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Risk Taking in Today’s Church

SEPA Leadership Encourages Risk-taking

At the 2013 Assembly of the Southeastern Pennsylvania Synod, Bishop Claire Burkat exhorted member churches to take risks. Start small. Just take one risk in mission.

I beleive in risk-taking.

Many of the risks that need to be taken in the Church are long overdue.

The climate of SEPA Synod is not conducive to risk-taking.

If congregations are to take risks they must be assured that failures

  • will not be used as excuses for hierarchical seizure of everything they own.
  • will not cause them to be excommunicated from Lutheran fellowship.
  • will not put their personal welfare and that of their families in danger.

SEPA cannot provide these assurances.

Consequently, risks will not be taken.

The biggest obstacle? Involuntary Synodical Administration.

Involuntary Synodical Administration, now so common that it is referred to by the acronym ISA, did not exist in the founding documents of the ELCA. The Articles of Incorporation still forbid it.

ISA is the determination of the bishop that a church cannot survive. The Synod assumes all cash and property assets. Trustees are appointed. They serve the bishop’s interests, not the congregation’s. It is theft by constitutional tweaking.

The original constitutional statute allowed for synodical administration only with the consent of the congregation and as a temporary measure.

Synodical Administration was intended to be a tool to help struggling congregations overcome difficulty. Congregations were part of the process—the Lutheran way. Help was offered, but assets remained owned by the congregations.

Involuntary Synodical Administration is a monstrous contrivance.

The Synod’s model constitution has been tweaked to negate the promises made to the congregations when they joined the ELCA.

Consequently, congregational polity, precious to Lutherans, no longer exists in SEPA Synod.

Too bad. Congregational polity encourages risk-taking.

Without congregational polity every congregation must consider what big brother or sister will do if their risks fail —as measured by the bishop not by the congregation.  

If congregations are to take Bishop Burkat’s advice and take risks, they should seriously review and revise their own governing documents.

Taking risks, after all, is risky. You could fail.

Failure leads to knowledge which can then be put to new ministry use. Innovation is usually the result of multiple attempts that failed.

But in the world of SEPA, failure of any sort, as measured by no one but the bishop (who has minimal knowledge of congregations), leads to long-term Lutheran assets lost to short-term synodical needs.

Here’s what I know about SEPA and their ability to accept congregational risk-taking:

Once upon a time, not so very long ago, there was a small urban congregation facing the same challenges many small congregations face. The founding members who predated decades of urban unrest were dying off. The landscape for ministry was changing dramatically and at a faster pace than the “settled” Church had ever encountered.

This congregation had resources. A founding member had left an endowment with the stipulation that it be used for ministry in that neighborhood.

That endowment had already been an attractive target for s financially troubled synod, but that had been resolved eight years before. However, the memory was still fresh. The Synod refused to follow the call process after the resolution. They were betting that without help, the congregation would fall apart. SEPA need wait only a bit longer to get to the assets.

This congregation had unusually strong lay leadership. The absence of professional leaders had actually helped develop the congregation’s sense of mission. They knew they had to serve a multicultural neighborhood. Without the burden of salaries, they were free to engage pastors for specific tasks as needed.

Money was not yet a problem, but it was clear that it would become a problem if congregational leaders didn’t address the needs of the future immediately.

The congregational leaders spent six months drafting a plan. They consulted pastors, real estate experts, an accountant and a lawyer in drafting a five-year plan. Funds were needed to bring facilities up to modern standards. The congregation was willing to risk a third of their property for a short-term mortgage that might catapult them into a solid future.

The congregation had been renting its educational building to a Lutheran agency, but the congregation knew that this was no longer in their interests. The property had more potential for congregational ministry if the congregation ran its own school with the important added benefit of being able to witness in mission as the Lutheran agency was unable to do.

Two members of the congregation already experienced in childcare took the training necessary for licensure. The school was projected to bring in $100,000 annually to the congregation’s ministry within two years. Meanwhile, other sources of income were also identified and a stewardship program was implemented. 

Previous pastors were not comfortable in multicultural settings. They promised to find help but reported regularly, “There is no one.” When the last pastor left, the congregation found excellent, qualified professional leaders within a few weeks.

52 members joined in the first year and there was every indication that this was only the start of a vibrant new ministry. 

Meanwhile, the congregation presented the mission plan to Bishop Claire Burkat along with a resolution to call one of the pastors who had already been working with the congregation successfully for seven months.

There were risks, but there were strong indications that the risks would pay off.

Bishop Claire Burkat accepted the resolution and ministry plan and promised to review them. She also promised that the congregation could work with the Synod’s Mission Developer. Four months passed with no communication from anyone in the bishop’s office.

Was there to be a period of discussion and review of the 24-page mission plan? Would the bishop make suggestions or offer help?

No.

Bishop Burkat abruptly sent a letter to the congregation announcing the church was closed and all assets were to be assumed by her office (which had recently announced they were within $75,000 of depleting every available resource).  

The risks quickly escalated with law suits and personal attacks on members that continued for five years. Although Bishop Burkat wrote to clergy that all issues are settled, the fact is the case is still in the courts.

If Bishop Burkat truly believed in risk-taking, she could have taken a chance on Redeemer’s carefully crafted mission plan. She could have joined interdependently in a carefully calculated mission adventure that was already succeeding. She could have taken credit!

Bishop Burkat couldn’t risk Redeemer’s resources slipping from syndical control twice in one decade. Some of the motivation was SEPA’s own financial needs. Power and pride also entered the picture.

Risk-taking does not happen in this atmosphere.

Lay members are sitting ducks for abuse. Clergy will protect their standing.

If SEPA congregations truly want to be risk-takers for mission, they must revisit their constitutions and make risk-taking a little less risky.

Redeemer is still ready to take risks.

We’ve been pioneering mission while SEPA has been attacking us. There is nothing stopping Redeemer’s mission plan from being implemented even today.

SEPA prefers the expenses of locked churches to the expenses of mission. They spend more than $170,000 a year keeping those doors locked. Taking a risk on Redeemer’s mission plan would have cost them nothing (and it was already succeeding!)

There is more mission potential in open churches than in closed churches.

There is more economic potential in open churches than in closed churches.

 

The ELCA needs a few gunslingers

This quote is from a comment on a lay leader’s blog:

Most groups in decline are in a stage of development where they are presently being led by bureaucrats. What is needed are entrepeneurs, gunslingers, if you will. The evolution of the church long ago removed these kinds of leaders. Yet, this is what they need to re-vision their organization. The ELCA will continue to decline. Most groups do. When confronted with what it takes to change their future, the leadership will choose to die.—Bill Blair

Are We Playing God in the Church?

Something must die for new life to occur.

We’ve heard the adage before. It is presented in today’s church almost as if it were romantic. There are hints that it might be biblical.  

It is not biblical—at least in the way it is being used to justify self-serving actions by regional bodies and church leaders.

This month in the Southeastern Pennsylvania Synod (SEPA) of the Evangelical Lutheran Church in America (ELCA), this thinking was passed on to the rank and file.

SEPA’s 2013 Synod Assembly had a guest speaker deliver this message. His address figures prominently on SEPA’s web site. It is not original thinking. Bishop Burkat wrote about this concept in 2001. 

Good idea to have an outsider reinforce the ideas that are hurting so many SEPA member churches.

From SEPA’s web site:

Jay Gamelin urged congregational leaders to focus on making disciples instead of taking care of members and warned that sometimes new life requires death to occur first. “What needs to die in your church?” he asked the Assembly. “Because you know what God does with death? He makes an empty tomb out of it.”

Actually, that was not Christ’s approach to mission. True, his Resurrection saved us, but He didn’t tear down the people He encountered. He taught. He nurtured new leadership. He counseled established leaders. He empowered ordinary people—people who had no wealth to give but were welcomed all the same. He cured. He encouraged. He gave hope to the marginally served in society and within the religious structures of the day. He loved.

Christ wanted sin to die. Not churches.

He didn’t teach taking financial assessments of congregations and abandoning the weak. In fact, the sense of economics in His parables often puzzles us. He found strength and promise in places no one else did!

This death-oriented ministry philosophy may create an occasional statistical success story, but church statistics don’t reveal that resulting success is the norm or automatic or has longevity. Of course, time will tell.

Something must die. Any volunteers?

Why is it that our church leaders look to find somebody else to do the dying? Why is it the efforts of lay people that are targeted?

This is an abuse of the Resurrection story. Why do we embrace this thinking? Why do we sit in Synod Assembly and listen to it being taught?

Noble-sounding words mask a dangerous idea. The Church is playing with power—group power and some individuals’ sense of power. 

Power doesn’t take much encouragement before it runs seriously amok. The idea that one person or group knows better how to use another person’s or group’s assets is the root of much crime.

ELCA documents protect us from this misuse of power, but they are routinely ignored.

This pseudo-resurrection concept is rooted in a sense of superiority. It masks leadership failures. “We didn’t fail as professional church leaders. It was their time to die. We’ll help them grieve on the way to the bank.”

They are playing God.

The temptation to play God when exercised by mortals results in skewed or lazy assessments of ministries, with property and cash assets the focus — not mission.

Christ’s power grew from humility. It has no time for arrogance.

When money is a problem for everyone, including the regional body and national church, things get crazy fast. No one looks for mission solutions. We look for easy answers that won’t take work, time, or commitment or an investment of any kind. We find it easy to judge others as unworthy of God’s blessings. We stop providing mission services and tell ourselves it’s OK.  We decide which congregations will die (not “might die” but “will die”) in ten years. TEN YEARS!

The dereliction of duty is intentional and horrific. We not only do nothing but we plot to speed the process. We provide a “caretaker” minister. This caretaker expects to be paid as if he or she were actually doing ministry, but they are there to do nothing more than hold hands while resources and spirit are drained. They are there to facilitate the conveyance of assets.

Let’s look at what can happen in ten years.

Ten years — enough time to fight most wars, including World Wars. Enough time to reverse a serious recession. Long enough to see a high school student through seminary. Time enough for the Civil Rights Movement to begin to see results. Ten years—the entire history of social media!

What could happen in a church in ten years?

Endowments might be enriched. New populations could move in. Mission initiatives might take hold. Community outreach might take root. New housing might be built. New businesses might move in. A new generation will be born.

If the Church’s attention is on fostering failure, they will miss out on important mission opportunities.

One Bad Idea Leads to Another

This philosophy quickly jumps to even more erroneous thinking.

“You are not here to serve your membership, you are here to serve God.” Jay Gamelin concludes.

Serving your members IS serving God. Your constitution probably spells out your duties and it undoubtedly mandates care of members.

We ARE  here to serve members. Their needs and preferences DO count. It is THEIR expression of worship and ministry. They are not the only thing that counts but they DO count. Love would tell us that.

The minute we give our leaders permission to NOT serve members, we devalue our message to all. Problems will result. They may not be immediate, but they will result.

Where there is life there is hope and there is God. God can play God all He wants.

And He will.

Don’t expect this philosophy that results from our leaders playing God to spread without problems.

Take a look at what’s happened in NW Philadelphia in the last ten years or so while this philosophy has reigned.

Taking Inventory of the Church at Pentecost

Do you do your job today, whatever it might be, the same way you did it 10 years ago. How about 20 years ago? Or 50? 

How about 2000?

This Sunday we will celebrate the birthday of the “Church.” 

Let’s consider this Pentecost to be one of those important birthdays — like reaching 30 or 40, when we take stock of our lives and consider what the last years have meant and what will carry us into the future.

Pentecost marks the occasion when all the gathered disciples came to understand that what they would do from this point on mattered. They were no longer just followers. They were leaders.

We’ve drawn a great deal from that Pentecostal experience over the centuries. Lots of roles and structures were defined. Some of it was good, efficient and served the Pentecostal mission. Some of it made life easier and richer for those in control. 

Let’s give ourselves the benefit of the doubt and assume that every Church custom or procedure is rooted in God’s love. Let’s also assume that the people who created the structure of the Church were doing the best they could with the resources, tools and environment they had to work with. That includes their understanding of their mission.

So here we are in Pentecost 2013. Everything in every aspect of our lives has been dramatically restructured in the last two decades—the workplace, the family, community and international relations, education, leisure—everything.

Everything except Church. In Church, we continue to assume that systems have to be the way they are—even as we witness wholesale failure in many aspects of Church life.

This Pentecost could be a pivotal birthday for the Church. 

It is  good time to reflect on what the Church might become if we could reassess what we do—all of what we do.

Start with the basic message. God loves us. Pay attention to the biblical mandates. Go into all the world. Preach the Gospel. Baptize. Make disciples.

The Church may think it does this already. They assess and examine, but mostly they do their assessments within tightly drawn parameters and expectations — and support of the hierarchy — keeping things running smoothly — is a key expectation.

Can we put aside centuries of assumptions? 

In the next few posts we’ll take inventory on the customary Church. What’s good? What’s not so good? What can we do better?

For My Mom on Mother’s Day

My mother died in 2008. Her memory lives. Here are some of the words I spoke at her funeral.

Eulogy for Mom, A Preacher’s Wife

Let me tell you about my mom, Norma Louise Burkholder Gotwald.

Although as a preacher’s wife Mom was known to hundreds perhaps even more, I’m not sure how many people actually knew her. Things may be changing, but in Mom’s time there was a barrier around the preacher’s wife. It’s a barrier of respect and so it was not all bad, but it also was a barrier that for Mom created frustration, a sense that she was not appreciated. She wasn’t accepted as clergy yet she didn’t fit in with the lay members. It was a lonely place to be. Mom was known to many but befriended by few.

These days there is a term for what my mom faced in her adult life. It’s called the glass ceiling. Expectations were placed before her and she was conscientious and dutiful about meeting those expectations, but the personal rewards that most of us seek and expect to gain through our life’s work were not available to her. She was always around people who were following her dream and many of them became her good friends. The area pastors who met at our breakfast table for ministerium meetings valued her input and opinions. She considered them friends. But attaining the status, prestige and full ability to serve in her own right was always within sight but out of reach.

Dad was for most of his professional life a faithful parish pastor. Mom was his wife.

Although it was not discussed, I suspect that if Mom had been born 30 years later, after women were finally recognized by the world as having God-given skills capable of Christian ministry, that Mom would have been the first to enroll at Gettysburg Seminary.

Mom was a biblical scholar. She wore out Bibles preparing Sunday School lessons. She devoted an entire day, week in and week out, for decades to lesson preparation. We can remember many weeks when she fretted that the lesson wasn’t coming together the way she hoped and she wondered if it would be understood and received well by her classes. She had a biblical education that rivaled theologians.

Her granddaughter, Katie, commented that once she had a Bible question which she intended to take to her grandfather, the preacher. Her mother, Sarah, said, “Ask Nomie. She’ll know the answer.”

Mom was a stay at home Mom — a stay at home Mom with a full-time volunteer job of preacher’s wife.

She ran the household and raised a family of which I am proud to be part. Her children grew to adulthood without straying and all have fine families of their own and meaningful careers. We remain close.

All of the grandchildren are friends despite some distance. In her later years, Mom longed for the family closeness of her childhood days when all the cousins, aunts and uncles would gather at Grandma Ebersole’s house on Sunday afternoon. Extended family relations are difficult for preacher’s families.

Most family holidays center around church. Holidays are the hardest work days of the year for pastor’s families.

The concept of holidays as consisting of worship preceded or followed by a family feast was something I had to learn as an adult. In our family, Easter and Christmas services were so stressful that our family went home, crashed in the living room, and helped ourselves to bologna sandwiches. Keeping up with extended family was all the more difficult for us since most of my uncles on both sides of the family were also ministers. Sundays at Grandma’s was another dream that was out of reach. 

Mom was ahead of her time in a way that perhaps can be symbolized by “the hat.” Fifty years ago, women in church were expected to wear hats. Mom hated hats. As a young girl, I knew well that Mom had one hat. It was kept in a dusty round box on the highest shelf of the most remote closet in the house. (Where some parents might hide a firearm.) I remember the fuss that accompanied the occasion when the hat would have to be brought down. It was not a pretty sight.

Mom was courageous. I will always remember grocery shopping with her as a girl. Mom always shopped on Thursday, so it was probably a hot summer day that I accompanied her to the Weiss Food Market. Meat workers were picketing the front of the store, actively discouraging shoppers from buying meat. I don’t remember whether or not Mom bought meat that day. But it wouldn’t be like her to change her plans because of a strike. The checkout people were placing meat purchases deep in the grocery bags so as not to be easily seen by the angry strikers. When we came out of the store, a burly meat worker approached my mom and started rummaging through her cart full of grocery bags. That husky fellow had met his match. I saw my mother’s full powers unleashed for the first time. I was ten years old and I was in awe.

Mom was a detail person. Perhaps this was God’s way of ensuring some sanity and balance in our family.

Anything that she undertook she did thoroughly and exactingly. Her handwriting was perfect and beautiful. Her sewing and craft work were precise.

There is a passage in the Diary of Anne Frank, which always reminds me of Mom. Anne writes about her father, the capable professional man, forced to huddle in hiding in a Dutch attic. She describes him peeling a potato with great care, precision and love. That was my Mom. Would she rather be doing something else? Undoubtedly! But what she found herself doing would be done with perfection.

When Mom peeled a potato it was a work of art. I can’t recall her ever complaining about cooking, but when the last of her children left home, she abandoned cooking suddenly and completely. She had cooked dinner every day for 30 years, she told us, and she hated every minute. She wasn’t doing it any more, she declared. Characteristically, she kept her word. For years, the words “Mom’s kitchen” in our family meant The Jolly Roger Restaurant.

Mom was an idealist. She was excited when she was elected to the board of Gettysburg College. She envisioned helping to shape the educational experience of a new generation. She was frustrated when she found that board meetings were mostly about real estate holdings and endowment funds and became particularly disillusioned when several meetings were spent discussing programs to teach students responsible consumption of alcohol. “I feel absolutely no obligation to teach young people to drink,” she told the board and she did not run for reelection. 

Mom was a church teacher. She loved her students and there had to be hundreds of them, having served four congregations for forty years, teaching children’s Sunday School, midweek schools, adult Sunday School and running two-week Bible Schools in the summer. Mom had a remarkable memory for her students and to her last days if you asked about a child she had taught 50 years ago, she could tell you about him or her, share a story or two, recount who the family members were, who else was in the class and often the path that child had pursued. Later in life she taught the seniors at St. David’s and gave them the same carefully prepared instruction she had once devoted to the parish children. She participated in Women’s Groups, but was less enthusiastic about this as she got older. Focusing on church work by gender irked her. Even so, she wrote several programs for use by women’s groups which were broadly used. She also wrote for the Lutheran children’s devotional, The Home Altar. Mom took teaching seriously. Rest assured, if Mom taught you in Sunday School, you were noticed, loved and remembered.

Mom was a musician. She loved music, especially choral music and instilled in all of her children an appreciation for music in general and sacred music in particular.  

Mom was remarkable in pursuing her education in an era where many girls did not advance academically beyond high school. This was all the more extraordinary as it was a personal quest of a girl whose father died suddenly when she was 12 (almost exactly 69 years ago — two weeks before Christmas) and whose mother, ill with cancer, died when she was 17. Newly orphaned she became the first in her family to pursue a college degree. She wrote to Gettysburg College, filled out an application and left her Hummelstown home for good. She paid her own way, working a campus job and getting summer employment at the Hershey chocolate factory and later as an aide in the Harrisburg capital building. She borrowed some money from various aunts and uncles, kept a careful record and repaid them all. She studied history and prepared to be a school teacher. Her proudest college achievement was her involvement in the renowned Gettysburg Choir. She cherished the memories of singing under Professor Parker Wagnild and was proud to introduce all of us to him as we were growing up. She learned a great deal from him and used it in her own unsung musical ministry. She sang in choirs, taught children’s choirs, youth choirs and was particularly happy when St. David’s hired her as choir director. This did not come about easily. It was a difficult decision for the church. The church had to wrestle with a new concept.

This job had long been a paid position. But this was the preacher’s wife applying for a paid job and you don’t pay preachers’ wives. Finally, and Mom remembered, Clarence Moore was among those who spoke on her behalf. “I think if Mrs. Gotwald wants this job, she should have it,” he said.

For the first time in decades of church service Mom received a modest pay check. She threw herself into this work and spent countless hours researching music for the enrichment of the parish. I would call and invite her to things in Philadelphia. “I can’t” was the usual response. In the middle of the week, she had choir practice. On the weekends, she had church. When she managed to visit me in Philadelphia she headed straight to Fortress Press where she combed the stacks of anthems. She loved this job. It was her dream job, but sadly this was to be her undoing. 

After she served a few years as choir director, Dad left the parish ministry to serve in the bishop’s office.

Shortly after all the farewell festivities for Dad had ended, St. David’s Church Council sent Mom a letter firing her . The reason — Dad was no longer the pastor.

Mom never recovered from this. It was a source of bitterness the rest of her life. Our mother who had always been a giving, outward-looking person began looking increasingly inward. 

She was hurt, angry and a depression set in which only the grandchildren seemed to be able to break through. A few members of the parish spoke up in her behalf and she deeply appreciated their efforts. On the surface that job may have seemed like a little insignificant part-time job, but to Mom it was her first and only validation as a professional church worker. When it ended the way it did, it confirmed what she had always sensed — that she was valued only as her husband’s wife. Without her husband she was completely expendable.

These last years have been difficult for both our parents. Mom’s declining health was evident to all of us. Dad was absolutely devoted to her and we take this occasion to thank him for his care and for the model of patience and love he has shown to the rest of us. Pastor and Mrs. Gotwald, Norma and Luther, Mom and Dad, Nomie and Pop, were a team. Together they headed our family. Together they served churches in Northumberland, Emigsville and Davidsville. Together they had a faithful and effective ministry. On this day, we want to remember Mom’s part of this yoked ministry.

I am glad that today we live in a world where talented women with gifts of the spirit are given more opportunity and recognition. I wish my Mom could have grown up in such a world. As it is, she lived a valued life. Perhaps her sacrifices helped pave the way for today’s young women. I know that Mom’s life had an impact on the lives of many others. She was a faithful servant. She was doer of the Word, a sower of the Seed. She was a good and faithful servant. Mom, well done.

Measuring Diversity in the Church

“We Are Diverse”

One of the more frequent exclamations coming from SEPA Synod Assembly is the boast, “We are diverse.”

Just keep saying it and people might believe it.

Diversity in SEPA Synod is an illusion. Cloaks and mirrors.

The Synod Assembly is rigged to display diversity. Congregations are given extra votes and representation if they can prove diversity. A small church with darker skinned members can have more votes than small pale congregations.

Ecclesiastic gerrymandering also distorts gender and age. Most churches have a predominance of women in attendance, but congregations are required to send one female and one male member . . . creating the illusion of gender equality.

From the number of youth present at the Assembly, you’d think our churches were filled with energetic and engaged young people. They are not.

Diversity Within Diversity

When addressing diversity, the Church tends to fixate on skin color. Skin color alone, is broader than black and white and diversity is so much more than skin color. Skin color is easy to see and count  . . . and so we do!

Redeemer’s Ambassadors have visited more than 60 of SEPA’s 160 congregations, We began our visits in the city where racial diversity is likely to be more prevalent than in the suburbs. As we continue our visits, reaching into the suburbs, we doubt we’ll see more diversity than we already have. So far, we haven’t seen much!

We see many white congregations with a few assorted “others” and a few black congregations with a few assorted “others.” Of all the congregations we have visited we can count only about five that have a substantial representation of people from different racial or ethnic backgrounds. Each of these was a smaller congregation.

This includes Redeemer — who SEPA has excluded from Lutheran fellowship for five years. Redeemer had grown to be very diverse. We were diverse racially, culturally, linguistically, ethnically, economically, philosophically, and in gender and age. 

Our diversity didn’t earn us extra votes. In fact, we were denied any voice or vote in the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America (SEPA ELCA) by decree of the bishop—a flagrant denial of congregational constitutional rights.

SEPA attempted to divide our congregation along racial lines. SEPA reported only our white members in reports to Synod Assembly. They further decided for our black members where they ought to go when they claimed our property—as if our black members were somehow too feeble to determine for themselves where they’d like to worship. It was OK if white Redeemer just disappeared. In fact, that was the plan.

“White Redeemer must be allowed to die. Black Redeemer . . . we can put them anywhere,” Bishop Burkat said in 2007.

Truth be told, there was great diversity among both our black and white memberships. We had African Americans, East Africans and West Africans. The Africans spoke many languages—French, Swahili and various tribal languages. We had white members born in England, Germany, Asia and America. We had regular visitors from India, France and South America and students from East Falls’ three universities. 

We don’t count.

Do Some Research

You don’t have to visit as we have to get a true picture of diversity. Just add the numbers in the parish reports available on the ELCA Trend site. The demographics of Lutheranism are very white and very aging.

Our visits reveal that most worship services are typically attended by women over 65.

More often than not, there are no children present in the sanctuary for worship. Children’s choirs, a rarity, tend to be very small and very young.

Youth are scarce. It will be 20 years (if ever) before the few young people will come to be of an age to support the church financially in the manner of previous generations. They will be saddled with college debt.

Leadership has a hard time recognizing reality when they look across the Synod Assembly and see the hand-picked representation that gathers to decide the future of the church.

SEPA has often chosen to let congregations die, providing minimal services for as long as 10 years rather than help congregations when a little help might have made a big difference.

This should be a serious concern to SEPA. Two decades could decimate dozens of congregations. It may be too late and far more costly than if this had been addressed 20 years ago.

Some Parting Questions and A Plan

Should diversity in the Church be measured at all if there is no way of recognizing it?

Is diversity so important that we create false impressions? What is to be gained?

We are one in the Lord.

The fact is diversity will soon be the new norm in most neighborhoods. We are ill-equipped to serve the changing population.

Lest you think we criticize without venturing solutions, check out vbsaid.com. It outlines a plan which 2×2 would love to sponsor and pioneer. It could help the many small, aging churches reconnect with their neighborhoods.

We dont want to see any more Lutheran property in the city, provided by the sacrifices of dedicated lay members, permanently sacrificed to plug short-sighted budget holes.

The plan requires cooperation within the church and between various expressions of the church, but we think it is worth the effort and will benefit all. Right now, all these expressions are struggling in isolation.

We know the perfect hub to implement this program. Midvale and Conrad in East Falls.

Adult Object Lesson: Acts 16:16-34, John 17:20-26 and Psalm 97

Breaking the  Shackles of Life

We all have our cages.Today’s object is a cage. It should be obviously locked—perhaps with an extra lock to add some drama.

Today’s lessons revolve around the lesson from Acts 16:16-34. Paul and Silas are beaten severely. The Bible leaves their pain to our imaginations. We all know what it feels like to be beaten — if not literally, then figuratively.

The beating is a biblical act of bullying. Some important people are upset. They use their influence to incite the masses. The masses are all to eager too please the influencers in their lives.

The bullying doesn’t end with taunting and beating. Paul and Silas are thrown into jail—the ultimate punishment that causes ongoing shame even after release. Death might seem worse. But living with the history and memory of incarceration is a life-long challenge.

All the verbal and physical punishment means nothing compared to the wielding of power that the cage or jail cell represents. It is meant to control and wear down the encaptured. Cages are meant to change who you are. (And it is usually not meant to make you better!)

Cages keep us from reaching our true potential.

What do Paul and Silas do in their cage—aching with the pain of beating, shackled, robbed of their freedom and mobility, hidden in the most desolate part of the prison?

Paul and Silas sing hymns of joy.

They are able to do so because of the gospel of love, including today’s reading: John 17:20-26.

This passage is the “Other Lord’s Prayer.” Jesus prays expressly for his disciples.

He prays to His Father (and our Father), “that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.”

Bring this prayer to your listeners today. Reread that and substitute the word “we” and “us” for “they” and “them.”

The promise of the coming glory makes the cages of our lives bearable—and we all have cages. We may feel trapped in a job, trapped in a marriage, trapped in a toxic relationship, trapped by bureaucracy, trapped by tradition, trapped by our own weaknesses and shortcomings.

Which brings us to the joyful psalm of the day. Perhaps this was the song that Paul and Silas were singing. Psalm 97.

Here’s an excerpt.

Psalm 97: 10-12

The Lord loves those who hate evil; he guards the lives of his faithful; he rescues them from the hand of the wicked. Light dawns for the righteous, and joy for the upright in heart. Rejoice in the Lord, O you righteous, and give thanks to his holy name!

If your prayers were answered and you somehow escaped your personal cage, what would you do? It might depend on what we do while we are in our cages!

As you and your congregation repeat the psalm together, open the door of the cage.

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Winning Friends and Gaining Influence in East Falls

SEPA has had control of Redeemer’s property for nearly four years. It sits there unused— vacant with its paint peeling. Unused property in an urban neighborhood is quickly claimed by dog lovers.

Neither people or dogs are welcome in God's House by order of SEPA Synod.Redeemer occasionally had to remind the neighbors that the yard is used by children. Mostly they respected that. No big deal. But now it’s different. When we worshiped this Easter on the sidewalk we watched one dog owner after another shortcut through the yard.

The people of East Falls were quite upfront at the Community Council meeting SEPA attended more than a year ago. SEPA was putting their best foot forward, trying to impress the locals with their concern for the neighborhood—something they failed to show their own supporting members in East Falls. Rev. Pat Davenport was all charm as she gratuitously asked the community what they would like to see on that corner. The members said, “a dog park.”

The absentee landowners are now peeved. Ever-accustomed to wielding a mighty arm  without resistance, SEPA now resorts to signs on every corner. Signs on the signboard. Cardboard signs propped up on folding chairs (at least they haven’t taken ALL our folding chairs).

Clearly, they mean business!

They warn the neighbors that they don’t intend to clean up after their dogs.

That should make mowing the yard very interesting.

Their attitude toward dogs is similar to their attitude towards Redeemer’s people.

East Falls is not going to take well to it.

Sometimes neighbors just have to put up with neighbors. If SEPA ever wants to open a word and sacrament church in East Falls — as Rev. Davenport claimed, but we doubt — they should adjust their attitude. Fallsers have a long memory. As new owners of old East Falls land they are already, in East Falls vernacular, considered “squatters.” (And in SEPA’s case, they are squatters who showed no mercy on the people of East Falls in pursuit of our community’s riches for their gain.)

A little advice from Redeemer on how to get along with your neighbors:

The only thing that draws more flies than dog dirt is honey. 🙂

It isn’t Redeemer members you are dealing with now. It is all of East Falls.

We Celebrate A Birthday

The Ambassadors met on Sunday and celebrated our pastor’s birthday. We honored his 87 years—about ten of them spent with us. He may be the only SEPA pastor unafraid of his association with us. This all the more permanent because it is not official.

The plotting against us has always involved making sure we had no professional leadership. It would be a bit harder for Synod Assembly to vote against a church if they were voting against a colleague and not a bunch of worthless lay people.

Called pastors had a way of disappearing after meeting with the synod, but we were always able to find leaders on our own.

The beautiful April weather accommodated us and made for a pleasant outing. We had breakfast at the Manayunk Diner.

A nondenominational church, Epic, meets in the movie theater next door, holding two services, while we are locked out of our church. The parking lot was filled with cars and most were attending the worship service, we presume, because the diner was busy but not crowded. One of our Ambassadors attended Epic once and reported that the congregation was quite young—a demographic which eludes most Lutheran congregations.

Redeemer was also a young congregation. The average age of our 72-82 members at the time of synod’s onslaught was probably in the 30s. (We continued to grow even after the synod’s first actions.) We had a few newborns, a healthy group of children and parents, some youth and only two or three members over 70.

Ministry opportunities in East Falls are great but Lutherans are squandering them as they seek their own enrichment—not mission or service to God.

We asked our pastor his favorite hymn. It is Angel voices ever singing round the throne of God. It is not often sung anymore, but we remembered it and were able to piece the words together well enough to sing it with him.

Praise God for our faithful pastor and thanks for his long and devoted life.

He has always been such a good model for all of us, especially for our children—a true man of God. We can count on him to care for our members in need while other Lutherans can do no more than make lame offers to pray.

We wish him many more years and continued good health.

Adult Object Lesson: Acts 10 and Acts 11:1-18

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God’s Boundaries/Our Boundaries

Today’s object is a balloon.

The story of Peter’s dream addresses the concept of boundaries and rules in the Church. No wonder it is not one of the more prominent Bible stories.

I like to point out that as described in the preceding chapter of Acts (Acts 10) this message came to Peter at an inattentive moment. Peter was waiting for his host to put dinner on the table. Peter’s best intention was to spend some time on the rooftop “patio” in deep prayer. His intentions were derailed by his human shortcoming. He fell asleep.

No worries! God can use our shortcomings. He came to Peter in a dream. A rather bizarre dream . . . the kind you don’t forget when you open your eyes.

Blankets fell from the sky with all kinds of disgusting animals emptying from them. And God told Peter to kill them and eat, despite the fact that Jewish law forbids it.

God challenged Peter to open his mind and expand his thinking.

We have a way of creating boundaries. Boundaries usually begin as a way of defining who we are. They help us sort out what we believe and the kind of people we want to have around us. We often have no trouble justifying the boundaries we create even in the face of absurdity.

“All Welcome,” as we’ve pointed out before, is a common notation on church signage, but it often comes with unspoken caveats. Those who don’t fit in will know it and disappear. No need to dwell on it.

That many churches are nearly empty might be a sign that we need to expand our thinking.

We create rituals with rules that can change only with divisive confrontation. These rules create boundaries that often blind us to possibility and mission opportunity. Wine or grape juice? Cups or chalices? Contemporary or traditional music? Pastor’s job, women’s job, or men’s job—who is responsible? Should we waste our money reaching people who cannot contribute or should we court families with two incomes?

The big rule on Peter’s mind (perhaps in his subconscious and hence God’s use of a dream) was “Jew or Gentile?”. To open the community to Gentiles meant accepting ways that violated Jewish law and custom. Food was an obvious symbol of the differences but circumcision was among others. It was a problem to sit at the same table!

As you talk about this Bible story, pause now and then in puff into your balloon. Your congregation will watch it expand as you talk about how Peter’s dream led him to greater acceptance and expanded the community of believers.

Discuss God’s message.

“What God has made clean, you must not call profane.”

As your balloon is about to pop, end with the thought: We will still create boundaries. It’s human nature. We will still argue about what God considers clean.

This could lead to many discussions on many topics (the age for communion, the role of women, the inclusion of modern customs, accepting diversity, the ordination of homosexuals).

Address what might be on your congregation’s mind.

You can let your balloon pop to make the message a bit more memorable. Or you can ask someone to come up and stick a pin in it.

The message of this lesson can be tied to the gospel message for today. Love one another. Period

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