4/7InkzHVUEQeEdU9vpc1tikzEhChrKmPfvXI-FSDBrBQ

religion

Practicing Happiness Techniques in Worship: Part 3 of 5

Cat is stretching. Exercise!Exercise for Happiness

The third suggestion from Shawn Achor’s Happiness Advantage is EXERCISE.

That’s a tough one to apply to congregational life, but let’s not dismiss it too quickly.

We Lutherans are known for standing up and sitting down. Many churches kneel and there is meaning in the physical acts. We stand to address God and honor the Gospel. We kneel in penitence and contrition. But this hardly qualifies as exercise!

At summer church camp we recognize the importance of exercise, sort of! We gather in the morning at the flagpole or cross, greet one another with a joke, read a short scripture and say a prayer. But included in the mix we do a bit of calisthenics. They are silly versions of standard exercises. My favorite is “doing squat.” As effortless at these “exercises” are, they serve a purpose. They help the camp wake up, laugh together and bond for the day’s activities. There is power in just having fun together. Exercise is a good option for making that happen.

So how can congregations exercise? In the olden days (within memory), most congregations had group exercise — bowling, baseball or basketball. Churches banded together to form leagues, creating interdenominational fellowship. This idea could be revived. Redeemer sponsored a community morning walk which catered to the less able. It was held at the community park which covers the area of two or three blocks. Those who have difficulty getting outdoor exercise on their own, met, enjoyed one another’s company and did a few laps around the park with safety and support of numbers. Playground playdates for young families are another exercise option. Yoga classes might be popular. Or teach liturgical dance! What if your liturgical dancers invited the congregation to join them!? Assign them some movements they could do in place to add to the praise of dance.

Think of what exercise options might be helpful to your congregation. Your worship experience might change if people gather having been energized during the week through social and physical benefits of exercise.

If nothing else, you can always invite the congregation to give you one or two stretches before worship!

photo credit: Kong SG via photo pin cc
21 Aug 2012

The Dangers of the Corporate Church

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

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

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

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

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

Seth writes:

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

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

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

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

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

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

To SEPA, we are the enemy.

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

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

Progressive Insurance creates enticing advertisements. Get the dollars flowing.

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

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

People could stop the abuse. Will they?

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

17 Aug 2012

How Hierarchies Are Putting the Church Out of Business

Hierarchies start with the best of intentions.

  • Centralize authority to ensure quality and efficiency. Call it leadership.
  • Pool resources for cost effectiveness. Call it stewardship.

This has worked only short-term. In the long run, it has been disastrous and self-destructive.

The Church has been in the hierarchy game for a very long time. The Old Testament dallies in a number of systems—patriarchy, slavery, judiciary, military, monarchy—each with strengths for the moment, each going awry to be dealt with by a powerful, vengeful (but still loving) God.

The New Testament, puts all of this aside and forges a new relationship between God and His people, centered not on wrath but on love.

As Christianity spread, scattered faith communities sought unified leadership. The keys handed to the fisherman who set out with a walking stick and the shirt on his back were soon held by those with well-appointed robes and massive treasuries. The only way to keep the coffers full was to exert power.

The trappings of power created the illusion of necessity. Necessity became entrenched. If anyone noticed that the system was leading nowhere, they were dealt with swiftly.

The well-intended system stopped working a long time ago. It took centuries for Reformation to attempt to do something about it. Its success was limited and its message seems to be forgotten.

That’s the way with hierarchies.

Today, every person wields tremendous power. A teenager holding a smart phone controls more resources than worldwide television networks had twenty years ago.

When church members in the pew realize this, there will be a new Reformation. The only delay in this happening is the long tradition of lay people doing little but following and the innate desire of God-loving people for peace and pleasantry.

There are still many (if far fewer) satisfied followers sitting in the pews. Knowledgeable, motivated leaders among them are beginning to realize that their considerable efforts to gather resources to support the hierarchies isn’t good stewardship after all. They are growing weary of struggling for resources that do nothing for their communities but maintain a building and support a requisite hierarchically named pastor. They are looking for new supporters, but the lines of people looking for controlling relationships with its own system of taxation is very short.

For the time being the hierarchies are licking their chops as they glean the last kernel of corn from the field before they give up their ways—all the while preaching that the problems of the Church are that congregations won’t change.

Hierarchies don’t really want change.

But change cannot be avoided.

There are fewer churches and fewer Christians. Same old hierarchies.

photo credit: K e v i n via photo pin cc (retouched)
06 Aug 2012

Making Choices in the Church

There is new jargon in the world of parenting. When our children stray from the path we would hope they follow, we scold them for “making poor choices.”

Not “wrong” choices. “Poor” choices. That’s less judgmental.

Making choices is a big responsibility. It is something we are asked to do regularly in the Church.

  • We can choose to attend worship . . . or not.
  • We can choose to support the work of the Church with our offerings . . . or not.
  • We can choose to help . . . or not.
  • We can choose to stand up for an unpopular cause . . . or not.
  • We can choose to speak out for the oppressed . . . or not.

Children make choices. Parents make choices. Congregations and leaders make choices. Pastors make choices. Bishops make choices.

  • The Church can choose to invest in social change.
  • The Church can choose to be more welcoming.
  • The Church can choose to tolerate differences.
  • The Church can choose to give a voice to those who differ.
  • The Church can choose to resolve conflict.
  • The Church can choose to love, forgive and reconcile.
    Or not.

Sometimes the Church makes good choices. More often we make the choices that are less troublesome and require the least effort.

Sometimes the choices we make are more than poor. They are wrong.

That’s where the Church chooses to fail.

photo credit: Dr Case via photo pin cc (retouched)

03 Aug 2012

Social Statements As Ritual

In a previous post, we noted how the Church, when struggling, turns to adjusting a rite or ritual to create an illusion of accomplishment.

The Evangelical Lutheran Church in America has a ritual that exists outside of worship. It is called the Social Statement.

Social Statements, Messages and Resolutions

Social Statements are treatises explaining the official position of the Church on topics of concern to both the Church and secular society. They are designed to facilitate discussion in hopes that congregations address issues on their own but in keeping with the teachings of the Church.

Lutherans value individual belief and diversity, so the Statements, for the considerable work put into them, carry no real weight.

The ELCA has been in existence since 1988. It has issued 11 Social Statements. Topics include: abortion, Church in Society, the death penalty, economic life, education, the environment, genetics, health and healthcare, peace, culture and sexuality.

For situations requiring more expediency, the ELCA Church Council adopts Social Messages. In the past 23 years, they have addressed 12 issues.

Carrying less weight is a third level of statement: Social Policy Resolutions. There are tons of these sitting on the ELCA website.

Drafting Social Statements in the Digital Age

The process of drafting Social Statements began before the full power of the internet was realized. Individuals are named to a commission that creates a draft document. Discussions are held at the regional level with the commission drafting the final document to be voted on by the Churchwide Assembly.

It is now possible to have ongoing debates without scheduling geographic meetings with their limitations.

Discussion could take place regionally or on the denomination’s magazine site. This site is open to all by subscription only, which limits its effect as a forum and evangelical tool. The internet eliminates logistical restraints but the Church creates new ones!  

The documents, even in draft form are available on the web. It would be interesting to know the statistics of how many times these documents are downloaded, shared, tweeted, etc. This could only increase readership and effectiveness and should be easy to do. Comments should not only be allowed, they should be encouraged. Without interaction, they sit on the national church website gathering cyberdust.

The Current Effort

The ELCA is currently developing a statement on Criminal Justice for consideration in 2013. The Church’s view on this topic should be interesting as it has exempted itself from the laws its members are expected to follow. When challenged, it cries “Separation of Church and State” but does not hesitate to use the courts to force its will on congregations as evidenced in the Southeastern Pennsylvania Synod and its treatment of the members of Redeemer congregation. On this issue, where the church is a lead player, there has been no room for diversity. Members have been denied voice and vote by decree. Open discussion is discouraged.

The Church addresses issues with minimal impact. There is the illusion of caring and involvement.

Now what? Work done?

02 Aug 2012

How Changing Rituals Often Substitutes for Progress

dragging the church to waterWhen churches are really struggling, leaders need to do something.

Leaders are faced with choices. Some choices will be hard work. Some choices will be expensive or chancy. There must be an easier way!

Enhancing a ritual is something that can be done — often by edict — that is a sign that something has happened.

There is an appearance of meaningful change. Sometimes the only change is that the church leader, usually the pastor, has bragging rights—something to list in the annual report.

Church rites are often the target of faux progressive initiatives.

The changes may be accompanied by a series of sermons on why the changes are being made. There may be good reasoning and sound theology, but there was probably already good theology behind a congregation’s traditions.

Holy Communion is often the instrument of such reform.

Church leaders can boast of progress when all they are doing is the same thing—more or less often or in a fancier or plainer way.

The tacit reasoning may be that it is hard or distasteful for people to argue about something so sacred.

True, many people will avoid unpleasantness in the church. If they feel their traditions are being unfairly violated, many will suffer in silence or simply stop coming. It’s called voting with your feet. Today’s church has a very large voting bloc by this definition.

People feel manipulated. “Have we been wrong all this time?”

When such changes are brought about by some form of strong-arming, it would be wise to measure results. This is rarely done! Even if it were, reversing a decision may be too embarrassing.

Before venturing change in heartfelt traditions ask a question: Will this change have the desired spiritual impact and enhance the overall mission of the congregation?

If the answer is no, find an activity that does make a difference.

It will probably be more work.

photo credit: maistora via photo pin cc
31 Jul 2012

The History of Evangelism: A Pictorial Primer

Lesson Two

Individuals are invited.

29 Jul 2012

Be Doers of the Word and Not Hearers Only

Levels of Church Membership

There are in the Lutheran denomination three levels of church membership.

Baptized Members

Baptized members include all who have been baptized—adults and children.

Confirmed Members

Traditionally, child baptized members become full, confirmed members upon completion of study, usually around age 15. Once confirmed, youth have full membership privileges.

When adults join churches with little or no childhood experience in the Church, membership requirements are less clear. They can transfer membership from another Lutheran Church or a different denomination, with guidelines for acceptance consisting of little more than the recitation of a creed. Faith communities are often so starved for members that even that is not required.

Associate Members

Some congregations have a designation of associate membership. These adult members can hold full membership in another church while participating in congregational life as fully as they like— but they do not have voting privileges.

These are the constitutional membership guidelines. There are problems with these which might become more clear if we define church membership along biblical lines.

Hearers and Doers

There are Hearers of the Word and there are Doers of the Word.

All faith begins with hearing the Word. But hearing alone is not enough.

Most church governance centers on Hearers of the Word. There are far more of them and their individual votes count the same as that of people who may be far more committed.

Favoring Hearers and ignoring Doers dummies down the Church.

Hierarchical leadership does not like Doers of the Word —unless they DO exactly as they are told. The problem for Doers who have a strong foundation in faith is that they honor leadership only when leadership is scripturally based and act within constitutional guidelines. In their minds, they answer to a higher authority.

There are differences among Doers. Doers who do not have a strong faith foundation can create a cult-like following.

Doers commit far more than a weekly monetary offering. They commit time and passion. Doers look for opportunities to improve and change church community. Doers challenge their Faith Community. They motivate.

Doers will challenge status quo leadership.

The problem in the ELCA is that the status quo is revered. That makes Doers of the Word, whether they be clergy or lay members, people to be tolerated. If Doers are insistent upon change, they become unwelcome and are labeled as oddballs or trouble-makers. At worst they are targets of insecure leaders —the more insecure, the more ruthless.

The position of Hearers of the Word becomes glorified. They are less trouble.

The fact that there are far fewer Hearers in the ELCA doesn’t seem to faze leadership.

Doers, on the other hand, are an endangered species. This doesn’t faze our leaders either!

When a denomination is governed by Hearers of the Word and Doers are shut out, there are serious problems.

28 Jul 2012

2 Approaches to Preaching Online

2×2 has addressed the temptation for pastors to dismiss the web site as a place to post their Sunday sermon — which probably attracts zero readers. But we haven’t recommended any examples of good use of the web. Today we feature two.

Let’s start with the posting of sermons. While we advocate against this as a feature of congregational web sites, there is a pastor who has done this in a very helpful way.

Pastor Vincent Gerhardy of Australia offers his sermons online as a resource to other churches. Pastor Gerhardy has posted all of his sermons for the last eleven years.

His web site indexes his sermons by lectionary year and scripture. He makes them available to all and asks only that you ask permission to use them. His current sermon is usually posted the Friday prior to its “airing.” (Would he do this if he thought his congregation would rush to the web and read them in advance?)

This was a very helpful resource to our lay-led church. 2×2 (Redeemer) found this website about five years ago, when a pastor, engaged well in advance of Christmas Eve, called at the last minute with the message that he prayerfully could not go against the bishop and preach a Christmas message to the people of East Falls.

His decision changed Redeemer’s worship for the better, forever. We never again used a supply pastor.

We admit to feeling a bit frantic that Christmas Eve. We googled Christmas sermons and found Pastor Gerhardy. A match made in heaven? Perhaps.

We learned there was no reason to go to the considerable expense and trouble of engaging a supply pastor. After years of supply pastors, we had heard most of their stock sermons several times!

Centered around Pastor Gerhardy’s sermons, we developed lay leadership in leading our own worship. We discovered many talents within our congregation which had been fettered by the presence of a pastor. Soon almost any member of Redeemer could stand up and lead worship with a moment’s notice.

We rarely use his sermons totally word for word. We change the Australian colloquialisms and occasionally update an illustration, but his foundation of solid preaching—made available to the world—has been a God-send.

We have used Pastor Gerhardy’s biblically based sermons (carefully referenced) with a consistent message of love since 2008. Although we have never met, we look forward to his “voice” and often have discussion of his sermons during worship.  We look forward to them when we meet together in East Falls once a month. We correspond with Pastor Gerhardy a few times a year to show our appreciation.

Pastor Jon Swanson uses the web in keeping with the ways 2×2 has recommended. He presents daily insights in short, 300-word, parable-like analyses of scripture. He has several expressions — his blog and by subscription what he calls 7×7. Seven minutes of scripture study, seven times a week.

If you are developing an online ministry, study this site. Note the interaction he is receiving from readers, some of whom start out — “I’m not a Christian, but . . .

 . . .but people will read a short, well thought out message presented to them in the world they live in a way that resonates with them. Modern preaching!

25 Jul 2012

Called to Common Mission, Indeed!

Lutherans have hitched their star to the Episcopal wagon. Now what?
Here is an interesting and lengthy discussion of the challenges facing the Episcopal Church.

The ELCA hitched its star to the Episcopal wagon a number of years ago and announced with great hoopla that we are now in full communion. (Called to Common Mission)

Lutherans were promised that the alliance was for flexibility, broadening the resource pool. Lutheran clergy and Episcopal priests could now vie for calls and employment in either denomination.

But it has resulted in more fundamental changes. It is changing the way we think and act, which isn’t necessarily bad. But it’s not necessarily good either. Martin Luther left a good legacy.

The ELCA and its predecessor bodies are historically a broad demographic with both low and high church values represented, often among ethnic or cultural lines. The American experience, which never answered to the Archbishop of Canterbury or any European figurehead, has traditionally no such loyalty to hierarchy.

The Lutheran tradition of congregational polity is a strength which small congregations should never be asked to sign away. Small churches must be free to adapt to their changing communities. This is harder to do under hierarchies. Hierarchies understand “big.”

  • Did the decision, advocated mostly by clergy, change our polity? No, but . . .
  • Are there statistics on how much this has benefited anyone?
  • How much resource sharing has been going on? (There doesn’t seem to be a lot of resources for either denomination to share!)

It is becoming increasingly clear that dissenting Lutherans were correct about many things.

Lutheran leadership has become more and more hierarchical. It began with a shift in language, then in behavior.

In the negotiations, Lutherans did a lot of agreeing to Episcopal terms.

Lay people don’t tend to care much about things like apostolic succession. We know that our bishops (which we used to call more appropriately “presidents”) are elected. Now every Lutheran clergy to be ordained must submit to Episcopal approval. Many of them have probably never set foot in an Episcopal church, but now their calling needs their blessing.

From reading this report, it is clear that we have sacrificed the wisdom of our experience to a troubled denomination.

The Episcopalians are so concerned that some want to scrap their leadership structure entirely, realizing they cannot support, nor do they need, a hierarchy. We have written about this before.

Meanwhile, Lutheran leadership is separating itself from its constituency more and more. They are planning to have full church assemblies every three years instead of two. If they operate like our local Synod Assembly, it won’t matter much—and that’s too bad. The regional assembly is fairly well orchestrated to get the approvals it wants with as little discussion as possible. But at least there was a chance of making a difference every two years. But then, maybe this is an admission that the hierarchy has less purpose.

Regardless, the action serves to alienate lay people — who still provide the support and funding for the mistakes made by the hierarchically minded.

Soon, if Lutherans want to rise to a call to change anything, they will have to wait three years. This may save money but it is unwise. Change is happening at a faster pace. More forums are needed, not fewer.

But the deed is done. We are in full communion with a denomination that doesn’t know where it is headed to the point that some talk about starting over. Have we been set up for a bait and switch?

If you think this shift in governance isn’t part of SEPA’s attitude toward small congregations, think again. In East Falls, Bishop Claire Burkat was assisting our Episcopal neighbors—we suspect for hire—while trying to destroy her own denomination’s church a few blocks away, hoping for assets to make up their huge deficit. The Episcopal Church in East Falls was of no stronger number than Redeemer with a far less desirable location for mission purposes. Bishop Burkat gave the Episcopalians of East Falls more consideration than the Lutherans.

Called to Common Mission, indeed.


photo credit: Whitewolf Photography (retouched) via photo pin cc
14 Jul 2012