No stone was rolled away at Redeemer this year. Maybe next year!
Nevertheless, Redeemer members gathered in front of the church, read the Easter Story, and prayed before heading to a member’s home for Easter fellowship. We had three new attendees this year, which has been steady growth since the lock out.
Please keep in mind that Redeemer members still live in fear of SEPA leadership. Not all will agree to be in a photograph—very sad commentary on the state of ministry in SEPA Synod of the ELCA.
(Our sign, which Bishop Burkat couldn’t wait to have torn down and destroyed as she pretends to honor the memory of Redeemer, will continue to live on as a witness to our ministry through the magic of Photoshop!)
We had a wonderful Easter — no thanks to the church!
“Why don’t ‘you people’ just find another church and stop all the anger?” a pastor asked one of our ambassadors on a recent visit.
That would make life so easy—if only victims would not fight back when they are bullied.
We assure the people of SEPA that Redeemer does not like being angry. Sometimes anger is appropriate.
Jesus became angry at the sight of the moneylenders defiling the Temple. For the last four years, Redeemer has watched those with financial interests in our property behave in similarly greedy and self-serving ways in our sacred space.
Anger is not fun. The alternative — to ignore anger—is to deny our sense of worth, our passion, our community…and not least…our faith. SEPA demands we mothball our memories and our heritage and that we break our friendships and connections with the community where we still live. We are expected to hide our light under a bushel and become passive pew-warming Christians in some other place than our own community.
SEPA discredits the volunteer hours that went into making Redeemer grow in the last ten years. Our documented successes go unrecognized; they collide with SEPA’s prejudice and true goals — acquisition of our assets.
The resulting conflict was needless. Despite reports to the contrary, there was NO forum for mutual discernment, NO long period of working together, NO consideration for the elected leaders of Redeemer.
There WAS ample abuse of the constitutional processes.
Lawsuits could have been avoided. Financial challenges could have been minimized. There were numerous paths to peace. SEPA leadership chose aggression at every turn.
In another synod, a congregation much smaller than Redeemer appealed a similar synodical decision to close. Their story is much like Redeemer’s, complete with a locksmith raid. But comparisons end there. Their Synod Assembly supported the congregation. This congregation is still small but has started community outreach that is funding their church well. They have been helping Redeemer.
Redeemer, easily five times the size of this church, had similar plans which by now would have been quite lucrative and supporting an exciting ministry in East Falls.
Instead Bishop Burkat continues to create a widening wake of hurt, anger and destruction.
Lutheran constitutions and government depend on the understanding that laity and clergy are equals and the organizations within the church are interdependent. Lutherans are supposed to work together.
This cannot happen as long as SEPA Lutherans stand on the sidelines and watch in silence as member churches endure abuse.
Back to the pastor who advised us to just stop being angry.
Why don’t we just find another church?
Our answer. We’ve been vagabond Lutherans for nearly three years. We’ve reached out to 43 of SEPA’s 160 congregations. We’ve visited. We’ve left contact information. We’ve written letters. We’ve made some friends along the way, but the fact is . . . none of the congregations still within the ELCA have reached out to us. No active pastor has visited our members to offer any kind of pastoral care. (Two retired pastors have helped.)
SEPA, the conflict is in your hands. You could turn this around at May’s Synod Assembly by demanding your leadership work to reconcile with the Lutherans of East Falls.
We repeat a wonderful quote all congregations should take to heart.
People should not have to find a church. The church should find them.
Redeemer is happy on this joyous Palm Sunday to report significant progress in reconciling all differences with the bishop and representatives of the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America.
In a lengthy arbitration process, SEPA leaders agreed to drop all lawsuits against the congregation and its individual members and work together toward peace. It was noted with pride that SEPA is a reconciling denomination.
In a statement read by a SEPA representative, it was further noted that the Bible recognizes that differences will arise within the church, but by following biblical remedies, peace can be attained with love and mutual respect. “How can we expect to reconcile with people of different faiths if we cannot reconcile with our own people?” a SEPA spokesperson asked.
It was announced that the congregation will worship in the sanctuary (that has been locked for three years) beginning this Easter. The service will be presided over by a clergy representative from SEPA’s roster, chosen by the congregation. The service will follow both African and East Falls worship traditions within a traditional Lutheran liturgical structure, reflective of Redeemer’s congregational makeup.
A series of biweekly meetings will be held to include the congregation’s remaining church council, Redeemer members, and synodical representatives. Regular worship and the reopening of the congregation’s day care and after-school programs will be first on the each meeting’s agenda with projected revenues supporting Redeemer’s ministry.
The synod will assign a pastor to visit every Redeemer member to extend an olive branch of peace and reconciliation.
Redeemer will be restored to the list of active congregations with full voice and vote in Synod Assembly with its rightful number of delegates as a multi-racial/cultural church under SEPA’s constitution.
A summer outreach will be conducted focusing on a two-week Vacation Church School, led by members and local college students. The school will feature a major community service project. Redeemer has worked on this concept during its three years of exile from the Lutheran Church.
The congregation will approach the neighboring public school to work on a flex-time religious education offering.
A long-term plan for settling the debts incurred from four years of litigation will be negotiated. A low-interest loan will be sought to pay off the congregation’s high interest loan, thus ending third-party claims against the church and the synod. The congregation’s loan has been in default since January 2010 after SEPA was granted the deed to Redeemer’s property by Commonwealth Courts in a suit which resulted in a split PA Commonwealth Court decision favoring SEPA. Redeemer will repay the loan under 20-year terms.
A first congregational meeting will be held a week after Easter to restore Redeemer’s council and government. Semi-annual meetings will be held with SEPA leadership to monitor progress in reestablishing the congregation.
The congregation’s comprehensive mission plan, presented to SEPA in 2007, will be revised to take into account new realities. The congregation will vote on the revisions at a meeting to be held within six months. A SEPA staff person who recently approached East Falls community members requesting ideas for use of the Redeemer property was pleased with the careful thought put into the plan by Redeemer members.
A pastor skilled in multicultural outreach will be sought with input from Redeemer members. The search process will begin immediately.
A Reconciliation and Atonement service with transfer of the property to Redeemer Lutherans will be scheduled to be held after the details of Redeemer’s government are worked out.
Redeemer and SEPA leaders, in a joint news conference, announced that they were pleased to be working together in mission and to the glory of God. “Forgiveness and compassion are key qualities of the church,” a spokesperson for Redeemer said. “We long to take any and every step possible to reach out to our brothers and sisters in Christ in the spirit of Christian unity.”
A SEPA representative noted that Palm Sunday, the day the people of Jerusalem lauded Jesus as King and begged for salvation, was a fitting time to exercise the teachings of the Church and to begin working together interdependently in the Lutheran tradition.
Happy April Fools Day! (A Church can dream, can’t it!)
And if all of this doesn’t happen today, on April 1, it never will!
Redeemer members attended the East Falls Community Council meeting to listen to Rev. Patricia Davenport attempt to make inroads into the East Falls community with SEPA’s plans to use the property they seized from Redeemer. The discussion lasted 18 minutes. That’s 18 minutes more than Rev. Davenport gave the people of Redeemer before she came to our door with a locksmith back in February 2008.
Her timing was off. She told the community the building has been empty for four years. It’s not quite two and half. (September 27, 2009). She applauded when someone mentioned parking. Bishop Burkat used lack of parking in her opening volley against Redeemer back in 2006. Parking has never been an issue at Redeemer!
She claimed repeatedly that she very much wants a Word and Sacrament church there, but didn’t explain why they locked out the Word and Sacrament church that had been there for 103 years.
Her presentation was more noted for what she didn’t share about their involvement with the property. We thought for a moment she might attempt some candor when someone asked her when they were going to start using the property. She deflected this by coyly saying — if I say when, you’ll hold me to it and so I won’t say when.
As for the community, one member who was active in the children’s choir hosted by Redeemer suggested that the discussion was premature. Others stated that they missed the arts program which Redeemer used to host. Pastor Davenport talked about having a school . . . as if Redeemer had never had a school and wasn’t about to open a new one when they evicted us. So far every idea mentioned Redeemer had already done or planned to do. We doubt Pastor Davenport noted that.
The local newspaper editor thought the education building should be senior housing. That wouldn’t affect parking. Sounds like Redeemer should become a parking lot!
There was one suggestion so insulting that we almost forgot. It was the first one offered. Our church should be made into a dog park.
No one asked the BIG questions.
If SEPA’s oft-stated passion is to have a Word and Sacrament church on the corner of Midvale and Conrad, why don’t they just open a church?
Why did they work for a decade to destroy the church that was there?
Why are they making overtures to the community, if they know their mission?
It was an evening at the theater. SEPA has no money or resources for dog parks or art centers and it is not about to enter the kind of renovations necessary for housing anyone — especially when none of these are within their mission as a Synod. Any of these peripheral uses would side-track and delay their supposed mission and protected tax status.
They were trying to create the illusion that they care. They have demonstrated very well that they don’t.
Someone asked about desanctifying the land. It has already been defiled by Synod’s behavior.
They are waiting for clear title to the land they seized. That could take years in the courts. Then they are likely to sell the property — their plan from the start. Would you house Aunt Nellie in Redeemer’s education building only to uproot her when the day comes for SEPA to hightail it out of East Falls, cash in hand, once and for all?
SEPA told Redeemer in 1998, “Ministry in East Falls is not good use of the Lord’s money.”
“We will travel by listening and praying and discerning, not by resisting, complaining or reminiscing.”
This sentence from Bishop Claire Burkat’s recent letter to professional leaders in the ELCA’s Southeastern Pennsylvania Synod is troubling.
There seems to be a hidden meaning. Listening, praying and discerning are the good things, right? Does that mean resisting, complaining and reminiscing are bad things?
If no one resists when they are mistreated, if no one complains when they see wrong in the world, and if our life experiences mean so little that we cannot share and remember them and build our identities around them, then how is anyone to listen, pray and discern wisely?
Isn’t a devotion to the Bible a form of reminiscing?
There is power in the things Bishop Burkat proposes we avoid. Listening, praying and discernment are fueled by resisting, complaining and reminiscing. No one should want to be a part of a church that does not honor these along with the others.
Bishop Burkat seems to long for easy leadership—one where church leaders and church members do as they are told. This philosophy can be rephrased: We’ll figure out what is best for you; you will comply.
Now that SEPA Synod has decided that your property and money are theirs for the taking, will congregations dare resist, complain or be caught remembering their heritage?
This poor leadership philosophy has been the driving force behind the five-year conflict between Bishop Burkat/SEPA and Redeemer. Does SEPA need more evidence that this is bad for all Lutherans?
By the way, Bishop Burkat’s opening dialog in her one meeting with Redeemer back in 2007 included her complaint, “I sense there is resistance.” Well, she was right about that!
She then set about destroying all memory of Redeemer — locking our doors for nearly three years, tearing down all signage, refusing to allow us even the name of our church. (Doesn’t this sound a bit like the way the U.S. treated the native Americans? If you can control their identity, you can control their land.)
SEPA congregations know what they have to look forward to if they don’t toe the line.
This is the headline of an e-letter recently sent to the professional leaders of the Southeastern Pennsylvania Synod of the Evangelical Lutheran Church in America by Bishop Claire Burkat.
Bishop Burkat announced that she and the church were having an epiphany.
“The age of the mainline Church as many of us have known it has passed, and there is no blueprint for our journey in this next, rapidly accelerating age.”
The epiphany may have struck sooner and taken fewer casualties if Bishop Burkat had taken time to get to know congregations when she took office. Heart to heart dialog at the time might have helped her hear things we congregations were trying to tell her. We could have helped her lead. That’s the Lutheran way. Interdependence.
It has taken almost every day of her six-year term, but Bishop Burkat has discovered some things for herself.
“The most apparent changes in our congregations and denominations so far see us shifting our focus from relying on professional staff, planning programs, keeping-up buildings, and preserving institutions toward engaging people inside and outside our churches in spritual conversation, as well as creating caring communities, collaborative service, and collective discernment.”
Redeemer was trying to tell her that. We had forged our way, with very little reliance on professional leadership. We had fostered good relationships with neighborhood organizations. We had relied on the gifts of the laity. We recognized that God was at work in our community in a new and creative way.
Now SEPA has a new blog to share ministry stories of its member churches. Although the site invites us to Tell Our Story, we doubt that our story would make it past moderation. So we will tell our story here. Feel free to tweet or reblog or post it on God Is Doing Something Good Blog for us.
Redeemer had a growing outreach ministry to East African immigrants. They had found a church home in East Falls and were growing in participation and leadership. Redeemer of the 20th century had welcomed the 21st century, adapting our traditions—not forsaking them—to welcome many new people. Bishop Burkat and SEPA discouraged our ministry and locked us all out of God’s House.
Redeemer was concentrating on developing lay leadership. That need is the topic of Alban Institute’s Roundtable this week. Redeemer had been working at this for a decade.
Redeemer had a plan to help immigrant families locate starter homes, obtain mortgages and make necessary renovations. Bishop Burkat and SEPA made this impossible.
Redeemer had a plan to pioneer congregational use of the web. The fact that we were locked out of our church home made this a priority. If you are reading this (along with our more than 100 daily readers) you have discovered our ground-breaking blog.
Redeemer recognized that our property, rented to a Lutheran Social Service agency, was contributing to a valued neighborhood ministry. This was a mission alliance that served a church agency, our congregation and neighborhood. If money were our sole objective, we could have rented our property for more. Bishop Burkat and SEPA’s interference put the agency in the middle of a property dispute. They chose to shut down their 25-year presence in our community.
With this long-standing mission project ruined by SEPA, Redeemer worked for a year to develop a school that would serve the community in a way which would also foster religious values. Bishop Burkat and SEPA evicted the school just as it was about to open.
Redeemer recognized that a neighborhood ministry to immigrants, while valuable and God’s apparent plan for us, was not likely to be funded from the offering plate. Neither would an outreach mission to college-aged youth and young professionals, also a large part of East Falls neighborhood. Both were obvious missions for any church in East Falls. We worked to develop alternate income streams using our assets. Bishop Burkat and SEPA sued us to obtain our property and endowment funds for their own use.
God continues to work through Redeemer.
In our excommunicated state, we began visiting other Lutheran churches. We started to see firsthand many common challenges. We are responding.
We are creating a model for a program that would help small congregations create an eductional outreach and reconnect with their neighborhoods. VBS-aid is getting inquiries from all over the coutnry. It’s an idea that could bring many benefits to the emerging 21st century church and to SEPA. It needs start-up funding.
Abandoned by our own denomination, Redeemer is forming new relationships with other Lutheran groups and other denominations. We are pioneering an educational model for congregations that would not be expensive and would create ongoing dialog and community—another good idea with growing support.
If SEPA hadn’t taken our money, we could fund our projects with our own money.
Bishp Burkat ends her missive to SEPA professional leaders:
“Let’s perceive this journey into uncharted territory as a great adventure. There will be dangers, and we will surely make mistakes.”
Bishop Burkat is right. Mistakes will—and have been—made.
It is not too late to admit that SEPA’s actions in East Falls were just that—a mistake. The art of leadership, especially Christian leadership, is to recognize mistakes and take actions to reconcile.
This is a leadership quality all churches must foster. Congregations must be free to make mistakes without hungry big brother/sister Church waiting to take advantage.
The road into the the future would be smoother if SEPA could admit their mistakes. Instead of counting coup on the neighborhood congregations, try respecting that God may be at work in ways you have yet to understand. That’s the value of an epiphany.
Redeemer may be SEPA’s most valuable congregation — and we’re not talking about land and endowments. Assigned an excommunicated status, declared to be dying, Redeemer has been trail-blazing.
It’s not too late to make things right in East Falls. We are ready for reconciliation. Are you?
As Bishop Burkat points out, “God is God and we are not.”
The announcement of church closings is a common scenario in the Roman Catholic Church. Roman Catholic church structure places property ownership in the hands of the bishop.
Not so for Lutherans. Yet in recent years, Lutheran “bishops” are assuming the powers of the Roman Catholic “bishops” and declaring churches closed without the participation of the congregations. As resistance builds, the process becomes uglier and more heavy-handed.
Declaring churches closed is asking for trouble. Churches with any life must resist if they are to act on their faith and beliefs — which is what religion is all about.
Once lines are drawn, parishes that resist become pariahs. Gossip starts. No one wants to be involved.
How does a denomination guarantee that determinations of viability are about the parish and not about the denomination?
More congregations will face the mysterious “viability” test. They may not even realize they are being tested.
The signs that this may be happening are
no cooperation from the denomination in finding pastoral help
pastors sent as caretakers who do nothing to grow the congregation
failure to communicate with the congregations (letters unanswered, phone calls not returned)
in general, the absence of the denomination until . . . .
Once a congregation is labeled “not viable” word spreads. There is little a congregation can do to change minds. Pastors will disappear and the congregation will find themselves limited to working with lay talents and retired pastors whose careers can no longer be influenced by the denomination.
Any measure of a congregation’s strength made by a denomination, itself in fiscal crisis, must be questioned.
Redeemer is notorious at this point.
One clergy member commented that closing Redeemer doesn’t matter. “There are plenty of churches in that neighborhood.” There were plenty of churches. The Congregational Church on Midvale closed and the building is now the office of a Lutheran Social Service agency. The Methodist Church closed. The Baptist Church closed. The members of St. James the Less were evicted by the diocese. St. Bridget’s is endangered.
The Presbyterian Church faced challenges but has managed to revive their ministry with the support of their denomination. The Episcopal Church, located on a remote street, was assisted by SEPA Synod in creating a ministry plan. Yes, the same synod that determined their own ministry in the heart of East Falls was not viable was assisting the Episcopalian congregation on the fringe of the neighborhood.
At the time Synod declared “synodical administration” on Redeemer, it was the fastest growing church in East Falls.
Decisions are being made about neighborhood ministries by people who know nothing about the neighborhoods.
Money is the issue in East Falls. Redeemer was a small congregation with cash. When Bishop Almquist targeted Redeemer in 1998, we had received a $300,000 endowment a few years prior. We resisted his action successfully, but we became a pariah parish.
In 2007, after nearly a decade of Synod neglect. we still had operating funds and a rented property. The congregation was active and growing. Synod was operating on a recurring six-figure deficit budget. With giving down, the only way out was to look for congregations to close.
Five years after being declared not viable, and more than two years after being physically locked out of their house of worship, Redeemer still meets weekly for worship. Redeemer still develops mission projects which are gaining national interest, if not interest from the denomination. Redeemer remains viable. Imagine what might have been done with the support and respect of church leaders.
One might think that mission and scripture play a role. Love, helping the needy, reconciliation, forgiveness, sacrifice . . . just words when denominations attack their congregations.
Synods must solve their own fiscal problems . . and not on the backs of its small neighborhood churches. The true measure of a denomination’s strength may be how it treats its smallest congregations.
SEPA member churches, find a voice . . . or you may be next.
The year was 1998. A few representatives from SEPA Synod Council were meeting with Redeemer congregation.
They had just made their first attempt to close our church and seize our assets. Working with the congregation council behind the backs of the congregation, they had convinced leaders to resign en masse to create constitutional grounds (where none existed) for SEPA to step in.
On cue, seven council members tossed their resignations (drafted by a synod staff person) onto the table. A synod representative scooped them up and declared “synodical administration.” But three council members refused to be part of the scheme. With the help of two anonymous pastors, they re-established the congregational council — following the constitution — and successfully challenged SEPA’s plot.
SEPA’s interference damaged our church and the network of friendships that characterizes all congregations. The council members who had worked secretly with Synod were disgraced. They left Redeemer with their families. Some had been at Redeemer for decades. We learned that our Synod rarely measures the personal cost of their actions.
There was also damage to our congregation’s reputation. The conflict challenged giving and our ability to attract leadership. Branded.
At this meeting, a synod council member (a pastor from a neighboring church) started to talk to our members about statistics of small churches, patiently explaining that we couldn’t survive.
We pointed out that what congregations in the heart of the city were currently experiencing would become problematic for churches in outer city neighborhoods and suburbs within a decade or so. It was time to find answers.
A decade or more has passed and the churches we visit today on the edges of Philadelphia look remarkably like Redeemer looked in 1998, including the congregation of the pastor who was lecturing us 14 years before. Most congregations are experiencing serious decline, often in double digits.
We are learning through our Ambassador visits, that even suburban churches with fairly healthy worship attendance face financial challenges. Two of the largest congregations we have visited have liquid assets very similar to Redeemer’s and are carrying a similar debt load. A remarkable statistical difference is that Redeemer was growing in membership and attendance while TREND reports show that the larger churches are in decline.
If so many congregations are failing, why are we pointing fingers? Time and resources would be better spent looking for answers.
One thing stands out from our experience. The trustees in 2008 reported to Synod Assembly that we had a vibrant outreach ministry, but it was not run in cooperation with Synod’s Mission Director. In other words, Redeemer was growing without Synod’s help!
There is NO requirement for congregations to run evangelism efforts past the Synod for approval.That goes against Lutheran polity.
The persistent attacks from our denomination have given Redeemer a valuable perspective. We actively seek answers to modern ministry challenges. This IS Lutheran polity.
We recovered from the 1998 damage and were again growing in 2007 when Bishop Burkat, facing serious Synod financial challenges, decided to evict our congregation from our property, effectively excommunicating us. As we approach 2012, without a building or much in the way of money, we continue our ministry and have a glimpse of where churches must go to thrive in a dramatically different world. We continue to grow in ways we did not anticipate as we create a worldwide community, forging invigorating intra- and cross-denominational bonds.
Congregations must be encouraged to find their own answers to ministry challenges. The prescribed way — by every statistical measure — is not working!
In our last post we noted that Redeemer Lutheran Church in East Falls had achieved the goal of expanding multicultural ministry. The national church recognized our success, but the regional church (SEPA Synod) totally disregarded our ministry.
At the last National Assembly, the leaders of our church reported poor progress on meeting this goal nationwide. We think Redeemer’s experience can shine some light on why these goals are not being met.
There are at least three roadblocks:
1. Regional bodies are not comfortable with the goal.
There seems to be no infrastructure for implementing this major change in the denomination. When it comes to multicultural ministry, most churches and leaders are experimenting. Many of the smallest churches are strategically located in neighborhoods with the most potential for multicultural ministry, but they have the least help in achieving this important goal and may very well be on a synod’s endangered list.
Regional bodies have a tendency to cripple congregations with labels. They see congregations in terms of the past. Congregations, led by professional leaders who are familiar with those names, have a hard time ministering beyond low expectations. Regional bodies are unconsciously saying NO to the potential for multicultural outreach by failing to provide leaders for neighborhoods experiencing cultural change. Caretaker pastors will ignore the cultural changes happening all around the congregation as they hold the hands of existing members, waiting for them to die. When regional bodies lose these neighborhood outposts, they lose valuable assets for achieving their goal of multicultural ministry.
What would happen if synods approached neighborhood churches with high expectations and gave them the help they needed to reach them?
Redeemer did not set out with multicultural ministry as our objective. We just welcomed all who came to our door. This was met with resistance from SEPA leadership, who had predetermined that slow death was to be our fate.
The first Tanzanian family who came to Redeemer in 1998 asked for their two infant sons to be baptized. Bishop Almquist had declared synodical administration. We were advised to NOT baptize the children or encourage new membership. (They had NOT declared us closed but that’s what they had in mind!) The family shared only recently that a synod representative had visited them and discouraged them from joining Redeemer, which was only a few blocks from their home. “Why do you want to join a church with no black members?” they were asked. They suggested they join a church with black members several neighborhoods away.
This family joined Redeemer anyway. They were to play an important role in Redeemer’s multicultural future.
2. Pastors are not comfortable in multicultural ministry.
As this family became active, they often expressed the desire to reach out to more of the East African immigrant community. Extended family and friends began joining. One was active in social work near our church and wanted to expand outreach to nearby Hispanic neighborhoods. This ministry direction had been discussed often at council meetings with our pastors, who admitted they were not equipped to lead this type of ministry. We asked them to help us find extra help. The report was always the same. “There is no one.” Redeemer wanted to move in a direction professional leadership was unable or unwilling to take us.
Within weeks of our last pastor’s resignation, lay members had identified two qualified Lutheran pastors with roots in East African culture who were willing to visit and invite. Within a few months, Redeemer had 49 new members. During this time, SEPA leadership totally ignored us. They had no interest in helping a church they perceived as dying. When we sent a resolution to Bishop Burkat to call one of the pastors who had been working with us for seven months, she declared Redeemer closed.
3. Congregations are not comfortable with multicultural ministry.
Congregations naturally will wonder what will become of their culture if you open the door to other cultures. Redeemer faced this challenge, too.
First, we made sure that veteran members were not neglected and were active in welcoming. The church service became a bit longer with the incorporation of other languages and music, but the old membership did not have to forsake cherished traditions. Strangers were not valued more than they. God’s love grows community; it does not neglect one community to lavish attention and resources on another.
In light of these three roadblocks, the ELCA has set a goal which few people share except in theory. Here is advice from our experience on how to detour these roadblocks.
Invite.
Being invitational must be taught not just preached. Pastors often say this is the congregation’s job, but in today’s climate it must start with the pastor. The pastor must model this for the congregation, especially if a congregation has been suffering. Members will be of low morale and unable to invite. Pastors should visit, talk enthusiastically about their visits, encourage members to come along, and make sure there are quality offerings for members to promote with enthusiasm. This will rebuild invitational confidence.
Don’t cut the roots.
Popular advice from church hierarchy touts allowing churches to die so that Christian community can be “resurrected.” This is a distortion of the Resurrection message. The Bible does not advocate evicting the faithful to invite new members. As cheery as this may sound, it is cruel in practice. Time will tell if these theories have longevity or if their cited successes are flashes in the pan.
We suspect the Church will not grow if you cut the roots. If veteran members are ignored, criticized, and evicted, the neighborhood will notice. Sensitive new members will ask themselves if one day this will be their fate. Make sure that old members are part of the process of welcoming new members. Change may be desirable but keep some things the same. New members will know that they are influencing a new chapter in a long tradition.
Ministry is not multicultural if cultures never mix.
Redeemer began by offering a separate service for East Africans, but this lasted only a few months. Both “old” Redeemer and “new” Redeemer wanted to be in communion. Some congregations never move beyond this and become two congregations sharing the same building while calling it multicultural.
We faced the challenge of merging communities with FOOD.
Many churches have coffee hour. It was our observation that coffee hour does not create true fellowship. People grab their styrofoam cup and find a corner to talk to people they already know.
We began serving soup. One pasta pot of soup brought in from home will feed a small church fellowship. Easy to serve; easy to clean up. Soup encourages people to sit down together. Soup is multicultural. “Old” Redeemer tasted “banana” soup, a Tanzanian staple. A Puerto Rican vicar introduced us to sancocho beef stew — “not spicy, just tasty.” If conversation stalled, we talked about the soup, asking who made the soup and what was in the soup. Stories followed about how mother made the soup, how spices were chosen . . . and suddenly you have a proud congregation sharing traditions.
When the arts are explored, minds open.
We wanted the message that our congregation was welcoming to all cultures to be clear. It’s hard to change the stained glass windows, but we featured art and poetry from different cultures on our bulletins. We occasionally practiced the Taize traditions with icons and chants. Liturgical dance became part of our tradition. Drums were played by members sitting in the pew, but the church organ still whined away. Some of the art/music featured was traditional. We did not replace what was dear to people. We added to it.
Use the gift of language.
Foreign languages make Americans nervous. Our new members graciously recognized this and switched to English when others were present. It was a considerate, unsolicited gesture that helped create community.
In worship we alternated languages between verses in singing hymns. We said the Lord’s prayer in Swahili and English until Swahili-speaking members objected, saying God needs to hear our prayers in only one language. English-speaking Redeemer objected, saying “But we need to hear it in Swahili.” We didn’t debate; we alternated.
Soon, English-speaking Redeemer began adopting Swahili phrases in conversation.
Which brings us to our final point for today.
Be flexible.
In one way of thinking all churches are multicultural. Concentrating on the multicultural in ministry is forging new ground. Develop a welcoming atmosphere and follow your instincts.
If you’d like a team from Redeemer to make a presentation on our multicultural experience, please leave a comment and we will get back to you.
We recently came across the Southeastern Pennsylvania Synod’s statistical reports as presented to the Evangelical Lutheran Church in America — the national church — on the ELCA web site. The report was dated August 17, 2010. We were surprised to see Redeemer listed at all, since elsewhere on the internet SEPA Synod reports our congregation as closed as of June 10, 2010. Redeemer seems to be open when Synod wants to count us and closed when they want us to be closed.
Where did these statistics come from?
The statistics in this report begin in 2004 when we are listed as having 28 members. Redeemer was listed in the same sort of report in 2005 as the only congregation in the SMALL category that was GROWING. Now Redeemer is categorized in the same year as DECLINING! The most recent report rewrites history and shows Redeemer having only THIRTEEN members in 2005 and every year thereafter, including 2010. We have been locked out of our church since September 2009.
UPDATE : In February 2012, SEPA Secretary Rev. Ray Miller and Redeemer “trustee” testified in court that Synod records had Redeemer’s membership at 26 or 28 (ignoring the list of some 70 names we had provided to them). Yet the report issued to SEPA Synod Assembly stated 13. Synod’s lawyer went on in the same proceeding to attempt to prove that Redeemer acted without authorization because the congregational vote of 17 did not constitute a two thirds quorum. It is now clear that SEPA was lying to its member churches to solicit the vote they craved.
Redeemer has very few members. Honest!
For the record, REDEEMER was a growing congregation with slow but steady growth throughout most of this time period. Part of this growth was among East African immigrants. We experienced a significant growth spurt in 2006-2007 when we began a concentrated outreach to the friends and extended families of members who had been part of Redeemer for as many as 10 years.
This favorite number, 13, keeps cropping up. It was the statistic included in the Trustees Report to Synod Assembly which was first read to the entire assembly in 2008 (along with other inaccurate information) without ever having been shared with Redeemer. We asked in writing for Synod Leadership to correct this report, but it was dragged out again before the entire Assembly in 2009. Redeemer was denied voice or vote at this Assembly.
FACT: Our church council met with Bishop Claire Burkat on November 1, 2007, and presented our membership list along with a detailed ministry plan and a resolution to call a pastor who had agreed to our payment terms and was willing to commit to five years of service. Our membership list had been carefully compiled for this report and was part of a 16-page ministry plan (see page 11). The congregation had worked on this plan months. It included the names of approximately 75 members (full members, associate members and children). We accepted a few more into membership after that meeting. We had many more who had expressed interest in joining our ministry.
The list we presented to the bishop was a conservative count. Had we included a few “drifters” (young people of college age who hadn’t attended in a year or so, for example) we could have claimed another dozen members, but we wanted to be accurate in representing our changing congregation. We had nothing to be ashamed of . . . we were growing quickly!
At this meeting Bishop Burkat reviewed our membership list and commented that many of the names “looked African.” She then added, “White Redeemer must be allowed to die. Black Redeemer . . . .we can put them anywhere.”
In about 2007 or early 2008, the synod demanded a monitored congregational vote on a resolution we had presented to the bishop. We complied with their request and a Synod Council representative attended the meeting, reporting 14 present for the vote. Synod challenged the quorum, so they believed at that time that Redeemer had 42 voting members and even more non-voting members. Redeemer has few members when Synod wants us to have few members and many members when Synod wants us to have many members.
Who came up with these statistics? We had no pastor during much of this time, so we know the forms were not filled out by anyone at Redeemer. The secretary of Synod, Rev. Ray Miller, also served as a trustee for Redeemer. Does he have the answer to this question? Were these statistics presented to the court to justify their takeover? Since Synod has defined “two” Redeemers, dividing our church along racial lines, are the 13 members they are counting our white members?
All churches should check the accuracy of these documents in reference to their congregations. Otherwise these statistics could be used against you some day. Here’s a link:
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Redeemer’s Prayer
We were all once strangers, the weakest, the outcasts, until someone came to our defense, included us, empowered us, reconciled us (1 Cor. 2; Eph. 2).
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On Isaiah 30:15b
Be calm. Wait. Wait. Commit your cause to God. He will make it succeed. Look for Him a little at a time. Wait. Wait. But since this waiting seems long to the flesh and appears like death, the flesh always wavers. But keep faith. Patience will overcome wickedness.
—Martin Luther
No stone was rolled away at Redeemer this year. Maybe next year!
