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interdependence

The Ancient Church in a Modern Age

exitramp copyCan the Church As We Know It Survive?

Some things never change. Some things change a lot.

A problem in today’s Church is that we aspire to be modern and boast of “doing something new.” The truth is —and this is not necessarily bad—our feet are planted firmly in the past. Try as we like, we just can’t take the exit ramp that leads to the future.

We want to find that ramp. We’ve pulled over on the shoulder with the exit sign in sight. We are checking and rechecking our maps, plugging a new address into our GPS, waiting for the GPS voice to give us instructions . . . but it just keeps saying “recalculating.”

We are lost.

Or are we just afraid of what we may face if our over-stuffed luggage flies off the car rack on the sharp turn?

The Interconnected Church

One term for our era is the “The Interconnected Age.”

The Church has been big on that concept for centuries. We should be thriving.

However, today’s interconnection is different. We approach it not from need and dependence but for empowerment—long-overdue empowerment.

In the past our interconnectedness defined who we are and who will fit in. It gave us structure, complete with rules.

The result is hierarchy. There is much less need for hierarchy today but hierarchy does not like to be messed with!

In the beginning, hierarchy was cost-efficient and helped many lowly churches do great things in a big world. The rank and file didn’t have to be educated. They just had to follow leaders and things would be fine. This continued long after the Renaissance and public schools and any need for such strict structure. But change is slow and in the Church is slower.

The currency of this system was threefold—offerings, prayer and volunteer labor.

This isn’t working any more.

Today’s people will give, but they prefer to give directly — not out of rebellion or disdain for authority — but because people know it is more efficient to give directly and  because for the first time, WE CAN. The established hierarchy actually stands in the way of innovation.

The result?

  • The Church is not ready for today’s world.
  • Individual congregations are not ready for today’s world.
  • Individuals ARE ready but won’t sit in the pew for long waiting. They feel more useful outside the Church.
  • The effectiveness of both the greater church and the congregation is weakened.
Congregations are like small bubbles within the larger bubble of the church. All are fragile.

Congregations are like small bubbles within the larger bubble of the church. All are fragile.

Lutherans are proud of their interdependent structure. The structure doesn’t really exist. Congregations for the most part work in isolation. They know very little of what is going on in the next parish or even in their community. Each congregation is its own little bubble.

Structure becomes a pacifier.

As long as we worship and commune weekly, as long as we meet a budget that provides for a pastor and building, as long as we have a choir and some semblance of a Sunday School (even if it’s just sending the children away during the sermon) a congregation can be content.

The same thinking goes on at the regional and national level. Higher levels feel that they are pivotal to church life. In fact, they are far more reliant on the congregations than the congregations are reliant upon them. Shh! Don’t tell.

They work hard at maintaining staff and function but they are well aware that the congregations they serve can no longer afford the expense—especially since it is growing less effective and may soon be obsolete.

Interconnectedness means popping bubbles—one by one, until we are not just interdependent one with another but also with the world we serve.

How do we find that exit ramp into the future?

One way is to start using the communication tools of the future. The Church tends to look down on media evangelism. We are reminded of evangelists who beg for money to support media costs and lavish lifestyles.

But media costs today are negligible. 2×2’s annual operating budget is under $100. We will reach 40,000 people this year with our ministry.

It is true that the Church of tomorrow will be different.

  • It will have more local flavor. We can trust people with that now.
  • It will have less denominational loyalty. Admit it. This is holding us back. We work so hard at being Lutheran, Catholic, etc., that we forget how to be Christian.
  • It will align itself with outsiders—business, charities, community groups and other faiths—and it will be refreshed in doing so.
  • It will rely far less on structure. There just is no need and it costs too much.

Media is integral to modern life—the lives of the people you want to meet, the work of the organizations you want to work with and support, and the community the congregations hope to serve.

A church that has no internet ministry or only a self-serving internet presence, is wasting the key evangelism tool of our age. It may be the exit ramp that leads to the future the Church so desperately prays for.

Bubble: photo credit: cobalt123 via photopin cc
Exit Ramp: photo credit: Ken Lund via photopin cc

Redeemer Revisited: Part 4

The Power of Interdependence

Lutherans believe the autonomy of a congregation is powerful and so congregations own their own property. Their ministries are controlled by lay government—not clergy. Clergy have influence but not control.

Our founding documents call this interdependence. Congregations depend on regional and national bodies to provide competent church leaders. There was a time when they depended on them for other things, too—managing foreign missions, social services, and providing educational and worship materials, advice and inspiration.

In the new information age, these roles are significantly diminished. Local parishes sense that hierarchies are less effective—a financial burden that is crippling to small church ministry. (Most churches are small.)

National church and regional bodies are totally dependent financially on local churches (not the other way around). Under their prescribed interdependence, congregations have no financial obligations to the regional body or national church. Congregations can vote with their pocketbooks.

In fact, in 2010, when there was a great doctrinal rift in the ELCA, some regional bodies promised their member churches that their offerings could be set aside and not sent on to the national church with whom they were unhappy.

It is hard for churches with hierarchical traditions to understand. But it is foundational to Lutheran thinking. Regional bodies exist to facilitate ministry.

In the world of church this is called “congregational polity.” It is protected by the founding documents of the ELCA and individual synods’ Articles of Incorporation. These are rarely read. They state:

  • Bishops cannot convey property of a congregation without the consent of the congregation.
  • Synod Assembly’s powers are limited by the Articles of Incorporation.

There is no right to seize or vote on congregational property.

Interestingly, predecessor Lutheran bodies went even further. Synods were not allowed to own property at all. They knew it would change the mission of church leaders. This is a deeply rooted concept of Lutheranism—one of the bugs in Martin Luther’s crawl.

Today Synod Assemblies are unfamiliar with their governing rules and polity. The last few years of cozying up to denominations with different polities have obscured our awareness of our own tradition. The ranks of OWLs, Older and Wiser Lutherans, are thinning. When asked by our trusted leaders to vote on another congregation’s property, we may assume we have that right. We don’t.

This happened in 2009 in the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America (SEPA/ELCA). They voted to take the property of Redeemer in East Falls, a small but viable congregation with an endowment fund.

SEPA had exercised this self-appointed power before without challenge. The process had always gone smoothly, Bishop Burkat reported. That doesn’t make it right!

Redeemer has among our members a pastor who spent a sabbatical researching the early history of the ELCA. He showed us the founding documents. They said this was wrong.

Property is not necessary to ministry, but property has advantages.

Property provides continuity from generation to generation. A physical presence is a a ministry tool. With property you can invite, teach, host, serve. With property you have a financial hedge against a few difficult years.

Redeemer has been ministering without property for four years. We have a very influential ministry worldwide, but we could do so much more locally if our property had not been taken from us.

Well, it was properly appealed, wasn’t it?

Do SEPA Lutherans realize that they never voted on our appeal in 2009? We appealed Synodical Administration. A totally different question—worded by the synod—was presented at the time of the vote. SEPA voted to take our property. Bait and switch. Read the 2009 minutes. You’ll have to dig. SEPA posts minutes from only 2010 on!

Do SEPA Lutherans realize that in 2010, SEPA Synod Council took it upon themselves to vote Redeemer closed without any input from Redeemer? Do they realize that Redeemer was never informed of this decision (which the Synod Council constitutionally has no authority to make)? We only know because we googled our name.

What’s done is done.

Question: What do our interdependent congregations do when mistakes are made?

This still lies in the hands of congregations.

Redeemer has a constitutional right to challenge the 2010 decision of SEPA Synod Council. We intend to formally make that request within the next few months but we will need a fair forum.

SEPA congregations have an opportunity to revisit their actions in East Falls.

It is not too late to make this right. It takes the courage to say, “Wait a minute. What did we do? How do we move forward?”

This seems to be beyond the scope of our Sunday morning confessions. 

If SEPA Lutherans do not care about their actions in East Falls, they might think about the effect their actions or non-actions have on other member congregations.

Redeemer is visiting all the churches that voted to take our property. We’ve been to 69. Many face the same treatment within the next 20 years. With SEPA’s self-proclaimed power to seize property, fueled with persistent deficits (a $250,000 shortfall last year and $275,000 the year they took our property), there is no incentive to help small congregations. Hierarchical survival is in jeopardy. They play the “wait for them to die” game.

Without responsible clergy and involved congregations, SEPA government has the power to rule by intimidation. They even seem to enjoy it. 

The Redeemer situation has proven that they are not afraid to abuse power. They use their protected status and the secular courts to bypass their constitutions. And while SEPA clergy and congregations looked the other way, hoping to not be touched, the courts have changed Lutheran polity. Now, SEPA congregations own their property only as long as SEPA says so. As Bishop Burkat has written in reference to the land in East Falls—it’s the property formerly occupied by Redeemer. In her mind, we never owned it.

The churches of SEPA could have stopped this. They still can.

Easier to let Redeemer suffer. 

What is the goal of forced church closings?

Every now and then a group of people, calling themselves a church, decides that they don’t want to be a church any more. They take a vote and decide to close. It’s sad, but they followed a prescribed procedure. Everyone can move on.

In the Lutheran church, a congregation gets to decide among themselves how to use their remaining assets to the glory of God. Standing on the sideline is the regional body or synod, desperately trying to find ways around their polity to guarantee that the wealth of the congregations goes their way.

To assure this, they have developed a new process. You won’t find it outlined in quite the way it is being implemented in any ELCA governing documents. (But that’s why we hire lawyers.)

It begins with a target painted figuratively in red on the church. This is followed by years of neglect, and knowing nods and glances among clergy when the name of the congregation comes up in Lutheran forums.

The next step is the lock out. They’ll be talk (with no specifics) of the heroic “efforts” that came between these two steps—as if God was at work and failed. Truth be told, the prescribed neglect is just that — neglect, and no effective help was ever intended or offered. This is the written advice of noted church leaders.

By this time, clergy have ceded their influence in the Church to lawyers. The Gospel is out the stained glass window with the law following. Separation of Church and State replaces the laws other people have to live by.

What is likely to follow is a legal battle pitting clergy with their loyalties to the bishop against laity whose loyalties are to their congregation and faith. It’s not supposed to be this way. We are supposed to be interdependent, working together as equals. This is the traditional Lutheran way.

2×2 grew from just such a debacle at Redeemer in East Falls, Philadelphia. We have 15 years of experience on our side.

We’ve heard of similar heavy-handed treatments from bishops in New England, Metropolitan New York and Slovak Zion Synods and there may be more. There are examples in other denominations, including an Episcopal Church in East Falls. (East Falls is a favorite target. It’s a nice, working class neighborhood with soaring property values. The value of our property has outgrown the value of our people.)

So what are the reasons behind these actions.

Some possibilities

  • The congregation cannot pay its bills.
  • The congregation cannot afford to pay clergy.
  • The congregation is heretical in its teachings.

(If the first two are a reality, the congregation is likely to know it and work together to solve the problem or close.)

Here are some other possibilities.

  • The regional body cannot pay its bills.
  • The regional body cannot afford its current staff.
  • The regional body is heretical in its teachings.

In this case, there is the need for a cover story to gain acceptance among church people who might find what is about to take place distasteful — if not sinful. In East Falls, the cover story was that  SEPA Synod intended to close the congregation for six months and reopen it with new and improved Lutherans that wouldn’t ask questions.

Well, SEPA has owned the property by court order for going on four years and done nothing with it.

This was not the real plan. The people of East Falls knew it all along!

The primary question that needs to be asked and answered is “What is the goal of forcing churches to close?”

The goal is usually stated as “better stewardship of church resources” or as a synod representative told Redeemer members, “ministry in East Falls is not good use of the Lord’s money.”

If this is the goal, the results point to high-stakes failure.

The results of this mismanagement, from which clergy and congregations shield their eyes, are ungodly. They include:

  • broken relationships — within the church, among friends, within families—and with God (the definition of sin)
  • children wrenched from the first support system they encounter outside their families
  • elderly living their later years under legal attack from the church they served all their lives
  • disabled or non-drivers, who relied on the local church, totally disenfranchised
  • an economic pit that gets harder to crawl out of every day for both the regional body, haughtily asserting its power, and the remnants of the congregation they set out to destroy
  • a Gospel message, preached weekly, but acted upon rarely

The stated goal—better use of church resources—is no longer even mentioned. The goal has failed.

The evidence is that if stewardship of resources is the goal, it is a far better to work with congregations interdependently — as our constitutions state.

Where do we start? What are your ideas?