This article speaks of Detroit churches with fewer members than Redeemer reviving mission.
08 Apr 2012
We discovered this poem on line years ago and have often read it in our worship.
We just discovered it again and point you to its source.
Credit to Kate Compton and www.womenpriests.org.
I dream of a Church
I dream of a church
that joins in with God’s laughing
as she rocks in her rapture,
enjoying her art:
she’s glad of her world,
in its risking and growing:
‘tis the child she has borne
and holds close to her heart.
I dream of a church
that joins in with God’s weeping
as she crouches, weighed down
by the sorrow she sees:
she cries for the hostile,
the cold and no-hoping,
for she bears in herself
our despair and dis-ease
I dream of a church that
joins in with God’s dancing
as she moves like the wind
and the wave and the fire:
as church that can pick up
its skirts, pirouetting,
with the steps that can signal
God’s deepest desire.
I dream of a church that
joins in with God’s loving
as she bends to embrace
the unlovely and the lost.
A church that can free,
by its sharing and daring,
the imprisoned and poor,
and then shoulder the cost.
God, make us a church
that joins in with your living
as you cherish and challenge,
rein in and release,
a church that is winsome,
impassioned, inspiring;
lioness of your justice
and lamb of your peace.
Kate Compston
07 Apr 2012
It will soon be three years since member churches of the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America failed to support one of its member churches and voted— against its own rules—to allow Bishop Claire Burkat to take the property of Redeemer Lutheran Church in East Falls, Philadelphia.
This, by the way, is the only issue Synod Assembly voted on. It was not the only issue Redeemer had appealed. Bishop Burkat interpreted the vote as blanket endorsement of all her policies.
Redeemer, which she had already improperly stripped of membership rights even before the vote, now had no say in the church. This was not the Lutheran way. It is now!
This exertion of questionable power was intended to strike a final blow to a church that had been a thorn in the Synod’s side for a decade because Redeemer would not accept the imposition of powers it never agreed to upon joining the ELCA.
Instead, the “final blow” sparked legal action. Courts have taken a hands-off stance. In four years of litigation the case was never heard. By citing the First Amendment (forbidding the establishment of law regarding religion), the courts have ironically made law not only for SEPA churches but for every corporation in Pennsylvania. The Articles of Incorporation, once the document to which all bylaws had to conform, are now subservient to any fickle bylaw change.
The SEPA/Redeemer conflict, which raged while member churches watched in silence has changed every congregation’s relationship with SEPA and the ELCA. Lutheran polity, developed over hundreds of years and a source of our denomination’s strength, was changed in the courts, not by consent of the governed.
Lutherans have been asleep. Clergy, who should know better, failed to speak up and defend the congregations they serve. Are they afraid? Are they looking out for themselves?
Lay people, who as individuals may have great knowledge of church rules or almost none, followed the clergy.
Lay people are now vulnerable. Clergy will disappear at the first sign of trouble. Because courts won’t hear cases involving church government, your church leaders will not hesitate to make disputes personal against the lay leaders of your congregation. This has been their strategy.
This is church government at its worse.
The result: no SEPA congregation really owns its property any longer. Your bishop can swoop in and lock doors and sell your land and your constitution no longer protects you. Your bishop does not need any reason under this new interpretation of the law. Your bishop must only convince Synod Council, which has proven to be a pushover, that it is for the best — not necessarily the congregation’s best — the Synod’s best.
This is the result of a Synod Assembly passing huge deficit budgets that could not be met without going after the assets of member churches.
Bishop Burkat is indignant that anyone suggests this was a plan, but she has failed to identify from where the additional annual $300,000 was to come if not from taking property from member churches.
Redeemer stood up to this.
Only the congregations of SEPA can fix this mess. But that means it must adopt some of the qualities of Redeemer.
Congregations and clergy must
- question their government. If they do this with fear, that’s a sign something is wrong.
- connect with their representatives and become informed of the issues they vote on.
- learn to speak up.
- become more interconnected. Who are your neighbors? It’s easy to vote against your neighbors when you know nothing about them!
- read their founding documents.
It wouldn’t hurt if some of the messages of the original founding document — the Bible — were applied.
It is hard for us at Redeemer to not ponder this as we approach our third Easter locked out of our church by a denomination that has allowed this to happen.
Even so, we extend Easter blessings to you all.
photo credit: EssjayNZ via photopin cc
07 Apr 2012
Loss within the church is a theme this week.
Kenneth J. McFayden lists ten losses to the church in an article posted on the Alban Institute Roundtable.
On this Good Friday, as the members of Redeemer approach a third Easter locked out of their house of worship by SEPA Synod, we examine McFayden’s list.
- Loss of Members: Redeemer was growing. 52 members had joined within the 18 months prior to SEPA’s interference.
- Loss of Centrality: Redeemer was an integral part of our members’ lives. Our membership had quickly assimilated to its changing demography—not always possible, but accomplished seamlessly at Redeemer—a tribute to good leadership.
- Loss of Pastors: Redeemer had difficulty getting the attention of SEPA in calling a pastor. Redeemer believes this was intentional neglect, a way of purposely creating conditions to allow synodical interference. Nevertheless, Redeemer had many good relationships with pastors who supplied our pulpit regularly and long term. We had asked to call a rostered Lutheran pastor and had reached agreement on terms. Bishop Burkat ignored the congregation’s request.
- Loss of Traditions: Redeemer never lost its traditions, even when accepting new members. We embraced many new traditions but never asked any existing members to sacrifice what was important to their faith—again, a tribute to good leadership.
- Loss of Structural Support: This was a challenge for Redeemer made all the more difficult by SEPA. Bishop Almquist’s administration encouraged Redeemer leaders to resign and refused to give attention to the congregation’s wishes to call a pastor. Bishop Burkat worked with Epiphany, a congregation in covenant with Redeemer, to break its covenant and close, thereby removing pastoral services from both congregations and forcing Redeemer to restructure its council with ten days notice. Eventually, Bishop Burkat simply declared Redeemer’s council to not exist — by letter, not by any process of mutual discernment.
- Loss of Status in the Community: Redeemer always had the respect of the community and was a leading force in interdenominational initiatives. This was made difficult by SEPA locking the building for three years to both members and the many community groups who enjoyed easy access to our facilities. Now SEPA is working in our community supposedly toward opening a new church at Redeemer — one that would exclude Redeemer members from full participation.
- Loss of Stability: Redeemer had worked very hard on creating a plan to assure a stable future. We were working with many new members and it takes time to develop giving and stewardship among the newly churched, but we had a solid stewardship outreach in place as well as plans for supporting our ministry with our school and other outreach projects. We’d stand our ministry plan next to any SEPA congregation’s. Our plans were ignored.
- Loss of Confidence: Redeemer remains confident even under intimidating circumstances.
- Loss of Energy for Ministry: Never a problem at Redeemer! How many other SEPA congregations would still be functioning after five years of multiple and personal lawsuits?
- Loss of Identity: We know who we are? Do the churches that voted to take our property know us? Did Bishop Burkat take the time to know us? (The answer is NO!)
Redeemer “lost” nothing. We had much taken from us. There is a difference.
That’s why no service was ever held in East Falls to “celebrate our ministry” and “mourn the loss” of this congregation.
The loss is among SEPA leadership. It’s a loss of integrity and conscience.
The impact of our loss will be felt across the denomination as time moves forward and SEPA leadership now has a mandate to exercise powers not given them in their constitutions.
The losses imposed on us cloud our vision of the wondrous cross. We are left this Good Friday repeating the words of Psalm 22.
My God, my God, why have you forsaken me? …
Why are you so far from saving me,
But you, LORD, do not be far from me.
You are my strength; come quickly to help me.
Deliver me from the sword,
my precious life from the power of the dogs.
Rescue me from the mouth of the lions;
save me from the horns of the wild oxen.
I will declare your name to my people;
in the assembly I will praise you.
You who fear the LORD, praise him!
All you descendants of Jacob, honor him!
Revere him, all you descendants of Israel!
For he has not despised or scorned
the suffering of the afflicted one;
he has not hidden his face from him
but has listened to his cry for help.
Usually, the despair of Good Friday is quickly replaced with the joy of Easter. Redeemer will remain locked out of God’s House by SEPA Synod.
06 Apr 2012
Are our church doors truly open?
The Alban Institute’s Roundtable is unusually active this week. The weekly topic laid out all the failings of the mainline church. The resulting dialog was a mild outrage.
“Why are we going over what’s wrong? We know what’s wrong? How can we fix it?” Among the most desperate and honest questions is, “Can it be fixed?”
There is still a disconnect between church leadership and church members which may be at the heart of a general disillusionment with the Church.
Why do people become involved in church?
- Some are born into church-respecting families.
- Some seek answers to life’s problems.
- Some are looking for peace and comfort
- Some are seeking validation or acceptance.
- Some are seeking God.
One way or another, many people find something in the church worth making it part of their lives. Something attracted them. It was probably someone humbly modeling the teachings of Christ.
That opens the door. Then what?
Church always asks more of us. It asks us to learn and to grow. It encourages us to take stands on issues. We are asked to influence others.
And then the rules begin. Rules are prompted by leaders who want order and power. This lessens the potential of the Church.
The laity hit a glass ceiling. Take a stand—but follow us.
Laity have a choice. We choose to become involved when our initial needs are met and we can make a difference. We don’t join churches to take on more financial woes. We don’t join to have more authority figures. We want to feel loved. We want to know God.
Part of the gift of the Reformation — a cause for which many gave their lives — was the empowerment of the laity. Grace is freely given. No middle man is needed. That message is clouded today in a Church where any “stand” is accepted only if it is politically correct.
The Church is at its strongest when it fosters courage by example.
There is an old Sunday School hymn, probably long forgotten by most:
Dare to be brave. Dare to be true.
Fight for the right for the Lord is with you.
He knows your trials, when your heart quails.
Call Him to rescue His grace never fails.
The Church often speaks out of both sides of its mouth. Be brave. Do as we say.
One commenter in the Roundtable discussion wrote an impassioned essay on his frustrations on spreading the Gospel. He concluded with his own battle cry—that he would remain faithful in knowing God.
He is correct. That is the foundation of all that is good and can be better in the Church. It is fundamental. Work at knowing God and the message we send will ring loud and clear. Then we will know when to follow and when to lead. We will be empowered to do both.
photo credit: Autumnsonata via photopin cc
05 Apr 2012
Maybe we should blame the Ten Commandments for setting the stage. Early in the formation of our religion, the faithful were presented with “No” Lists or “Don’t” Lists.
- Do not eat of the fruit . . .
- Thou shalt not . . . .
The New Testament shifts to the positive with ideas of what the people of God CAN do and SHOULD do. It is all summed up in “Love one another.”
Leaders in authority often rely on “No” to exert their power. In reality, it exposes their weaknesses.
“Yes” is a much more powerful word. Good parents instinctively know that the more they can say “yes” to their children’s wants and dreams, the more the children will listen when “no” is needed, the more they will feel loved, and the more they will explore their true potential. Parents who attempt control with stern prohibitions that defy explanation are headed for trouble!
And yet the Church clings to “No” Lists.
“No” shuts down the work. Things seem safe.
When in doubt, say “No.” Don’t do that outreach. Don’t spend that money. Don’t dance. Don’t play that music. Don’t wear those clothes. Don’t take on that project. Why? Because the person saying “No” said so.
Saying “No” is a way of exerting power. Questions will be discouraged. Innovations will be few and far between — left to the most tenacious who will be labeled “troublemakers.”
The regular use of the word “No” is probably at the root of the Church’s precarious state.
Saying “Yes” is empowering to others, but it is more work. “Yes” means things will happen (but not necessarily the way we thought)! “Yes” means entering the unknown. “Yes” means loss of control. “Yes” means change.
The Church can no longer afford to follow “No”sayers. We no longer have to.
“Yes” has never been more possible. The resources of the world are at our keyboards. We can so easily find the people with energy, hope and ideas. It has never been easier to follow the Church’s positive mandates.
That’s the great thing about Social Media’s potential for the Church. Social Media makes it easier for us to look outside of ourselves and who we think we are. We can look beyond our church walls, our membership, our community, our denomination.
Anybody can join the conversation. We will be trailblazers.
But then, so were those disciples. Jesus had good advice for them in dealing with “No”sayers—shake off the dust and move on!
Say “Yes” to Social Media.
04 Apr 2012
Our sister church in Pakistan sent us many pictures of their fellowship’s Palm Sunday celebration, witnessing in the city streets. Here is just one!
Our congregations correspond weekly and pray for one another.
Blessings for their ministry.
03 Apr 2012
“Why don’t ‘you people’ just find another church and stop all the anger?” a pastor asked one of our ambassadors on a recent visit.
That would make life so easy—if only victims would not fight back when they are bullied.
We assure the people of SEPA that Redeemer does not like being angry. Sometimes anger is appropriate.
Jesus became angry at the sight of the moneylenders defiling the Temple. For the last four years, Redeemer has watched those with financial interests in our property behave in similarly greedy and self-serving ways in our sacred space.
Anger is not fun. The alternative — to ignore anger—is to deny our sense of worth, our passion, our community…and not least…our faith. SEPA demands we mothball our memories and our heritage and that we break our friendships and connections with the community where we still live. We are expected to hide our light under a bushel and become passive pew-warming Christians in some other place than our own community.
SEPA discredits the volunteer hours that went into making Redeemer grow in the last ten years. Our documented successes go unrecognized; they collide with SEPA’s prejudice and true goals — acquisition of our assets.
The resulting conflict was needless. Despite reports to the contrary, there was NO forum for mutual discernment, NO long period of working together, NO consideration for the elected leaders of Redeemer.
There WAS ample abuse of the constitutional processes.
Lawsuits could have been avoided. Financial challenges could have been minimized. There were numerous paths to peace. SEPA leadership chose aggression at every turn.
In another synod, a congregation much smaller than Redeemer appealed a similar synodical decision to close. Their story is much like Redeemer’s, complete with a locksmith raid. But comparisons end there. Their Synod Assembly supported the congregation. This congregation is still small but has started community outreach that is funding their church well. They have been helping Redeemer.
Redeemer, easily five times the size of this church, had similar plans which by now would have been quite lucrative and supporting an exciting ministry in East Falls.
Instead Bishop Burkat continues to create a widening wake of hurt, anger and destruction.
Lutheran constitutions and government depend on the understanding that laity and clergy are equals and the organizations within the church are interdependent. Lutherans are supposed to work together.
This cannot happen as long as SEPA Lutherans stand on the sidelines and watch in silence as member churches endure abuse.
Back to the pastor who advised us to just stop being angry.
Why don’t we just find another church?
Our answer. We’ve been vagabond Lutherans for nearly three years. We’ve reached out to 43 of SEPA’s 160 congregations. We’ve visited. We’ve left contact information. We’ve written letters. We’ve made some friends along the way, but the fact is . . . none of the congregations still within the ELCA have reached out to us. No active pastor has visited our members to offer any kind of pastoral care. (Two retired pastors have helped.)
SEPA, the conflict is in your hands. You could turn this around at May’s Synod Assembly by demanding your leadership work to reconcile with the Lutherans of East Falls.
We repeat a wonderful quote all congregations should take to heart.
People should not have to find a church.
The church should find them.
03 Apr 2012
Let Social Media Save the Day
We lay people have been taking it on the chin for years.
- We’ve been ridiculed. We don’t tithe. We don’t evangelize. We aren’t welcoming. We don’t volunteer.
- We’ve been labeled. If we aren’t strong, we are backward and resistant to change, and dying. If we are strong, insisting on answers, we are adversarial and resistant to authority.
- We are made to feel inferior and inadequate, unable to find our way in the world without hanging onto the robes of the clergy.
—all because mainline churches are failing.
IT’S NOT OUR FAULT.
- It’s not our fault that the church is structured to nurture homogenous cultures of yesteryear that naturally replenish and grow in numbers from generation to generation.
- It’s not our fault that, in the New World, community demographics shift every decade
- It’s not our fault that even the least dysfunctional families experience their own diasporas every generation or so.
- It’s not our fault that fewer people enter the ministry as a life call and see the only road to advancement as moving to suburban settings, making neighborhood ministries less desirable.
- It’s not our fault that leadership has been just as unprepared for changes in society as we were.
- It’s not our fault that the Church, despite a strong start in the Reformation, managed to sit out the Renaissance and stayed mired in the Middle Ages for the last 500 years.
Now that we are in a new age yet to be named (the Information Age?, the Digital Age? the Age of Globalization?) we’re all playing catch up.
In the hierarchical past, this meant creating a position headed by a well-paid think tank leader with an alphabet of credentials after his name. It meant funding an office with a staff, providing an adequate budget for developing resources, allowing three to five years for development, and the creation of a network to implement resulting initiatives. Implementation would be easy because all churches would be alike, waiting for answers to their problems to be delivered to them. After all, there would be nowhere else for them to turn.
Today, we are standing at the door of the future. The answers will come by inspiring community. There will be much less need for a centralized office of any sort.
The church of the future will be led by a conductor who stands at the podium, signals the opening downbeat and walks away, allowing the musicians to get their cues from one another, to take off in an imaginative riff, to return to the group to enjoy another artist’s take.
Welcome to the Information Age, the Age of Social Media, the Age of Globalization. It’s all coming together just in time to save the mainline church . . . if the mainline church is paying attention.
There is a lot of rethinking that needs to be done. Lay people might be best equipped to lead the way!
photo credit: DeusXFlorida via photopin cc
02 Apr 2012
Today’s Alban Institute Roundtable weekly post is depressing. It features an excerpt from a book on the condition of the church, written by Kenneth J. McFayden.
It is a “Litany of Loss”—a list of ten losses to the modern church which seems all the longer for its hopelessness.
Very few in the church are unaware of the fragile state of the neighborhood church. Perhaps larger churches, in modern, squeaky clean facilities, in thriving suburbs can escape (for the time being), but small town/country churches and urban churches face challenges.
There is commonality. They are older than suburban churches (in most cases) and have experienced shifts in their communities that the Church never foresaw. Suburban churches have yet to face the same challenges — the same litany of losses.
They will.
Let’s learn from experience.
The challenges facing so many neighborhood churches might never have happened had the need for change been addressed decades ago.
Too much was left unattended. This is a failure of leadership, not of Christian community.
As long as bills were paid, the coming challenges were ignored. As times grew tougher, less was done but more was needed. Part time pastors were called when full-time effort was called for. Paying the existing bills became the mission when money was needed for change. All church activity was scaled around maintaining church as it was known. When things changed, the Church was unable to meet its fundamental mission — to reach first its nearest neighbors.
This didn’t happen overnight. It took years of neglect.
The lessons:
- If we focus ministry on existing community, we will face trouble when that community ages or relocates.
- If ministry focuses on tradition (including denominational traditions), there is little to attract new members from different traditions.
- Little changes are hard. Big changes are closer to impossible. The Church must foster an atmosphere where little changes are not so momentous as to shake traditions or threaten security. Make change a habit.
For denominational leaders and professional leaders to neglect their congregations’ needs for little changes over the years and then descend upon congregations with domineering strength when they face challenges damaging to the foundation of Christian community—fails fundamentally to nurture and empower the faithful.
Small congregations do not need dramatic overhauls. They need love. They need it now.
Love feeds hope. Hope fuels action. Action brings change.
Be joyful in hope, patient in affliction, faithful in prayer.
Romans 12:12 (NIV)
02 Apr 2012