world who love them than just those who live with them. They are true believers. They have a deep understanding of God. Their simple faith will one day be challenged. A firm foundation and acceptance within the family of God will help them weather the challenges. Behavioral issues will be short-lived as they come to understand worship as part of life that is not focused on them. Nursery children belong in church.

Can kindergarten age children worship with adults? 

Kindergarten-aged children are proud that they are growing up. They are eager to take on the roles they see older children playing. They sing with ease and memorize quickly. They will learn the liturgies and hymns with repetition even before they can read the words. They have a profound spirituality and can understand that God loves them and Jesus is a special friend. Kindergarteners need to be where they can experience worship as modeled by older Christians. They belong in church.

Can elementary-aged children worship with adults?

Elementary-aged children are eager to learn new skills. They can read and are learning to follow music. Some are learning musical instruments and beginning to sing harmony. They like a good story. They are starting to understand the Bible and will recognize passages of scripture in worship and begin to see the words of scripture placed in context of community. They are starting to grapple with complex ideas. They are able to understand the concept of service and giving. They can understand that their younger siblings are watching and that they are setting an example. They belong in church.

Can middle-school children worship with adults?

Middle school children are hands-on learners. They can play many important roles in a worship service. They are beginning to master musical instruments and can sing complicated music. They can begin adopting a more serious decorum as they serve beside adult mentors. They are questioning their place in the world and need to be among strong, nurturing role models. They not only need to be in worship with adults but they need to begin working with adults.

How about teens? Can teens be part of worship?

If teens have not been in worship as younger children they will have more difficulty understanding worship or making it part of their lives at this exciting stage of life. Teens are stretching the limits and beginning to break away from their parents. They need to find role models outside their family. The church can be a place where they can begin to express themselves. They can test their interests and skills and try out their new understandings of self. Their reasoning skills are maturing and they need to practice them. How much they want to be part of things may depend on how they are accepted and welcomed. Teens belong in worship.

Worship is for the whole family of God. If we place an age on acceptance in worship, we exclude part of the family and limit the possibilities for worship for all. Change will be harder to implement. Worship can become more rigid as expressions will be geared to the older spectrum of the community. Children may wonder when they will ever fit in and find it easier to drift at the first opportunity.

06 Jan 2012

Can the ELCA Seize Church Property?

Someone typed this question into a search engine and found 2×2, so we will give you our answer.

If the ELCA follows it’s own rules, the ELCA cannot seize church property. The Articles of Incorporation which are the founding documents of the corporation and which outweigh any subsequent documents state clearly:

In the performance of its functions, this corporation (the Synod) shall not act as agent of or otherwise obligate the income or assets of the ELCA, any congregation of the ELCA, or any other synod of the ELCA without the express authorization of such entity.

This was a promise made to member congregations when they joined the ELCA in the late 1980s. A bishop, synod council or synod assembly has no power to undo the Articles of Incorporation with a vote to override it or by replacing it with a bylaw. The congregations are entitled, under Lutheran governance, to manage their own affairs and to vote on the use of their property and assets.

The model Synodical/ELCA constitution adheres to this.

†S7.01. This synod shall have a Synod Assembly, which shall be its highest legislative authority. The powers of the Synod Assembly are limited only by the provisions in the Articles of Incorporation, this constitution and bylaws, the assembly’s own resolutions, and the constitutions and bylaws of the Evangelical Lutheran Church in America.

In 2×2’s experience, many church leaders, including bishops, are unaware of the Articles, which forbid the seizure of congregational property.

This has created enormous and costly problems within synods and between synods and their congregations. Synods have assumed the power to raid member churches for their assets — partly because other denominations with whom they are in “full communion” allow it. The coveting of member churches’ belongings has escalated with the decline in support. Hierarchies feel threatened. Their survival as they know it depends on finding funds.

With each unchallenged episode in Lutheran church seizures, every other Lutheran congregation is more endangered.

Secular courts do not want to be involved in church disputes and their hesitance — stating separation of church and state — gives synods immunity when violating their own governing laws.

An atmosphere of intimidation within the church serves to guarantee the powers they claim without constitutional authority will go unchallenged. (See Timeline and Post).

The Lutheran Church’s heritage practices congregational polity. Middle management, with a national office, are intended to serve congregations and facilitate services individual congregations cannot do alone — not manage them. Lutheran defining documents describe the relationships as “interdependent.”

The national church has side-stepped responsibility for the behaviors of bishops and the enforcement of constitutions. If it were a hierarchy, it is very bad at it. Its blind eye to actions of the second tier of power makes the second tier of power the first tier of power. Congregations have increasingly little say or redress. No wonder they are leaving in droves.

These issues should be handled internally, but the bodies given jurisdiction over congregational/synodical disputes (Synod Councils and Synod Assemblies) meet rarely, display a   bias toward synod leadership and do not allot sufficient time or fair procedures for hearings of disputes.

This is a serious failing in ELCA governance.  Predecessor bodies provided an ombudsmen committee to hear disputes — not a bad idea. Without a fair forum for grievances the church is nothing but a “go along to get along body” and cannot be an advocate for justice and peace.

So the answer to this question is: Synods are not allowed under their own rules to seize church property but they are able to get away with doing so because courts and member Lutherans are failing to insist they follow their own rules.

The tradition of Lutheran congregational polity is in danger.

Already, many congregations have had their communities plundered. More are likely to follow. It will be painful, costly and ugly — the Church at its worst.

Good leadership would address this now — before more people are hurt. 2×2 is betting that won’t happen!

05 Jan 2012

How Do You Measure “Church” in A Digital Age?

The things we measure are not always the things that count.

Churches have vital statistics. Most people in the pew pay little attention to them. Pastors often pay little attention, too. Denominations have a hard time collecting parish data and sometimes they make up their own statistics.

Maybe it’s too depressing. Maybe we measure the wrong things.

Typical parish statistics include:

  • Worship attendance
  • Number of baptized/confirmed members
  • Percentage of members attending worship
  • Number of members involved in Sunday Schools and VBS programs
  • Regular giving by members
  • Endowments and property assets
  • Operating expenses and debt
  • Contributions to benevolence (what the local parish sends to the denomination)
  • Contributions to mission
  • Ethnic and racial makeup of a congregation
Little of this says anything about what a congregation does or is capable of doing in the modern world!

In most congregations, at least in the ELCA, most traditional statistics are dropping dramatically.

Some of these statistics are rather old fashioned.

Once upon a time, a parish had to give money to centralized authority to be dispersed for mission. Today, congregations can and do choose mission efforts in the community and bypass their denominations, which skews that statistic.

Operating expenses assume a pastor’s salary and property as foundational expenses. Neither may be necessary anymore.

There are many other things in a congregation that can be measured (but aren’t) and there are even more things that are difficult to measure.

If we start looking at other sources of data, our view of parish ministry might change.

Internet ministries are very measurable and can be very helpful in directing church ministry. Very few congregations bother or work only half-heartedly in a self-focused way.

2×2 concentrates on internet outreach — and we’ve only begun!

Here are some statistics on our first 10 months of internet ministry.

2×2 published its first post in February 2011. We had practically no traffic for six months. In mid-summer, we began publishing daily and the site has grown since. There was a slight dip at Christmas time but we have already recorded our most traffic ever only four days into 2012, so we expect the statistics to continue to grow — as long as we continue to work at it.

We have recorded 2100 site visits. For the last two months, 2×2 has consistently registered 100-150 views each week. We have about 70 subscribers/followers who receive our posts by email and so are not counted in site visits data. Our average daily on site readership is about 25. So it is fair to say that 2×2 has 100 daily readers.

2×2 has been visited by someone in all but three states with regular viewership in several states. We have viewers around the world with regular readership in several European countries, Canada and Australia.

We can follow our reader’s interests and provide content accordingly. 2×2 readers are most interested in Social Media and the Church and Children’s Sermons. Our articles on Multicultural Ministry were republished by a reader in Texas. The Editorial Calendar we created to correspond to the Lectionary has been downloaded dozens of times.

2×2 has a presence beyond its online ministry that is more difficult to measure (like most ministries), but in 2×2’s case, it is made all the more difficult to measure because the members of 2×2, who are also members of Redeemer, East Falls, have been excommunicated from the ELCA — without discussion or congregational vote — with the denomination claiming our property and financial assets against their own denominational rules.

Imagine what might have been accomplished if our abilities had been measured!

The church needs to take a fresh look at how they measure ministry.

04 Jan 2012

Churches Must Be Open to Be Accessible

This post is in response to a post on Alban Institute Roundtable about churches welcoming disabled or others representing a challenging status in society.

The Alban post begins by referencing a 2004 commercial created by the United Church of Christ that used stunning imagery of churches barring or ejecting the disabled, elderly, homosexual couples or people who visibly represent a racial or ethnic minority.

What follows is a very good review of the challenges facing congregations living up to Jesus’ mandate of inclusion.

The article states that the imagery was meant to be provocative.

It may be more than that. It may be true.

The fact is denominational leaders are entering sanctuaries and evicting the faithful, sometimes using stealth and chicanery. They are locking doors and barring access to members who rely on their neighborhood churches to support their faith, to know their problems without having to ask for help or special consideration, to strengthen their families, and let’s not forget, to worship.

The discussion of the church and inclusion should be broadened to include the endangered neighborhood church. If churches are closed and sold for their assets, it doesn’t matter if they have handicapped ramps, listening aids or large-type bulletins. They are not there to help anyone.

Denominations are taking from the people they label as frail to strengthen their own needs which are growing as mainline denominations decline and the economy fails. The attitude: It is too much trouble to serve them. We might as well take what they have and relieve our own problems.

Denominations are relying on “separation of church and state” to leave their authority unquestioned, even when their governing statutes forbid their actions. Intimidating tactics ensure that their own rank and file will not intervene. They assume absolute power — and we all know the saying that goes with that!

Bystanders, which include staff, clergy and congregations, assume that the victims are somehow being put out of their misery . . . that it’s all for the good of the Kingdom. They justify inaction and settle their consciences with . . . . “Well, the denomination knows better how to use resources than the smaller churches.” A study of church history does not bear this out, and that’s why the Lutheran Church and some other denominations foster congregational polity.

The people they are hurting include the very people the Christian mission seeks to help. The disabled and the disenfranchised play important roles in small churches in a very natural way. They are not “allowed” to serve as acolytes and ushers or readers. They just do these things as does everyone else. They don’t have to ask for help; their neighbors and families know their needs and their strengths. They — or should we say “we”– go to church where we have found this acceptance.

It is often the small churches with 100 members and valuable properties that denominations eye as easy pickings. In doing so, they threaten their entire denominational mission.

When you lock the doors of a neighborhood church, you are locking out the crippled, who can’t get to the large suburban churches that have elevators and ramps but no public transportation. You are locking out ethnic groups trying to make lives in the neighborhood where they have chosen to live. You are locking out disadvantaged children who walk to church by themselves when their single moms or dads work on Sunday morning. You are evicting the elderly who gave their best years to the neighborhood church and now need their support. You are putting the disadvantaged in a position where they have to beg to be included or noticed.

The imagery of that commercial is real. This is happening.

Accessibility begins with proximity.

‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 

03 Jan 2012