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Redeemer

Church Properties Become a Burden to Church Hierarchies

2×2 points to a recently reposted article about closed Philadelphia churches.

Tons of property now stand empty in the greater Philadelphia region.

Episcopal Bishop Bennison says, Where is the Gospel in this?

Good question, Bishop Bennison. The question should have been asked long ago!

The article deals with the stones and mortar problem church leaders are facing.

It barely mentions the lives of the people who have been affected.

The Church misplaced its priorities long ago. They point to a changing economy and demographics. Where were the experts on change when the changes were happening?

The neglect of God’s people is the real problem.

Most of the church leaders quoted in this article are from Roman Catholic and Episcopal traditions where church property is owned by the denomination.

One person quoted in this article, Bishop Claire Burkat, comes from the Lutheran tradition, where property belongs to the congregations. Her actions, in one neighborhood (East Falls) defied the rules of the church she serves. Courts have refused to hear the case the congregation brought. They want churches to settle their own problems, citing separation of church and state.

The Church does not have a good record of solving its own problems!

Now, they, like the hierarchies modern Lutheran leaders emulate, have a problem. They have successfully acquired property they cannot support or have any use for! Each denomination is competing for few willing buyers.

Costs are rarely discussed openly. This article states the realistic cost as $55,000 per property. No figure like this appears in the regional Lutheran church budget!

The real problem began years ago. The Church fled neighborhoods and considered the people left behind or newly moving into those neighborhoods as demographically unsuitable for their investment in ministry. They paid experts a lot of money to support their decisions.

They sought short-term solutions that would one day be someone else’s problem—presumably the laity’s.

They routinely, assigned part-time, minimal effort, caretaker pastors to see how long they might keep money flowing without actually ministering to the community.

Reliance on demographic studies is not helpful. The Evangelical Lutheran Church in America analyzed Philadelphia’s demographics and found only one zip code in the city worthy of mission investment—Chinatown.

Eventually, they officially quit trying and started helping congregations close. Initially, in the Lutheran Church, they allowed the congregations to dispose of their assets as is Lutheran law. But regional bodies were struggling, too. They started imposing new “rules” which would make the assets of congregations go to them. Any such new rules are in defiance of the ELCA Articles of Incorporation and cannot be changed by fickle, expedient bylaws. Only Redeemer is challenging this, although the practice will one day affect many.

The plan is backfiring. Even suburban churches face serious challenges.

Regional bodies are looking for any way to put properties they now manage to work. They would rather work with hot dog vendors and theater troupes than people in the neighborhoods who profess the same faith.

It’s time to start looking at more than property. 2×2 will examine the more important question.

What happens to the people and neighborhoods when churches close?

25 Aug 2012

The Dangers of the Corporate Church

How the Internet Can Force Us to Take A Good Look at Ourselves

A young man has been ranting online about the death of his sister in a car accident and her insurance company’s maneuverings to avoid paying the benefit included in her policy. They have probably spent more than the $75,000 the policy promised.

Considering the tragic circumstances, Mike Fisher’s writing is civil. His arguments make sense and are presented graciously. The battle that his parents have had to wage reveals the failing of corporate thinking. Money and litigation experience allows the Corporation to abuse its customers.

There was a time when victims of bad corporate behavior had little recourse.

Today, the internet can make a dent in corporate thinking. Matt Fisher’s writings got the attention of Seth Godin and his massive corporate following.

Seth writes:

They bet on short memories and the healing power of marketing dollars, commercials and discounts. Employees are pushed to focus on bureaucratic policies and quarterly numbers, not a realization that individuals, not corporations, are responsible for what they do.

The Corporate Church is no better than Progressive. They are mired in “corporate think.”  It’s handling of its members has strayed far from biblical teachings. Dollars rule. People: too bad.

In Redeemer’s conflict with the Southeastern Pennsylvania Synod and the Evangelical Lutheran Church in America, the same thinking is evident. The Church turned on its own “policy holders.” The conflict was vicious from the opening bell. The bishop attempts to make it look as if great efforts were made otherwise. They weren’t. In all the rhetoric explaining how hard they worked with Redeemer, they never give examples. There aren’t any.

The Church, from the start, used corporate power and pooled assets of 160 congregations to go after individuals in one small church.

The people of Redeemer always thought we were on the same side.

The lives of 82 lay volunteer church members have been turned upside down for four years with no end in sight. The Church is oblivious that their actions are against their own members— old people, children, immigrants, disabled people, students—faithful, hard-working people—the people the Church advertises that it cares for.

To SEPA, we are the enemy.

This enemy has been fighting for one thing—that SEPA and the ELCA keep the promises made to member churches.

The courts don’t want any part of church disputes. Unfortunately neither do other congregations, clergy, Presiding Bishop Hanson, or the national church.

Progressive Insurance creates enticing advertisements. Get the dollars flowing.

The Corporate Church preaches that it cares about bullying and social justice, love, reconciliation and compassion. When put to the test, it is just as self-protective of power and money as the Corporate Insurance Agency.

They are both in the “people business.” It’s time they both act like it.

People could stop the abuse. Will they?

We won’t buy Progressive Insurance. We still call ourselves Lutheran.

17 Aug 2012

An Inspiring Video Proving Boys Love to Sing

Here is an uplifting video which reminded us of Redeemer’s experience.

Redeemer hosted the East Falls Children’s Choir and held a music camp every summer. About 11 years ago, a new choir formed, meeting in East Falls. We fed the boys that attended the choir and our camp into the Keystone State Boychoir. (A girl choir formed a few years later.)

The choir gave the boys confidence, discipline and a passion for music. In the choir’s first ten years the boys that stuck with it sang on every continent. Yes, every continent.

The directors’ philosophy—allow self-conscious boys to sing with boys and they will grow to love singing in general.

Most churches have a rough time convincing their boys to sing. Typical mixed choruses in any youthful venue are 90% female. But boys do like to sing.

The link below will take you to YouTube. Come back for the translation to the hymn (below).

Translation:

I would not ask a life that’s easy

gold and pearls so little mean

rather seek a heart that’s joyful

heart that’s honest, heart that’s clean.

 

Heart that’s clean and filled with virtue.

fairer far than lilies white

only pure hearts praise God truly

Praise him all the day and night.

 

Dawn and sunset still I’m searching

rising on a wing of song

Give me Lord, through Christ my Savior

that clean heart for which I long.

14 Aug 2012

When the Church Ignores the Obvious

Another Chapter in a Tale of Two Churches

In 1979, Alfred Krass, A United Christian Church pastor from nearby Levittown, Pa., wrote a “white paper” on Evangelism in Mainline Denominations, published in Christian Century magazine.

Reading this study 33 years later reveals that many of the issues raised remain serious issues in mainline denominations. As is often the case in the Church, issues raised that are not on the popular agenda are often ignored.

Rev. Krass’s paper ends by identifying two questions for which he saw no denominations taking any steps to address. One involved the methods of communication used by the Church. The article did not foresee the internet and its tremendous potential for change (largely ignored by the Church).

The other problem he identified 33 years ago was the absence of families in Church and the ineffectiveness of motivating families as evangelists.

Redeemer’s Ambassador visits reveal that this is still a crying need in the Church. Rev. Krass identified the absence of 15- to 45-year-olds. Redeemer’s Ambassador visits reveal that the spread is now even broader. With very few exceptions, among the nearly 50 churches we have visited, children and youth are absent. When present, they can be counted on the fingers of one hand. Furthermore, the missing age group in church today is more realistically 1-50.

This was not true of Redeemer. Our age spectrum was fairly broad with no one age group dominating.

This problem unaddressed for the last three decades remains a problem. What are we doing about it?

The missing age group is the demographic where multiple generations actually live together under one roof — or in today’s world — under two roofs. The prevalence of the divided family is probably a big part of the problem. Religion can be an additional divisive agent.

How do we shape our message so that it reaches this majority population?

He closes with a point that church camps are ideally situated to minister to families. Interesting! Redeemer was a big supporter of church camping, making sure that as many members as possible were able to attend family camp and other church camping programs. Perhaps Rev. Krass’s ideas were working for us!

East Falls is an interesting place to study this question. This traditionally working class neighborhood happens to be blessed. It is a nice place to live and raise families and many generations stayed in East Falls through the years of “white flight.” Property values are strong despite the average family income. Families that raised six kids in their millworkers’ rowhouses and hung onto their property are now property rich. The vultures are all too willing to swoop in.

The conditions in East Falls and the actions of leaders of its faith communities reveal the priorities of hierarchies.

East Falls has Redeemer, where SEPA Synod has evicted the families and locked the doors, claiming the property the congregation had owned and the building they had built on working class salaries. More recently, St. Bridget’s Roman Catholic Church, was forced by its hierarchy to close its school. Redeemer had a strong family ministry. St. Bridget’s School was the hub of parish activity.

In sharing their experiences, both congregations noted the same thing. The “hierarchy” wasn’t listening. (Note: Lutherans aren’t really hierarchical. Their leaders just act that way.)

Another thing the two congregations have in common: Their hierarchies see church property as of more value to them when they are occupied by people who can pay more to use them than church members who live in the neighborhood.

Interesting, indeed!

photo credit: John Carleton via photo pin cc
08 Aug 2012

We Still Call Ourselves Lutherans

There are only so many church properties SEPA can seize to pay hierarchical costs.As Redeemer Ambassadors visit churches of the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America, we are often asked where we are from. After three years, the question is still a kick in the gut.

SEPA/ELCA rejected us four years ago. It did more than reject us. It confiscated our property and pursued members in court — an ongoing travesty that countless good Lutherans handle by looking the other way. (The message of the Good Samaritan story has been lost in translation.)

ELCA founding documents, the foundation of Lutheran law, forbid the confiscation of congregational property. Courts have decided they can’t uphold church law. They have no jurisdiction.

Two dissenting state Appeal Court judges wrote an opinion that if the law were followed, the members of Redeemer were making arguments that should be heard.

This should raise eyebrows among Lutherans.  

East Falls Lutherans are left with a difficult choice. The hierarchical assumption (if not wish) is that members would seamlessly uproot their lives, traditions, and personal relationships and travel to other Lutheran churches on Sunday morning with their offerings. Suing church members makes this scenario unlikely. Which congregation wants the targets of SEPA litigation as members?

Other ELCA churches have failed to lift a finger. Many of them are no stronger than Redeemer—cowering as they await their turn at rejection. The less they do now, the more likely that day is coming.

There are lessons to be learned by the Church about how to treat church members. They are not unlike the lessons business and government are learning in the modern world. Power has shifted.

The Church, living in its own lawless bubble, may be the last to grasp this. People, in the post-feudal church at least, have long controlled the purse strings. Now they control communication as well.

The shift in power is a good thing. We should be rejoicing. People can make a difference! The whole Church can make a bigger difference — but only if the concept is understood and put to use.

When SEPA Synod visited East Falls with faux concern for the neighborhood back in March, Redeemer was there. Did Rev. Davenport realize that 10% of the audience that day had connections to Redeemer? She was oblivious. SEPA doesn’t realize that members don’t evaporate just because you lock doors. We still live here. We still participate in neighborhood government and patronize neighborhood businesses.

There are only so many church properties SEPA can seize to pay hierarchical bills before they will have to come up with a better survival tactic. Now is a good time to start looking!

What should the Church do with loyal members when they dare to challenge actions?

Just practice what is preached!

What would be happening today inside Redeemer if members had been treated as children of God and not as enemies that must be vanquished at any cost?

A better way is still possible. Sooner or later a Good Samaritan will pass by.

Meanwhile, Redeemer members visit the congregations who have rejected us and answer with pride, “We are from Redeemer Lutheran Church in East Falls.”

We are still Lutherans—and proud of it!

07 Aug 2012

Exploring Justice in the Lutheran Church

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On Sunday, September 9, from 3-5 pm, the Southeastern Pennsylvania Synod (SEPA) of the Evangelical Lutheran Church in America (ELCA) will hold a discussion of the national body’s proposed social statement on criminal justice.

The Church’s concerns for justice might be more credible coming from people who do not hold themselves out as being immune from laws which apply to everyone else.

When faced with honest disagreements concerning Lutheran polity and interpretation of its constitutions, the ELCA and at least one regional body (SEPA Synod) has used the justice system to bully its members.

Instead of working with congregations as the constitutions define, SEPA made up its own rules, replacing their founding Articles of Incorporation with conflicting bylaws, putting congregations that actually read both documents at disadvantage.

This is counter to normal law. Articles of Incorporation outrank bylaws. The ELCA Articles of Incorporation even state that the regional bodies may not amend their constitutions in violation of the statutes of the founding charter. But that hasn’t stopped SEPA (and a few other synods, too).

SEPA proceeded to violate the statutes, betting that no one would stand in their way. When Redeemer, a member church, objected, their FIRST action was to file a law suit against them. Forget the constitutional grievance process.

Once they had the court’s attention, they argued that the case, which they filed, should not be heard because of separation of church and state.

The national church has watched in silence. They are busy regarding their leaders and disregarding their members.

This issue went to the Pennsylvania Appellate Court which dodged the issue, agreeing to no jurisdiction with an important dissenting opinion. The dissenting judges ruled that if the law is applied, the congregation’s arguments have merit and should be heard. If high-ranking judges disagree, there is room for honest disagreement within the church.

SEPA Synod views itself as above the law.

It would appear that SEPA Synod’s view of the justice system is that it exists as a tool to be used against dissenting members—an alternative to actually working out problems within their polity. It is  a way to bypass the inconvenience of its own constitutions.

The draft statement includes a paragraph advocating responses of love and advocacy for those embroiled in the justice system. Redeemer has seen no such tolerance within the ELCA, SEPA Synod or even within its congregations. Summary of Draft Version of the Justice Statement

We suggest the ELCA and SEPA Synod stay out of this discussion until they can enter it with cleaner hands.

13 Jul 2012

Where the Bill of Rights Fails

Freedom to Be Oppressed by Your Religion

America was founded on the principle of Freedom of Religion. Early settlers came to escape state oppression of the emerging sects in Europe. Over the centuries, many faiths have sought refuge on American soil.

The First Amendment in the Bill of Rights prohibits the making of any law respecting an establishment of religion, impeding the free exercise of religion.

The legal system lives in fear of stepping on the exercise of religion. In recent court decisions they have gone so far as to determine that religious groups do not have to follow their own rules. That opens a new door. The leaders of religion can themselves become lawless oppressors.

That is the result of a recent Pennsylvania Supreme Court decision that determined the case brought by the Southeastern Pennsylvania Synod of the ELCA against a member church (Redeemer, East Falls, Philadelphia) could not be heard. Yes, they brought a case against a member church and then argued that the case they brought should not be heard.

The court gave SEPA Synod a victory by default —not based on evidence. They determined that it was up to the denomination to police its own rules. Fat chance.

A strong dissenting opinion concluded that if the law is applied, Redeemer’s arguments deserve a hearing. How are members of faith communities to assume that the laws they agreed to upon joining the community mean nothing?

That creates a very real problem for all the faithful. If constitutions agreed upon by religious groups when they go to the legal trouble of incorporating mean nothing, then faith communities are faced with potential lawlessness. The laity are sitting ducks for potential abuse. Clergy will run.

Faith communities can expect to be victimized by hierarchy. It is happening with greater frequency. The conflicts are usually about the value of real estate — not doctrine. Within the ELCA there are several cases of “hostile” takeovers—raids in the middle of the night or by stealth and deceit. One bishop, anticipating trouble, went so far as to call ahead to the sheriff and police department and warn them to expect a call from church members, but that they were allowed to change the church locks.

It is not the Church’s finest hour. As proven by Redeemer’s experience, Church leadership will not hesitate to use their protected status to tyrannize their members — those with the least power, the laity. You won’t read much about this on the pages of The Lutheran.

“I have the power,” Bishop Burkat was heard to say as she prepared to raid Redeemer. If so, it is a power allowed by courts side-stepping the issues. It is not a power given by the ELCA constitutions/articles of incorporation or by God.

It’s legal because the law exempts the church. Perhaps there is hope.

The law has finally stepped in on the Roman Catholic Church and its handling of crimes within its ranks—but not before a great deal of damage was done to both victims and the Church.

On this Independence Day, it is worth noting that the Bill of Rights does not protect the members of faith communities from the abuses of their own leaders. This can be stopped by the members of the faith community, but experience is proving that the religious don’t care unless they are directly affected. They are free to use other provisions of the Bill of Rights such as Freedom of Speech and Freedom of Assembly. Odds, in the current atmosphere, are against it.

What a waste of the First Amendment.

04 Jul 2012

A Tale of Two Churches in SEPA Synod, ELCA

East Lansdowne — East Falls

Today there was a celebration in East Lansdowne, a Philadelphia suburb.

Over the past seven years, the aging Lutheran congregation, Immanuel, found new life by hosting a community of African immigrants led by a pastor, who himself had immigrated from Liberia.

They named their community Faith.

Today they officially merged with the remnants of Immanuel to become Faith Immanuel. Congratulations to the new congregation, its lay leaders, and Pastor Moses Suah-Dennis.

Tuesday’s Inquirer carries the story and quotes the previous bishop of the Southeastern Pennsylvania Synod (SEPA), the Rev. Roy Almquist, who is ready—even in retirement—to take credit for the new congregation.

In a telling quote he reveals SEPA policy.

“Under normal circumstances, you would close a church that size,” Almquist said. “But they were determined not to close. They wanted to find a way for their church to minister in a changing neighborhood.”

He does not say who the “you” is who would close the small church. Constitutionally, it is the congregation itself that must vote to close.

In 2005, as Bishop Almquist was nearing the end of his second term, he recommended the arrangement which lead to the congregation’s merger.

At the same time, there were other opportunities beating relentlessly on his door that he just plain ignored. His inaction has been costly to his synod and to the neighborhood of East Falls.

East Lansdowne’s story is similar to that of Redeemer, less than ten miles away. The only difference is that Redeemer did not have to come crawling to SEPA, begging for help. In fact, Redeemer had more money than SEPA at the time Bishop Almquist was trying to help little Immanuel. In 2005 —and much of Bishop Almquist’s two terms — SEPA was in severe financial crisis.

Redeemer was every bit as passionate about “staying open” and had nearly four times as many members as Immanuel. Why help East Lansdowne and refuse basic services to Redeemer?

Redeemer had received a large bequest in the late 1980s and SEPA had eyes for it, actually withdrawing $90,000 from our bank account in 1998. Redeemer protested.

This conflict was unnecessary and fateful. Redeemer was left with a reputation of being “trouble.” Few Lutherans take the time to analyze the source of the trouble or to ask themselves what they might do if the Synod visited their bank without their knowledge.

SEPA returned the money (after two years of needless conflict with Redeemer) but refused to serve the congregation from that point on. Their strategy was to wait for Redeemer to die a natural death. Bishop Almquist’s message was clear: Do things my way or else. Redeemer was shunned.

Bishop Almquist refused to help the congregation find a pastor to call. Redeemer was left to fend for itself.

The rest of the story is not at all unlike Immanuel’s. Immigrants from East Africa began to join the little neighborhood church—first one family, then extended family, then friends. Redeemer found two pastors, both from Africa, willing to serve the congregation.

Having received 49 new members with many more interested, Redeemer approached the new bishop, Claire Burkat, and asked to call one of the pastors.

Bishop Burkat’s head was buried in Bishop Almquist’s play book. She took no time to consider that things might have changed since Bishop Almquist deserted his duty in East Falls.

She reviewed our reports with prejudice fueled by a six-figure deficit budget. She decided that only our white members should be counted. She assigned trustees who reported falsely that the congregation had just 13 members. (In court they are trying to hold us to a quorum for more than 70.)

Bishop Burkat pontificated, “White Redeemer must be allowed to die. Black Redeemer, we can put them anywhere.” Destroying Redeemer was the priority — not mission.  She set things in motion to force the church to close. It has now been locked for nearly three years.

Why not reward success?

The answer: SEPA was passing massive deficit budgets fairly routinely, relying on closing churches, seizing assets and selling property to make up shortfalls. Redeemer was known to have money and a valuable property.

We celebrate the successful union of Faith and Immanuel and wish them the best.

However, a wise church would also review its failures. The concurrent neglect and harmful policies practiced in East Falls are routinely swept under the rug as if the mess was all the fault of the people. This is wrong and innately dishonest.

01 Jul 2012

SEPA Lutherans Have A Second Chance

The Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America is marking the commencement of Bishop Claire Burkat’s second term as bishop.

She and much of SEPA Synod have been jubilant at her reelection on the first ballot (by one vote) at May’s Synod Assembly.

Bishop Burkat refused to recognize one congregation which by SEPA governance was entitled to about five votes (a clergy vote, one male and one female vote, a vote as a predominantly black congregation and a vote as a multilingual congregation.)

The rest of Synod Assembly and the ELCA never questioned the edict and turned a deaf ear to our protests.

Other congregations were muscled out of existence before us, reducing the voting pool. One way to guarantee success is to intimidate or eliminate opposition.

Redeemer is not an authoritarian church and we have no idea how our delegates might have voted at the last four Synod Assemblies that have turned us away with no constitutional authority. Neither does anyone else!

We suspect that Redeemer’s five votes might have made a difference.

Redeemer, now supposedly excommunicated from Lutheran fellowship, remains loyal to the Lutheran Church. Even amid oppression, Redeemer has made a difference in the Lutheran presence in the five-county area. In court in 2009, Synod’s legal representation argued that Redeemer is the first of six churches they plan to close by force.

It would appear that a few congregations have been spared (for the time being) because of Redeemer’s stand.

We hope that in her second term, Bishop Burkat does a better job. This time we hope she leads good people in exercising the values the Lutheran Church teaches — love, compassion, gentleness, kindness, forgiveness, reconciliation, atonement and grace.

Everyone deserves a second chance.

30 Jun 2012

The Story of David and Goliath Endures

This week’s Old Testament lesson is one of the most enduring stories in the Bible. David, a peon in King Saul’s kingdom, takes on Goliath, the huge and well-equipped leader of the Philistine Army.

We all know the story but it never hurts to re-read it. Ever notice how much detail the writer includes about Goliath’s weapons and armor? There is no room for doubt. Goliath was the superior leader in every way. This is followed by a rare comic description of the boy, David, stumbling through the palace, trying to walk a straight line while wearing the armor King Saul has provided.

We all know the story and the outcome. Little David rushes unprotected into battle and slays Goliath with a homemade sling and a pebble picked up from the wadi.

We know that David’s victory catapults him to a prestigious position in Saul’s court that eventually sends Saul into a jealous, mad rage. We know the side story of David’s fast friendship with Saul’s son, Jonathan.

The story endures because we can all empathize. Everyone knows how it feels to face a foe that is larger, better funded, more powerful and attractive to followers. Little children stand before parents, teachers and the many authorities they encounter. They are weak and defenseless. They understand David.

Adults can empathize. They’ve stood before bosses who hold the purse strings and offer security —the more you follow their leadership, the greater likelihood of security.

Athletes know the feeling of facing with dread an opponent of stronger repute.

We all understand the story of David and Goliath.

Especially, we little churches. We — and our members — face the unchecked power of the bigger Church. When positions of power are abused, the result is bullying. The Church is not immune.

Things are changing. Young men in Philadelphia are challenging the Church hierarchy in Philadelphia that looked the other way as Church leaders abused their power. It took decades to muster courage and their fears were realistic.

And then there is little Redeemer, facing the Evangelical Lutheran Church in America, which stripped them of their property and endowment, and shut the door on their individual participation in the denomination. They’ve fought back while others in the Church have watched from positions of safety.

It’s a different kind of battle. One little pebble is not likely to end this conflict. More than five years after the opening volley, Redeemer is still alive, fulfilling its “missional” purpose and fighting with no war chest or armor — only a web site to speak for them and trust in God.

Will it ever end? Pride, power and a disregard for purpose are the Goliath that stands in the way.

OBJECT LESSON:

Illustrate Saul preparing David for battle. Ask a small child to stand before the congregation. Prepare the child beforehand. Make sure you choose a child who can participate without harming his or her self-image.

Start to dress the child with sports gear (hockey of football) until it becomes apparent that the child can barely move, much less play a sport. Then start to take the gear away. Ask the child how he or she feels without the “armor.” Draw the comparisons to David. Take your pastoral message from there.

22 Jun 2012