For The Someday Book

Posts Tagged ‘ministry

Strength for the Journey: A Guide to Spiritual Practice by Renee Miller, New York: Morehouse Publishing/CREDO Institute, 2011, 134 pp.

strength-for-the-journey.jpgThis tiny little volume contains tiny little introductions to 20 different spiritual practices, along with a rubric for introducing and beginning each one. It is produced by the CREDO Institute, which runs the CREDO program of mid-career personal, spiritual and vocational development for clergy in the a variety of mainline denominations.

The book is intentionally lightweight and light reading. The 20 spiritual practices are grouped into five categories: Meditative Practice, Ministry Practice, Media Practice, Mind Practice and Movement Practice. Each section and each practice begins with a beautiful and simple color photograph, which invites you to slow down your reading for information and simply reflect on the invitation into spiritual practice. The author follows a formulaic approach to each one, offering a brief rationale for the gift and struggle of that particular practice; practical suggestions for how to begin to engage the practice and what to expect in the discipline; concluding with a short observation about what personality types will be draw to or resistant to a particular practice, and the stumbling blocks each might encounter.

I especially appreciated the inclusion of both ancient, traditional practices and contemporary, creative ones. Alongside praying with beads or praying the daily office, there is attention to technology, even movies as a possible spiritual practice. Movement practices do not just include walking and nature, but handwork. Ministry practices of hospitality and caring are joined by spiritual attention to money and gratitude.

Miller’s reflections made me want to try a few practices I had not sampled or engaged with any depth. She spoke with an honesty about the difficulty and reward (or lack thereof) of spiritual practice, emphasizing that it is not about obtaining a certain feeling or holiness, but about the way the practices take root in your life and shape you by the discipline you exercise in doing them to give attention to God. Her whole style had a sense of encouragement and accessibility I appreciated greatly.

I will be returning to this book throughout Lent, as I am preaching a sermon series called “A Lived Faith,” which is about inviting people into a life of spiritual practices, with a particular focus on those practices that we, as a congregation, should embody in an international, expatriate context. This is a book easily read in one sitting, but best consulted and savored slowly and spaciously.

 

Advertisements

Sustainable Youth Ministry by Mark DeVries, Downers Grove, IL: InterVarsity Press, 2008, 224 pp.

sustainable-youth-ministryBooks hang around on my to-be-read shelf for years, until just the moment they deliver right-on-time information. I went to a workshop with DeVries in 2011, got this book and tons of useful information that I still rely on. But only now, in preparation for hosting an international youth pastors’ conference and with an eye toward building our church’s youth ministry from the ground up, did I finally get around to reading his book. It was outstanding.

DeVries is a professional, long-time youth pastor, and also runs Youth Ministry Architects, a consulting firm for churches interested in building sustainable youth ministry programs. This book contains a systematic approach based on his experience–but it is not a magic fix.

DeVries begins by debunking the deeply cherished myths and prejudices held in churches about youth ministry. I confess that I have been guilty of many of them myself. He argues, effectively, that most churches’ strategy for youth ministry is to gamble–to try something (anything!!) and hope it works. If it is hot for awhile, great! If it doesn’t work or goes cold, toss it out and gamble again. Digging deeper, he warns against making program central, fearing or blaming politics, trying to hire away your problems, and believing your situation is special or unique.

After urging the reader to set down all their hopes for a quick fix, DeVries offers less exciting but (to me) feasible and necessary steps to actually building a lasting youth ministry program. He outlines with specificity the investment required in terms of dollar, staff and volunteer time, along with specific expectations for reasonable numbers of growth. Then he names the infrastructure documents necessary: a directory, an annual calendar, job descriptions, a master recruiting list, a curriculum template. (This was one of my favorite sections, because these are the exact documents I have been working to produce over the last year for my church. I didn’t start with DeVries list, but I had a sense that no growth or program development would be possible without them. Now I have confirmation on the importance of that work.)

Only with this administrative infrastructure can the task of developing vision, mission and values begin. Only then can you start the work of developing the kind of climate and culture you desire in your youth group. And only after that are you ready to pursue the right staff leadership to help bring this program plan to life, and he offers detailed information for search committees on how to go about doing this.

DeVries’ focus is on building broad volunteer leadership and support, so that a church does not rely on a superstar youth minister who, no matter how talented and skilled, cannot last without this kind of institutional framework of support. Along the way, the wisdom he offers does not just pertain to youth ministry, but to church leadership, growth and development at all levels and settings. As we consider how to rebuild our collapsed youth program from the ground up, I’ll be following this book as a blueprint and sharing it with church leaders as we cultivate the necessary capacity to build a sustainable youth ministry.

The Godbearing Life: The Art of Soul Tending for Youth Ministry by Kenda Creasy Dean and Ron Foster, Nashville: Upper Room Books, 1998, 220 pp.

Godbearing LifeKenda Creasy Dean’s Almost Christian was one of the best books I read about ministry in the last decade, which drew me to look back at her earlier work. Although she specifically writes about youth ministry, her insights about the way cultural forces and church practices compete to shape our souls rings true in ministry with people of all ages. This book did not disappoint. Even though it’s 20 years old, many of the illustrations obsolete, and a whole generation of youth now parents of adolescents themselves, the book holds up because it is about greater themes of how we as pastors and churches care for the soul.

Dean and Foster operate within the powerful metaphor of Godbearing, which is drawn from Mary, the Mother of Jesus, a teenager herself who was chosen to carry Jesus into the world. As Christian leaders, we are invited to say “yes” to God’s request to live within us and let our lives be shaped by God’s purposes. Then we form relationships and bear witness to God’s work in the lives of others, helping them to see where God is calling and to respond by saying “yes” themselves.

They write:

I began spending the bulk of my “relational ministry” helping youth, even unchurched ones, develop a vocabulary of faith. I learned that pastors have permission, and even an obligation, to ask questions others do not ask. So I quit beating around the bush and asked up front: “What’s going on between you and God? How goes your spiritual life?” (13)

This is exactly what I am discovering, especially in this particular season of my ministry. I spend a lot of time with people who may or may not be part of my congregation, may or may not be Christian, may or may not see me as pastor or just as a friend. But my role gives me both permission and obligation to have these conversations. For many people, no one else in their lives engages these questions, and people are yearning to be asked, even though it feels scary for both of us sometimes.

They also write about evangelism not as convincing people to believe in God, but to believe that God matters.

The signature quality of adolescence is no longer lawlessness but awelessness. Inundated with options and the stress that comes from having to choose between them, contemporary adolescents have lost their compass to the stars, have forgotten the way that points to transcendence. (15)

This is not just adolescents. Every day, thousands of people pass by in front of our church on the street, and most of them–whether or not they believe in God in any way–are convinced that what we do inside that building has no relevance or meaning to their lives. Dean and Foster offer incarnational and relational ministry as a response. We don’t just build relationships in order to talk about the Gospel. We live the Gospel in our lives (Godbearing) so that others will experience the incarnation of God.

This approach is grounded in faith practices:

Practices are the constitutive acts of a community that both identify us as, and form us into, people who belong to that community. Christian practices mark us as and make us into Jesus’ followers. (107)

Dean and Foster offer a helpful rubric of organizing the variety of Christian faith practices into six major categories (communion, worship, compassion, teaching and nurture, witness, and dehabituation), highlighting particular faith practices that one uses in youth ministry, but again applicable to all ages. They devote full chapters to each category, but lift out spiritual friendship, “hand-holding and finger-pointing” (presence and direction), service, speaking in familiar language, and sabbath as particularly important.

One of the key challenges for youth ministry and all ministry is avoiding burnout. The authors introduced a helpful biblical metaphor in the burning bush.

God is most evident in our ministries not when we are “on fire for Jesus” but when we burn without being consumed. … God is not calling us to identify with Moses. God is calling us to identify with the bush. (72)

Faith practices are those things that keep our fires burning, and engaging more deeply in growing our faith so we can nourish the faith of others is a model for sustainable Christian ministry for everyone. It’s not about growing programs, it’s about growing faith and relationships.

This is an insightful read that has already helped me shape some of the work I am doing to lead a conference for youth pastors and to engage my congregation in a Lenten series on faith practices. It has also given me new language to understand my own work in ministry. I recommend it not only for youth ministers, but for clergy and lay leaders looking to understand our work in the world in a deeper way, especially around inviting others into relationship with Christ.

 

Before you read this post, if you commented on the original post about having cancer and moving to London, I finally had the chance to reply. Click here and go to comments to read my responses to your lovely prayers and good wishes.

The other afternoon, the Associate Pastor of my new church came rushing into my office. “I have to show you something!” Stepping to the window, she pointed to a man in the park next door. Wearing a full tuxedo, top hat and tails, he sat atop a speaker, holding a tuba on his lap.

As he began to play along to the oompah music blaring from the speaker between his legs, fire began to shoot out the top of the tuba. With each puff of sound, there also arose a puff of fire, spewing from the top of the horn.

IMG_20160721_172950121 (2)

This is a fuzzy picture of Flaming Tuba Guy, without the fire. I promise I’ll replace it with a good picture, including flames, next time he’s in the square.

It was street performance at its finest, and a crowd soon formed. My colleague explained that he frequents this corner, and he has become, for her, a treasured part of the London landscape. After sharing her delight, she went back to her office to get back to work.

Not me. I’m like, “OMG, he’s got fire coming out of his tuba! It’s amazing! How does he do that? I’ve gotta stop everything and get outside and take a picture!” Because, really, what in my life and work at that minute could outdo a Flaming Tuba Guy?

I’m sure, as the weeks pass, he will fade into the background. The day will come when I also get annoyed that I can’t concentrate over the sound of the oompah music, or can’t pass the sidewalk because of the crowd. That first day, however, I had to stop everything and get a closer look, to pay attention and marvel at the spectacle of the Flaming Tuba Guy outside my office window.

As I contemplated Flaming Tuba Guy on my way home, I realized how much my breast cancer diagnosis is like Flaming Tuba Guy.

When it first happened six weeks ago, I felt like everything stopped. I couldn’t think about anything else, see anything else, do anything else except imagine myself as a cancer patient. Everything in the world shrunk down to a small hospital room, a blurry gray image on the screen, and pink ribbons everywhere. I stopped in my tracks, and so did all of you—my friends and family and community—to grapple with this unexpected thing confronting me.

As time has passed, along with more tests and doctor visits and procedures, breast cancer is slowly becoming just another part of the wider landscape. Some days, it’s there, and a big part of my life. Last Monday, I had a minor surgery (sentinel node biopsy), just 9 days after entering the country and three days after starting my new job. I spent a 14-hour day at the hospital, and the next day in bed recovering. Even then, I had lots of time to sit and wait, and I did some reading and planning for church.

Some days, it’s like the crowd in the street or the annoying earworm. By Wednesday after my surgery, I could spend most of the day doing what I love: ministry and motherhood. I had to juggle my schedule for a doctor’s appointment, deal with not wearing deodorant due to my incision, and get help lifting heavy objects for two weeks while I heal. Those things are annoyances, but nothing that stops my daily living.

Other days, it’s not a factor in my decision-making at all. By the weekend, I felt pretty good, and we took the chance of my good health and London’s rare good summer weather to explore the city. We spent the afternoon on Hampstead Heath, including climbing all the way to the top of Parliament Hill. On Sunday after church, we explored Oxford Street and Regent Streets, a major shopping area. Regent Street was closed to traffic, and there was music playing and thousands of people packing the streets because Magnum was handing out free ice cream. We explored the amazing Hamley’s Toy Store, which is the best I’ve ever seen. Other than the lack of deodorant, it was a cancer-free day.

While I know that the coming regimen of chemotherapy will make for more rough days ahead, I’m taking comfort in the claim that cancer is going to be like Flaming Tuba Guy. It’s gonna stop me, distract me, captivate me sometimes, because it’s breast cancer, for goodness sake. But not every day. Not all the time. It will be a part of my London landscape, but not all of it.

Thanks, Flaming Tuba Guy. Oompah on, my friend.

Practicing Resurrection: A Memoir of Work, Doubt, Discernment, and Moments of Grace by Nora Gallagher, Vintage Books, 2003, 216 pp.

Practicing ResurrectionI don’t remember where I first heard about Nora Gallagher, but I immediately resonated with what I heard and wanted to read more. I bought this book thinking it would be an inspiration for an Easter sermon on a similar theme, but I didn’t get around to starting it until nearly Pentecost. When I did, I discovered it was not only just the right book at the right time, it is a book on one of my favorite topics: vocation, discernment and call. I read everything I find on that topic, and I found this one without even knowing that was the subject.

Practicing Resurrection is a memoir about Nora Gallagher’s journey of discernment about her call to ministry. She is an active leader in an Episcopal church, and feels a tug to something more. The story begins with the death of her brother, walks through meetings of a discernment committee, processes her experiences as a student minister, and concludes with a clear call to ministry–though whether that involves ordination into the priesthood remains a mystery.

Gallagher’s prose is gorgeous, and it spoke straight to my soul. Her way of framing the stories of her journey in the language of Spirit and discernment alternatively gave voice and substance to my own thoughts and took me to new places. My copy of the book is full of highlights and passages to which I hope to returned (or have returned and quoted already).

Here is just a sampling of the many passages I want to go over again and again:

The life of faith was amorphous, ephemeral, a glimpse, a moment. Trusting it was like my early swimming lessons in learning how to float. (3)

“Often we are afraid to ask for what we want or desire,” said Carr Holland, “But the way of discernment is to lay out our desire and then come back to it with openness, seeking the wisdom of examination. Is this a need? Is there a deeper need? Is your reign foreshadowed here?” (4)

On discerning call, quoting her priest Mark: “It’s not usually something that is immediately known, as if you would have a vision or something and that would be the end of it. We are all becoming what we are called to be. … One thing: a priest must love herself.” (16)

The priest in liturgy should help point the community in the direction of God, and keep the liturgy alive rather than make it a museum piece. What gives it legitimacy is the trust relationship that is built with the community and what the community invests in it. Then, in some objective way, God, who is always present, becomes more and more transparent.” (20)

Part of this process, I assure you, will be the dismantling of that carefully constructed person. … The Holy Spirit, I began to see, was relentless, but she was not mean. … Discernment, I came to see, was about looking everywhere for traces of God. (96-97)

Gallagher has a gift for telling a good story, one that is unique and personal and specific, and then asking the question or naming the issue in such a way you realize that the story is in fact universal. I will be seeking out more of her writing, and I look forward to reading this one over again in the future.

 

Preaching from Memory to Hope by Thomas G. Long, Westminster John Knox, 2009, 152 pp.

Preaching from Memory to HopeThis book made me want to read more books about preaching. It’s something I do every week, and I read lots of books that give me ideas about what to say when I preach. This book, however, is more about what happens when we preach, not what we say in any given week.

Long begins with a critique of narrative preaching, the style of story-based preaching that has become dominant in the last 30 years. Narrative preaching arose in response to a culture that knew its way around Christian doctrine and dogma, but felt bored and stilted in its heart. Grasping on to the stories at the heart of the Gospel was a way to get to the heart of listeners and move them. Now, however, Long points out that our context has changed.

We no longer live in a sleeping Christendom waiting only to be aroused and delighted by evocative stories. The culture has shifted, and we need to take up with purpose Augustine’s two other terms: teaching and ethical speech. (18)

Quickly, Long goes on to point out that narrative is not irrelevant, but its purpose is targeted and specific:

Narrative is not a rhetorical device to titillate bored listeners What we are doing, first of all, is dress rehearsing in the pulpit a competence expected of every Christian, the capacity to make theological sense out of the events and experiences of our lives. (18)

He goes so far as to label overly simplistic, canned “preacher stories” as unethical in their response to the depth and complexity of faith in real life. (20)

In the second chapter, Long claims that preaching ought to model the complex conversation that happens between serious disciples and the world around them. Preaching becomes testimony, speaking to the places where God is alive and at work in the world around us. Too often, preachers today do not speak as though God really is alive and at work among them. Long tells the story of Martin Luther’s fear and trembling at the obligation to represent the gospel, and quotes Karl Barth:

What are you doing, you [human being], with the Word of God upon your lips? Upon what grounds do you assume the role of mediator between heaven and earthy? Who has authorized you to take your place there and to generate religious feeling? (35)

Preaching is not an explanation, it is an event. Something happens when we preach, and the Word is broken open and God is made present in the act of sharing it. “Preaching involves looking through the lenses of biblical texts to discover and then to announce present-tense manifestations of God in the experience of hearers.” (44)

The third chapter levels a striking, searing critique against a new form of Gnosticism arising today. Long identifies four traits of Gnosticism as 1) believing that knowledge saves; 2) antipathy toward incarnation and embodiment; 3) focus on inner divine spark; and 4) emphasis on present spiritual reality rather than God’s promised fulfillment. He sees this gnosticism holding a special appeal to intelligent people, and taking shape through both those who call themselves “spiritual but not religious” and among those who ascribe to conspiracy theories about Christian history, such as those found in the books of Bart Ehrmann and Elaine Pagels. The fourth chapter turns this critique of gnosticism against one of the most beloved of the populist, critical scholars: Marcus Borg. His contention that Borg’s ideas are full of gnostic thought is thorough and convincing.

Long points the way forward, calling for “preaching in the future-perfect tense,” preaching that is centered in eschatalogical hope. He writes:

Like the risen Christ himself, preaching is a word from God’s future embarrassingly and disturbingly thrust into the present, announcing the freedom in a time of captivity, the gift of peace to a world of conflict, and joy even as the lamenting continues. (124)

I think Long is on the right track. He gave clarity and voice to many of the things I strive for in my own preaching, and questions that have lingered, unexpressed, in the back of my mind. I encourage all my fellow preachers to hear his concerns, even if you do not accept them.

 

Jesus Feminist: An Invitation to Revisit the Bible’s View of Women, Exploring God’s Radical Notion that Women are People, Too by Sarah Bessey, Howard Books, 2013, 235 pp.

Jesus FeministThis book was chosen for a UCC clergy book group in which I participate, and I was very disappointed in this book as a choice for that group. We have been a church ordaining women and embracing feminism for 150 years, and this book seemed far too basic for our conversation. Bessey’s argument is about why women should be included in church leadership–a debate we are no longer having.

I am trying to separate my frustration with the choice of this book for that group and my feelings about the book itself, which are not nearly as negative. There are still far too many places in the church where women are not understood to be equally created in the image of God and qualified for spiritual leadership. There are countless women who are silenced, by their churches, by this theology, and by themselves. Bessey’s book speaks faithfully and well to those audiences, especially to those who find themselves with a hopeful suspicion that Jesus actually welcomes women to live up to their full spiritual leadership.

Bessey is a poetic writer, and her book is all heart. Her heart is beautiful, beckoning, pleading with the heart of her readers to be moved to open themselves to God’s plans for women in a more expansive way. This is lovely. She says things like, “Patriarchy is not God’s dream for humanity.” (14) She offers spiritual insights like these:

Let’s be done lobbying for a seat at the Table. I want to be outside with the misfits, with the rebels, the dreamers, second-chance givers, the radical grace lavishers, the ones with arms wide open, the courageously vulnerable, and among even–or maybe especially–the ones rejected by the Table as not worthy enough or right enough. (4)

That’s the thing when we say yes to God–it’s not about that one yes. Our one yes keeps resounding and spreading, like ripples in a pond after a pebble is thrown into it, until the yes of God and the yes of our hearts and the yes of Jesus’ love and the yes of us all sweep over the world. (149)

On losing her faith:

I hold almost all of it loosely in my hand now, all of it but this: the nature, identity, soul, action, and character of God is love–lovelovelovelovelovelovelove. Everything was resurrected on that truth. (50)

However, as a reader I needed more “head” to go with the heart, more substance and scholarship to make her case. Bessey’s understanding of the issues showed little or no research or understanding of biblical scholarship, and especially feminist biblical criticism. I have spent much of my adult life immersed in Christian feminist scholarship, and her book’s ignorance of these conversations was frustrating in every way. She presented ideas and concepts about Jesus, Paul and their attitudes toward women that have been explored in depth for more than 30 years–yet she talks as though she just found them herself in the scripture. While she may indeed have come up with them on her own, her versions lack the depth and perspective of so many ongoing conversations. I wish she had done just a little more homework, to discover that such a world even existed–she writes as though these are new ideas, and they are not. They are shallow, oversimplified (and sometimes even discredited) ideas about the interpretation of scripture about women. She never even questions or critiques the use of exclusively male language about God.

That is a harsh critique, but it is not the end of my assessment of the book. Bessey’s book still matters, it still has a place, it still fulfills a need, and I would still recommend it to certain readers in certain circumstances. Those just emerging from the closed world of conservative fundamentalism or evangelical Christianity will find a soul sister in Sarah Bessey. Women and men just beginning to question the hardened gender categories of biblical womanhood and pastoral leadership will find a handy introduction and invitation to open their hearts and minds a little wider.

I can imagine people to whom I would recommend this book, and to them it would be life-altering. However, that audience is small and targeted, and does not include the many of us who have already decided that women are to be fully integrated into the life and leadership of the church and have moved on to living it, doing it, and watching the consequences and changes women bring.

 


Advertisements

About Me

I am a full-time pastor in the United Church of Christ, mother of a young child (B.), married to an aspiring academic and curmudgeon (J.). I live by faith, intuition and intellect. I follow politics, football and the Boston Red Sox. I like to talk about progressive issues, theological concerns, church life, the impact of technology and media, pop culture and books.

Helpful Hint

If you only want to read regular posts, click the menu for Just Reflections. If you only want to read book reviews, click the menu for Just Book Reviews.

RevGalBlogPals

NetGalley

Member & Certified Reviewer

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 1,647 other followers

%d bloggers like this: