Archive for the ‘Church Stuff’ Category
Rich Church, Poor Church: Keys to Effective Financial Ministry by J. Clif Christopher. Nashville, TN: Abingdon Press, 2012. 108 pp.
This review was originally published at the Center for Faith and Giving, who provided this book to me for review and gave permission to share here as well. If you want more strategies to become a Rich Church, I recommend their work and resources highly. They are a ministry of the Christian Church (Disciples of Christ), a sister denomination to my own United Church of Christ.
We’ve probably all heard a convicting sermon—a message in which we recognize for ourselves how our lives have strayed from God and feel compelled to turn ourselves around, seek forgiveness, and try again. J. Clif Christopher’s Rich Church, Poor Church was a convicting book for me. With every chapter, I could catalog the ways in which my congregation has been following the bad habits of a “poor church.” However, like any good convicting sermon, Christopher’s book did not abandon me to my despair—he points the way to a future of redemption, with clear, practical, action and attitude oriented measures for churches to move from scarcity to abundance.
Rich Church, Poor Church has nothing to do with the economic status of the people who worship in the pews. What Christopher means by a “poor church” is one that is “always behind financially and searching for money, as compared to what I witness in churches that are not always struggling to find resources for mission and ministry (Rich Church).” (ix) The book catalogs the different behaviors and practices of these kinds of communities.
For example, one chapter talks about how Rich Churches focus on mission. Everything they do is about serving people, changing lives, making disciples and following Jesus. In a Poor Church, you will instead hear a great deal of conversation about the survival of the church, the need for more money, the costs of caring for the facility, and meeting the needs of the members who are already involved. Most powerfully, while the Rich Church is talking about what Jesus needs, the Poor Church is talking about what the church needs. (My own church’s recent stewardship and budget process failed miserably by Christopher’s measure.)
The chapters continue with discussions about debt management, communication, asking for support, being thankful, sharing information about giving, and more. Each chapter begins with a simple table, listing the practices of Rich Churches on one side and Poor Churches on the other. The chapters conclude with a set of questions for discussion, making this book ideal for group conversation. The book is short and easy to read, and would be a great tool in multiple settings of the church.
I’m planning to order copies for my leadership team, because we need to hear this convicting message, stop pursuing practices that are only making the problems worse, and be moved to change our ways and follow more faithfully, so that we can stop feeling like a Poor Church and start being a Rich Church.
The Advent Conspiracy: Can Christmas Still Change the World? by Rick McKinley, Chris Seay and Greg Holder. Zondervan, 2009, 151 pp.
I’ll start with a confession of prejudice: Zondervan makes me nervous. They publish mostly materials from a more conservative theological position, and I often find their titles to be interesting at first, but disappointing or downright offensive upon closer examination. If Zondervan makes you nervous too, fear not. The Advent Conspiracy is the real deal. While you won’t find a progressive theology or inclusive language, you will find solid theology and biblical interpretation, alongside a commitment to overcoming consumerism and responding with compassion to the crisis of poverty.
The Advent Conspiracy starts in a familiar place: the feeling that consumerism has robbed Christmas of its sacred purpose. However, rather than just passionately insisting that we remember “Jesus is the reason for the season,” the authors address the real pressures we all face around secular Christmas traditions, and invite us to practical, challenging steps to reshaping our experience of the season. They do not suggest we can easily accommodate Jesus in our otherwise secular celebrations, and they refuse to make peace with consumerism.
Consumerism requires our consciences to stay detached from the moral consequences of our purchases. We buy without thinking beyond the price and the promise of a newer, better self. Yet we ought not to deceive ourselves: this is a religion, and this is worship. (26)
In response, they issue four short instructions, in four short chapters: Worship Fully, Spend Less, Give More, Love All. The chapter on Worship Fully looks at what we truly worship versus what we say we worship, and looks at Mary (including the radical Magnificat), Joseph, the Shepherds and Wise Men as examples of worship. The Spend Less section encourages us to look at all our spending and see if it is true to what we say we believe. It is not about avoiding spending, it is about being more intentional and spending on things that matter. They quote C.S. Lewis:
I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc. is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charitable expenditure excludes them. (61)
The chapter on Give More encourages us not just to give to charity, but to give better and more thoughtfully when we give gifts to those we love. They discuss giving relationally–gifts that are costly (not necessarily in dollars), honor the recipient and relationship. No more cheap junk to fulfill an obligation. Finally, the Love All section turns toward giving for the poor. It encourages all Christians to honor the God who came to live among the poor by showing a real and lasting commitment to serving the poor in the world today, especially highlighting a water project in which the authors are deeply invested.
The book has an accompanying DVD series, and a lesson plan for each chapter at the back. We offered it as a series at my church, but it was hastily organized and lightly attended. I would like to do it again, and do it better. This is a great resource, and I encourage more churches to make use of it.
This past Sunday was Pentecost, the day we commemorate the arrival of the Holy Spirit as described in Acts 2, a day often called the birthday of the church. It’s one of my favorite stories in all of scripture. The drama of the wind and fire, the many voices speaking the good news of Christ, the power of Peter’s preaching, the crowds moved to follow.
Inspired by this wonderful article by my colleague Rev. Emily C. Heath, I started thinking about what it meant to be a Pentecost Church. I want to be part of a ministry as vibrant and alive with the Holy Spirit as that second chapter of Acts. What happened at Pentecost, and can it happen in our churches today? Can we carry on the spirit of the Spirit? What would be the marks of such a congregation, a Pentecost Church?
(This is not to be confused with a Pentecostal Church, a tradition which traces its roots to the Azusa Street Revival. The marks of a Pentecostal Church include baptism by the Holy Spirit and speaking in tongues.)
Drawing on that original story in Acts, I’ve identified six marks of a Pentecost Church. These are elements of a church alive with the Holy Spirit, and could describe any church that aspired to embody them.
1. A Pentecost Church is touched by the Holy Spirit.
A Pentecost Church actually believes the Holy Spirit is alive and moving among the congregation. They anticipate that God will show up and do something to them and through them that will amaze and inspire. This seems obvious, but I’ve been in plenty of churches that expect very little of the Holy Spirit in their worship services. Some churches even act as though they are hoping the Spirit in her wildness doesn’t show up, because it might mess with their plans and patterns. By contrast, a Pentecost Church expects the Holy Spirit to surprise and delight, and also to provoke and disrupt. She may cause a spontaneous outburst of applause, or tears, or laughter, or an “amen” from the depths of the soul. A Pentecost Church gathers with the expectation that the Holy Spirit will join them, and watches with joy when the Spirit blows through.
2. A Pentecost Church speaks multiple languages.
The miracle of the original Pentecost was the ability to share Christ’s good news in all the languages of the ancient world. A Pentecost Church today must speak in the many languages of the modern world. That doesn’t just mean English, Spanish, Creole, Mandarin and Tagalog. Today’s “many languages” include the language of multiple generations. A Pentecost Church endeavors to deliver the good news to some in traditional worship and bible study, to others via Facebook and Twitter. A Pentecost Church pursues fluency in social media and popular culture, in books and movies and television characters. The church must avoid insider language that is only meaningful to those who already attend (see Rev. Heath’s article for a great explanation of this). While no church can be all things to all people, a Pentecost Church constantly works to translate the good news of Jesus Christ into as many languages as possible, so that everyone can hear it. Their translation breaks down barriers between young and old, rich and poor, in and out, faith and no faith.
Peter’s Pentecost sermon promises that “Your sons and daughters will prophesy. Your young will see visions, and your elders will dream dreams.” The thing about prophesies, dreams and visions is that they all move forward into the future. A Pentecost Church is not preoccupied with the past—it is captivated by the future. In a Pentecost Church, everybody has dreams and visions for what the church can be and how God will be calling them into bold possibilities. Young people have visions for the church’s future, and they are trusted with the power to execute those visions. Elders do not hold tight to current habits, intent to preserve their way of doing church for themselves. They also dream dreams, foreseeing the church living on without them in ways that are even more beautiful and holy than they could have predicted. By the power of the Holy Spirit, a Pentecost Church faces forward.
4. A Pentecost Church is visible in the community.
Pentecost was the day that the church went public. After the disciples and followers spent time alone with Jesus following the resurrection, the arrival of the Holy Spirit carried them out of their upper room and into the streets. A Pentecost Church understands its life as a public witness, a beacon of hope and a mission outpost for God’s love. Whether it is serving hungry neighbors, giving out clothing, taking a stand for social justice, responding to a natural disaster, marching in the local parade, or showing up at a city council meeting, a Pentecost Church is a visible force, a vehicle for the Spirit’s love in the world. They do not hide from the public eye, but strive to be a force for good in their local community. (Again, Rev. Heath’s article tackles this with greater depth.)
5. A Pentecost Church changes lives.
When the crowd/community witnessed the Pentecost preaching from Peter, the scripture says they were troubled and wondered what to do. Peter replied, “Change your hearts and lives.” A Pentecost Church is a church that changes lives—of members, newcomers, visitors and community members. The Holy Spirit comes to disrupt and transform us. A Pentecost Church that expects the Holy Spirit also expects people to be transformed by that encounter. A Pentecost Church anticipates that when people meet the Holy Spirit in worship and fellowship, they will be inspired to greater love, kindness, generosity and faithfulness. They will even be moved to abandon their fears, let go of old wounds, practice forgiveness, overcome addiction, and turn their lives around. A Pentecost Church is full of people who have been changed by grace, and continue to be transformed by love.
Changing your life in response to the Holy Spirit, or getting ridiculously happy over seeing someone else’s life changing, or telling people that you have decided to spend your cash and your weekends serving the poor, or spontaneously clapping and rejoicing in worship can seem like strange behavior. That first Pentecost, the crowd declared that the disciples were acting so happy because they had gotten drunk at 9:00 a.m. A Pentecost Church has that kind of joyous intoxication of the Holy Spirit that sparks carefree laughter, unprompted kindness and a willingness to do whatever it takes to share God’s love with the world. Don’t be surprised if a visit to a Pentecost Church leaves you feeling a little high. The Holy Spirit does that.
A Pentecost Church is full of Pentecost People.
This is the most important mark of all. A Pentecost Church is filled with Pentecost people–people who have been touched by the Holy Spirit, people whose lives have been changed by their encounter with Jesus Christ, people who see visions and dream dreams, people who venture out of closed church doors and into the community, people who speak both the language of God and the language of the world, people crazy with the joyous love of God. The Pentecost Church creates, supports and sends these Pentecost People into the world, carrying the Holy Spirit with them wherever they go, in love and joy.
What do you think? Is your church a Pentecost Church? Would you like it to be?
In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land.
They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.
The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.
My spiritual personality is suited to the season of my birth. Like Advent, my spirit dwells more in the realm of possibility and promise than in the here and now. I pray in a state of anticipation, connecting to the God of the Prophets who promises justice, righteousness and peace. My spiritual gifts in ministry involve imagination, vision and leadership—helping people come together for a journey to an unknown place.
I wonder if the season of my birth is what gives me this Advent heart.
Many millions of people for many thousands of years have believed in the Zodiac, claiming that the alignment of the stars at your birth portends your character and your future. Could the same thing be true for those of us steeped in Christian tradition? Is the season of our birth like a Zodiac sign for our spiritual self?
Imagine what traits and gifts each sign might inherit.
Advent: Those born in Advent come into this world with a deep longing that they carry with them throughout their whole lives. Their relationship with God is not about fulfilling that longing, which is a beloved companion, but about knowing that God shares their yearning for a better world.
Favorite Hymns: O Come, O Come, Emmanuel; For the Healing of the Nations; God of Grace and God of Glory
Favorite Scriptures: All the prophets, major and minor
Christmas: This is the shortest season, and those born in these twelve short days are always about incarnation. They are connected to the earth and the world, and see God’s mystery and beauty in ordinary, unexpected places. They are creators and builders, organizers and caregivers.
Favorite Hymns: For the Beauty of the Earth, O Little Town of Bethlehem
Favorite Scriptures: Creation stories
Epiphany: Epiphany’s child is born with a sense of wonder and delight that follows them throughout their lives. They see God’s manifestation everywhere, and radiate with a bright passion for the presence of God in our midst. Their relationship with God is filled with a sense of mystery and discovery, always finding God’s new appearances in their midst.
Favorite Hymns: Arise! Your Light Has Come; Be Thou My Vision
Favorite Scriptures: Gospel stories of Jesus’ teaching and ministry
Lent: Those born in Lent have a lifelong passion for God’s grace and redemption. They are not gloomy and guilt-ridden, but they have a profound grasp of the pain of sin and suffering. Consequently, they have boundless grace for sinners and endless compassion for any soul who suffers.
Favorite Hymns: Just as I am, Amazing Grace
Favorite Scriptures: Gospel stories of Jesus healing and forgiving sins
Easter: Easter people possess enormous zest for life. They are survivors who can overcome any challenge, and embrace change and newness with great energy and excitement. They excel at make-overs, turnarounds and renewals, confident of God’s power to change anything for the good.
Favorite Hymns: God’s Eye is on the Sparrow; In the Garden; There is a Balm in Gilead
Favorite Scriptures: Stories of conversion, resurrection and transformation (Lazarus, Damascus Road, Jesus casting out demons)
Pentecost is a long season, united always by the attention to the Holy Spirit. However, there may be wide differences between those born closest to Pentecost and those born later in Ordinary Time.
Early Pentecost: Those born closest to the day of Pentecost show the fire and flair of the Spirit in all things. They are dramatic souls who prize a burning passion for God above all else in their faith life. They are often talkative and extroverted, with a contagious energy that draws others in to see the Spirit at work.
Favorite Hymn: Joyful, Joyful We Adore Thee; I Love to Tell the Story; How Great Thou Art
Favorite Scriptures: Any dramatic miracles (Pentecost, crossing the Red Sea, battle of Jericho)
Mid-Pentecost: People born in the middle of the Pentecost season are concerned about the presence of the Spirit in everyday life. They are pragmatic in their spirituality, and view their faith as a lifelong journey, taken one day at a time. They value unity, community and connectedness above all else, and they can point out the Spirit’s presence in the ordinary life of the church.
Favorite Hymns: The Church’s One Foundation; Blest Be the Tie That Binds; Great is Thy Faithfulness
Favorite Scriptures: Epistles
Late Pentecost: Those born in late Pentecost see the Spirit’s presence in the whole journey of history from creation to redemption to culmination in “thy kingdom come.” They emphasize the eternity of God and the promise of life after death. They see themselves as just one generation in a long line of God’s faithful, taking spiritual strength from those who have gone before and those who will come after them.
Favorite Hymn: Forward through Ages; O God, Our Help in Ages Past
Favorite Scriptures: Apocalyptic Literature, Heroes of the Bible
This is my imagination. What’s yours? Does this connect to your spiritual life? Are you drawn to one of those types, and does it match the season of your birth? What would you add? What’s your sign?
I have driven by this church sign about once a month for the last four years. The words have remained unchanged in all that time: “Here since 1954.” Every time, it makes me wonder, “Does this church actually DO anything, or is it just here?”
“Here since 1954” makes me wonder if the church has ever moved or changed at all. Are they still doing things now like they did back then? The year 1954 evokes images of a Leave It To Beaver church, full of button-down boys and crinoline girls sitting neatly in a row. It is foreign to my broken life, to a living God, to a real community, to a world in need, to a message of hope and purpose.
“Here” is a noun, a place. Is this church’s greatest accomplishment simply existing, holding down their corner property on a prominent thoroughfare? Surely there must be some verbs alive and well since 1954. How much more interesting would it be if they replaced “here” with any number of action words? Serving, growing, learning, worshiping, inspiring, praying, witnessing, proclaiming, giving, living. Throw in a single bonus descriptor like “together” or “faithfully” or “this community” or even “God,” and the church becomes downright interesting.
I visited this church’s website, and they seem a lively enough place to worship. They had pictures of smiling people, vibrant altar colors, and sermon recordings online. The problem is: I drive by their building every week, and never knew any of that. How many of our churches suffer the same problem?
This church is not alone. I lift up this church’s example not to be snarky, but because their sign speaks to a deeper concern. Every time I drive, my heart hurts for the vitality of the gospel and the witness of the church. I know that there are people, especially those that live in the neighborhood, who are desperate for community, for good news, for hope and grace. I believe that this church, by the power of the Spirit, has all those things to offer. But the only message we see is the one that tells us they haven’t gone anywhere in more than 50 years.
Every church struggles with this challenge. How do we let people know that this is the place to find life? Every word on our signs, every image we project, the weeds in our church yards and the condition of the paint on our buildings communicates a message to the world. Is it a message of life-giving vitality? Do we vibrate with the verbs? Or do we just tell people that we’re here, like we’ve always been here—whether for 50 years, 150 years, or 350 years.
Assuming our church is in fact a life-giving, active, changing, growing place (which is not always true), how do we communicate that to people who pass by? The rise of the “nones” (people with no religious affiliation) has been all the news this week. Many of those absent from our religious communities believe that the church and Christianity are out of touch and out of date. Yet they most also continue to believe in God, pray and understand themselves as spiritual beings. They just don’t think the church has anything relevant to offer on those matters.
For too many people, the church has become a noun, a place—unmoved and unmoving, fixed in space, here since 33 CE. In our signs, images and publicity, we must find our verbs again. More importantly, in our worship, our community and our ministry, we must be active and vital, so that the verbs take over. We are not just “here.” We are serving, loving, praying, caring, connecting, living, worshiping, uniting, working, building, growing, learning, deepening, stretching, discovering, listening, helping, changing and infinitely more, by the power of the Spirit. May all those who seek life see Christ alive in us.
Two weeks ago, I spent the weekend at the Virginia United Methodist Annual Conference, the church of my childhood and youth. I was there to celebrate the ordination of my best friend since junior high school, and it was the honor of a lifetime to share in that special moment of the laying on of hands with her. That visit also brought me back in touch with dozens of people that I had known and loved. I got to see women clergy who had inspired me to ministry, old pals from high school and college, pastors of my home church, camp counselors I worked alongside over several summers, my campus ministry chaplains, former Sunday School teachers and youth group leaders, the pastor who officiated our wedding, and even a few old boyfriends (and their parents). My parents were there too, and for the first time in many years I found myself best known as their daughter.
I left the United Methodist Church and found my way to the United Church of Christ almost 20 years ago, in my final two years of college. I felt angry and wounded at the time, and it was a painful separation for me. I had experienced my call to ministry in that community. I felt known and loved in that body. I loved all those people that had shaped me, but God was calling me out. I stayed connected to people until I left for seminary in California 15 years ago, which was the last time I saw most of these UMC friends. This trip back for the ordination blended the experience of a high school reunion with an odd glimpse of the road not taken.
What struck me most, the whole time I was there, was how much I felt out of place. The experience was entirely internal, because everyone there greeted me warmly and welcomed me home. I was surprised and delighted to see how many people recognized and remembered me, even though I had been gone so long. I had an amazing time catching up with everyone, hearing about their ministries, exchanging pictures of children and grandchildren. We had found each other on Facebook in recent years, so that made the reunion even more meaningful. Most of my old friends shared my theological and social concerns, so there was no tension or inquisition about why I had left. The difference between us is that I had left the tribe.
And, at the risk of alluding to Frost one too many times, that has made all the difference.
The first time I walked into a UCC congregation, I was overwhelmed with a feeling of being at home, among “my people.” Even though I had known real love and community and faith formation in my United Methodist upbringing, I discovered in the United Church of Christ that I fit in effortlessly. My theology and ecclesiology were not outsider opinions—they were core values. The vision of Christian mission in the UCC matched my own vision for my ministry and my Christian life. Rather than a reaction against the church of my childhood, my departure was more about being drawn into another one. I had found my tribe.
Returning to my United Methodist roots for this occasion allowed me to share my deep appreciation and love for those who nurtured me in the faith. The pain of old wounds had faded for me a very long time ago, but this reunion provided a time of healing. In the intervening years, my old friends have been drawn in and formed by their tribe, shaped and molded in accord with the values of Wesley’s great heritage. At the same time, my UCC tribe has been shaping me in the ways of Reformed and Congregational life. That is the role of our tribes—to form us. I felt out of place in that gathering because I was out of place, having been shaped for 20 years by a different tribe’s values and practices. I am grateful that I have not spent all my energy fighting that formation simply because I was in the wrong tribe.
I am equally grateful for the way my former church loved and cared for me, for the shaping gifts of their tribe to me and for the powerful witness and ministry they offer in the Christian community. I delight in seeming my friends come alive within the shaping influence of their tribe, even as I claim, with joy, a different path. Thanks be to God for my tribe, and for theirs.