transforming congregations for the future (once and future church series)

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InthisthirdvolumeoftheOnceandfutureChurchSeriesandsequeltohisbookTheOnceandfutureChurch,LorenMeadpicksupwhereheleftoff.IfGodiscallingthechurchtoreshapeitself,wheredowebegin?Onwhatbasisshouldwebuild?Thedecliningnumbersofdenominationalmembershipandrecentnationalsurveysonchurchattendancesuggestthatthechurchisnolongerasourceofhopeorcompellingresourcetohelppeopledealwiththeturmoiloftoday'schangingworld.Andyet,thegoodnewsofthechurchissuchthatitshouldbewhatpeopleareclamoringfor.Whatisitaboutourinstitutionsandourselvesthatmaybecausingustobeineffectiveinthewayweliveoutourcallingasthechurchandasself-professedbelievers?Lorenfocusesonwhatheseesastheessentialtaskandage-oldcallofthechurchlivingandbreathingthegoodnewspromiseofspiritualtransformationforalltosee.Heexploreshowweasthechurchmayneedtochangeasinstitutionsandasindividualswithintheinstitutions.EveryonewhohasreadtheOnceandfutureChurchwillwanttoexplorethisnextstepasLorenchallengesyoutoexaminethetransformationsinherentingod'scalltoustorenewHischurch.

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TransformingCongregationsfortheFuture

LorenB.Mead

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ThePublicationsProgramofTheAlbanInstituteisassistedbyagrantfromTrinityChurch,NewYorkCity.

Copyright©1994byTheAlbanInstitute.Allrightsreserved.Reprinted1995and1997.

Thismaterialmaynotbephotocopiedorreproducedinanywaywithoutwrittenpermission.

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Ingratitudetofourofmyteachers

MissCarrieCain,PinopolisTerryHolmes,NashotaandSewaneeAndyPenick,ChapelHillVernaDozier,Washington

EachpushedmefurtherthanIwantedtogo.

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Itmattersalot.Asimplestatementwithdeeproots.Religiouscongregationsdomatter.Theymatterpersonallytomillionsofpeoplewhofindasourceofmeaninginacongregation.Theymattertothosewhoweekbyweekmaketheirwaytotheirreligiousobservancesandcontributemoremoneytochurchesthantoanyothersetofinstitutionsinthecountry.Theymattertothosewhotakethevalueslearnedinthosecongregationsintotheirbusinessrelationshipsandcontinuetomakepossibleaneconomicsystemthatisdependentuponpromisesandthekeepingofone'sword.Theymattertothosewhoworkhardtobuildcaringrelationshipsintraditionalfamiliesandinnewformsofcommunity.Theymattertothosewhobuildtownsorcountiesornationsthatdowhatisrightformostpeoplewithoutbeingcoercivetothosewithoutpower.Theymattertothosewhocareaboutthedevelopmentofthenextgenerationoftheyoungthoseinfamiliesandthosewhohavenofamilies.

Peopleraisedinreligiouscongregationsmakethisasocietythatcaresaboutjustice,althoughitoftenfallsshort.PeopleraisedinreligiouscongregationsmakethisasocietythatrecognizesaresponsibilityinBosniaandSomalia,althoughwemaybeconfusedaboutpreciselywhatweoughttodothere.Peopleraisedinreligiouscongregationshelpushaveahealthyskepticismabouthumanperfection,remindingusofhowourownsocietyhaspermittedpracticesleadingtoneargenocideofNativeAmericans,condoningAfrican-Americanslaveryformorethantwocenturies,exilingJapanese-Americancitizenstoconcentrationcamps,andallowingradioactiveexperimentationonothercitizens.Religiouscongregationsconditionustoaskquestionsofrightandwrongaboutpublicpolicy.Throughourhistorythefirstquestionsaboutinjusticeoftenhavebeenraisedincongregations.AfterattemptstojustifyinjusticeasGod'swill,thosecongregationsledustodebateandfinallyrejectthepractices.

Congregationshavepowerandthatpowercanhaveenormously

creativeinfluenceinleadingustowardanever-morehumanesociety.CriticsandobserversofAmericansocietysincedeToquevillehavenotedthisroleofcongregations.Wedowelltoremember,however,thattheydohavedemonicpotential.Congregationscancareandteachustocare,buttheycanalsobeplaceswhereprejudicesarenourishedandgrudgespassedalongtofuturegenerations.

Yes,congregationshavepower,enormouspower.Theymatter.I

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donotplantoarguethispointfurther,butyoudeservetoknowthatIstartwiththisassumption.

Againstthisbackground,thefactthatourchurchesandthecongregationsthatmakethemupareintroubleisaconcernnotjusttothereligiouscommunity.Itisamatterofconcernforthehealthofthesocietyitself.

InthisbookIcontendthatthestormbuffetingthechurchesisveryseriousindeed.Muchmoreseriousthanwehaveadmittedtoourselves,andmuchmoreseriousthanourleadershaveyetcomprehended.Theproblemsarenotminor,callingforadjustmentsorcorrections.Theyareproblemsthatgototherootsofourinstitutionsthemselves.WhatIamdescribinghereisnotsomethingwewillfix.Itisastateofexistenceinwhichwemustlearntoliveevenasweseeknewdirectionsforfaithfulresponse.

InmyearlierbookTheOnceandFutureChurch,

1Iexploredsomereasonsforourbeingwhereweare.InmysubsequentbookMoreThanNumbers,2Igaveperspectivesaboutandtoolsforcongregationsinthistimebetweentwoages.InthisbookIwanttotakeuptheargumentofTheOnceandFutureChurchandpushfurtherahead,delvingdeeperintothenatureofthestormweareinandmakingsuggestionsforthefuture.EverythingIsayhasbeeninfluencedbythehundredsofpeoplewhohaveworkedwithmeinconferencesandcorrespondedwithme.Manyhaveaskedquestionsorgivenmefeedback,makingpointsIhadneverthoughtabout.Icanthereforeclaimlittleinthesepagesasbeingoriginalwithme.

Inchapter1IbeginwithadiscussionoftheseriousstormIseebuffetingthechurches.Thestormissoserious,Ibelieve,thatitmarkstheendof"businessasusual"forthechurchesandmarksaneedfor

ustobeginagainbuildingchurchfromthegroundup.

Theheartofmyargumentwillbeinchapters2and3,inwhichIbegintorestateforourtimethebasicfunctionsofcongregationswhatthereligiousenterpriseincongregationsisreallyabout.IwillgivethebestcluesIhaveabouttheprocessthatisattheheartofcongregationallifeaprocessIcalltransformation.IamawarethatIamcallingforaradicallydifferentunderstandingofmission,ofevangelism,andofhowindividualcongregationalmembersarecalledtoliveitout.

Thatisfollowedbyachapterabouttheimplicationsforregionaljudicatoriesandachapterthatidentifiesroadblocksinandguidepostson

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theroadahead.Ihavetriedtoincludepracticalsuggestionsthroughout.ThefirstappendixisaneducationaldesignIusetohelppeopleworkonsomeoftheseideas.ThesecondappendixgivestherawdataforthegraphsIuse.

Ifmyfinalchapterfeelssermonic,forgiveme.Ideeplybelievethatthestormweareinpresentsthegreatestopportunitythechurchesandreligiousleadershaveeverhad.Barnone.Ialsobelieveitisadeeperchallengeandthreatthanreligiousleadershavefacedinmanycenturies.Weareinserioustroublethatwewillnotgetoutofsoonoreasily.Whenwegetclearofthisstorm,ourreligiousinstitutionsmaybearlittleresemblancetothosewithwhichwegrewup.

IhavetwoothercommentsaboutwhatIamdoingandwhy.InmybooksIhaveneverusedmuchofthelanguageusuallyfoundintheologicalworks.SomereadershavecomplainedthatIamnotadequately"theological"inmyapproach.Thatparticularcriticismconfoundsme.Thesubstanceofmyconcernandmymethodarebothfirmlybasedinadeeptheologicalframework,butIapproachthingsinductively,doingtheology,asTerryHolmesandIusedtodescribeit,"fromthegroundup."Inanothercontext,IdescribedthewayIworkandthinkas"operationaltheology."

3Idonotplantochangethatapproachnow,butIapologizeifmylanguageaboutcongregationsdoesnotfulfillyourexpectations.InthisbookIaminvitingyoutodoecclesiology"fromthegroundup."

Finally,Iwanttoinviteyouintothisbookasintoaconversation.YouknowthingsIdonotknow,andIbegyoutobringyourknowledgetothetable.Letyourideasworkwithmine,testthem,arguewiththem.IknowIhavealimitedpointofviewandthatyouhavemuchtoadd.Myinsightscomeoutofmylifeexperienceandbearthevaluesand

limitsoftheirorigin.AlthoughIwroteTheOnceandFutureChurchoutofmyownexperience(primarilymainlineProtestant),Iwasdelightedthatsomanyfromverydifferentbackgroundsfoundithelpful.ThosewhohavefounditmosthelpfuldidwhatIhopedtheywoulddo:Theytranslateditintotheirownsituations;theyusedittoignitequestionstheyhadabouttheirowncongregations.IhavehadrabbistellmehowhelpfulmyuseofthetermChristendomwastotheminunderstandingtherelationshipoftheircongregationstotheirworld.Pastorsofindependentcongregationshavetoldmeaboutthe"connectionalism"theydiscoveredamongcongregationsthatweretechnically"nonconnectional."

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Sojoinmeinaconversation.IhopethatwhatIhavetosayoutofmylife,experience,andcommitmentswillhelpyouilluminatepointsofyourlife,experience,andcommitments.Myexperiencewillnottellyouwhattodo,butyoucanholdyourexperienceuptomine,testmyideastoseehowtheytranslateoriftheytranslate.Ifyoudothatwork,Ithinkourconversationwillhelpyoudiscoverthingsthatshouldbeonyouragenda.

Ispeakoutofmyownfaith,too.IoftenusewordsofthatfaithbecausetheyarehowIknowtoexpresswhatIperceivetobetrue.Ihavetriednottouselanguagethatwilloffendthoseofotherfaithpositions,butIhavenottriedtohomogenizemylanguagetodoso.Ifmywordsdocauseoffensetoyourwayofunderstandingorspeakingyourtruth,IasktwothingsofyouthatyouacceptmyapologyforanyinsensitivityandthatyougobacktowhatoffendedyouandtrytoreachthroughthewordstowhatIamtryingtosay.

IdeeplybelieveGodcallsusseverallytomoveintothefuture.Ibelieveweneedoneanotherifwearetohearourowncallclearly.WehearbestindialoguewithoneanotheraswellaswithGod.IwillsaywhatImeanasclearlyasIcan,butIknowthatmyvisionisdistorted,nomatterhowhardItry.IhopeyouwilldiscoverthingsIdonotknowasyouinteractwithwhatIhavetosay.Ihopeyouwilldiscoverthingsyoudidnotknow.Forbothofusthisdialogueislikelytoholdsurprises.Thisisintrinsic,Ibelieve,intheprocessofrevelation.

Thisisnotanoptimisticbook.Iseemuchthatisdifficultaheadofus.Ido,however,speakfromadeepandabidinghope.ThefaithIlearnedinacongregationinSouthCarolinainthe1930sisdesperatelyneededinthe2030s.Thatfaithhasbeenbuiltupandtransformedbylifeexperiences,byrelationships,andbylearning,butinmanywaysitsbasicsareunchanged.ButthefaithIreceivedinthethirtieswasclothesinaworldviewofanow-pastage,andits

institutional''deliverysystem''reflectedthatage'sunderstandingofhowtodothings.TheinstitutionalformsinwhichIlearnedfaithandthestructuresforcarryingitonhavebeenhardtochange.Manyofthemcontinueastoday'sstructures,althoughtheystoppedworkinginsomeplacesyearsago.Manyofushaveworkedhardtoreinventthoseformswithmixedsuccess.

Godcallsustoadauntingtask:totakethosestructuresandthoseresourcesoffaithandre-presenttheminformsthatwillcarrythemintothenextcentury.IamastonishedthatGodwouldinviteusintosucha

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taskofco-creation.Godobviouslyseespotentialinusthatwehaveahardtimeaccepting.AndIbelievethatpotentialcanbeapproachedonlyasweinourdifferencesenterintodialoguewitheachother.Thisbookismyattempttoworkatthattask.

LORENB.MEADWASHINGTONASHWEDNESDAY,1994.

Chapter1TheStormWeArein:It'sWorseThanWeThought

TheStormaboutNumbers:MembershipLosses

Thoseinwhathavebeencalledmainlinechurchesarefeelingparticularlydefensiveandsensitiveaboutmembershiplosses.Fast-growingcongregationsanddenominationslookonthetraditionalbellwethersMethodist,Lutheran,Episcopal,Presbyterian,Congregationalandsay,"Main?Morelikesidelinethesedays."Mainlinerswince.Sometimeswetrytokidourselvesaboutthenumbersbytalkingabouthowwethinkthey've"bottomedout."

Reasonsforthedeclinesareasnumerousasthecommentators.Ihaveheardreasonsrangingfrom"itsbecauseofallthesocialministriesthemainlinegotinvolvedininthesixties"to"it'sbecausethemainlineisnotasaggressiveinitssocialministriesasitwasinthesixties."Thepolarizationbetweensocialliberalsandconservativesplaysitselfoutinthisdebatewithconservativesseeingtheproblemastoomuchliberalismandtheliberalsseeingtheproblemastoomuchconservatism.Eachsideaccusestheotherofdivisiveness.

"Toomuchconcernforpoliticalcorrectness,"scoffstheconservative."That'swhyeverybodyisleaving!"

"Fascistpietism,"accusestheliberal,"turnsoffthepeoplewhowanttomakeadifferenceatthispointofhistoricchange."

Respectedresearchersstatethatthechurch-membershiplossesillustrateauniversallawofAmericanreligion:Sect-likereligionssells;church-likereligiondies.Theircriticsreply,looselytranslated,

"Horse-hockey."(Iamsureyoucanrecognizethehighintellectuallevelofanddeepphilosophicalbasisforthisdebate.)

Itishardtogetcleardatathatisnotfilteredthroughsomeone'sideologicalpresuppositions.Itisalsoclearthat"churchnumbers"isafluidcrapgame.Manypeopleconsiderthemselves"members"butarenotlistedinthechurchstatistics.ManypeoplefeelfreetotellacensusreportorsurveyrecorderthattheyarePresbyteriansorCatholics,buttheyhaveneverhappenedtomentionittothelocalPresbyterianorCatholicchurch!KirkHadaway,researchofficerfortheUnitedChurchofChrist,hasafelicitousnameforthegroup:"mentalmembers"!

1MorerecentresearchbyHadawayandhiscolleaguePennyMarlerofSamfordUniversityindicatedthatperhapsonlyhalfofthepeoplewhotellpollsterstheygotochurchactuallyshowuponSunday.Soweareinalandofmuchdata,someofitconflicting,muchofitcloselytouchedbystrongbiasesininterpretation.Further,wordssuchasmemberandattenderhaveambiguousmeanings.Inourworkwehavelocatedpeoplewhoneverdarkenthechurchdoors,buttheyhavestrongemotionaltiestoacongregationordenominationforwhichtheycareagreatdeal.Stillotherssomehowcreptontothechurchrollsandsimplydonotcareafigaboutthechurch.Anumberofthesepeople,forreasonsofchurchadministration,havebeentakenofftherolls.Somewhoareonprobablyoughttobetakenoff,andsomewhoareoffprobablystilloughttobeon.Some,whohavebeenoffforyearsandyears,discoverinalifecrisistheneedtoreconnect.

Thereisambiguityinwhatweknow.Notallmainlinecongregationsarelosingmembers,andnotallpartsofthecountryarelosingtothesamedegree.Mainlinedenominationscanboastsomerapidlygrowingcongregationsthematchforalmostanyspecificlocalgrowthclaimedbyanyotherdenomination.Insomejudicatoriesgrowthoccursroutinelyalmostacrosstheboard.Statisticsgetskewedwhenone

judicatorywithtwolargecongregationsandmanysmallonesreportssignificantgrowthwhichwaslimitedtothosetwocongregationswhilesixtyotherseachexperiencedlosses.Thetruthoneexperienceslocallyismorecomplicatedthanthestatistics.

Thefactremains.Membershiplossistheoverallpictureinthemainlinedenominations.Thereisnoquestion.Denominationalexecutivesandleadersannouncemembershipinitiatives,"decadesofevangelism,"programswithaggressivegrowthtargets.Inspiteofthat,thecurvescontinuedownward.

TheoverallstatisticsasreportedannuallyintheYearbookofAmeri-

canandCanadianChurchesshowremarkablyconsistentcurvesinseveraldenominationsoverthepastfewdecades.2ForsimplicityIwillillustratewithcurvesfortheEpiscopal,Lutheran,Presbyterian,UnitedMethodist,andUnitedChurchofChristdenominations.3

EpiscopalianMembership1950-1990

0003-02.GIF

ELCAMembership1950-1990

PresbyterianMembership1950-1990

UMCMembership1950-1990

UCCMembership1950-1990

Notethatthecurvesarerelativelycongruentinshapeanddirection.Theygoupanddownatsimilarpointsalongthescaleofyears.

Thatisnottosaythatthedenominationshavesimilarnumbersofmembers.TheMethodistcurvebeginsatwelloverninemillionmemberswhiletheUnitedChurchofChristbeginsatabitundertwomillion.MethodistcantakewrycomfortinthefactthattheyarefailingfromahigherbeginningpointthanthePresbyteriansandEpiscopalians.Theyhaveabiggercushionunderneaththem.

AsIhaveshownthesefivegraphstopeopleofmanydenominationsaroundthecountry,Ihavesensedtheirsurprise.Yousee,beforeseeingallthesedifferentcurves,eachgroupwasawareonlyofitsowndownwardcurve.Eachhadgenerallythoughtthatitalonehadaproblem:thatitalonehaddonesomethingwrong.Cause-and-effectthinkinghadledeachtofindsomeoneorsomethingtoblametoexplaintheproblemtheythoughtnobodyelsehad.EpiscopaliansblamedasocialministryprogramcalledGeneralConventionSpecialProgram(GCSP)ofthelatesixties.Orthenewprayerbook.Orthenewhymnbook.Ortheordinationofwomen.PresbyteriansarestillblamingthecontroversyaboutAngelaDavis.OrthemovetoLouisville.SomeMethodistsarestillblamingBishopOxnamorthe

racismprogramoftheWorldCouncilofChurchesinthesixties.IimagineUCCmembersprobablystillblameGovernor

WinthropforhispoliciesintheMassachusettsBayColony!Lutheransaresureit'sbecausetheyreunitedandmovedtoHigginsRoad.

Closertohome,peopleblamedtheirownpastor,bishop,orexecutive,ifnotsomeparticularpracticetheydisliked."It'sthenewhymns!""It'sthatmotiontheypassedatthegeneralassembly!""OurministerusesthenewversionoftheBible.That'stherootofit."

4Stillothersblamedtheusualcatchallpermissiveness.

Thefivecurvestogethersuggestthatweareinvolvedinsomethinglargerthanwehadthought.Ananalysisoftheproblemcarriedoutinternallywithinasingledenominationissimplynotadequate.Solutionsdesignedasonedenomination'sresponsetoitsproblemwilloverlookwhatmaybethekeyfactorsbecausethemostimportantfactorinthedeclinesmaybeoutsideanyofthedenominations.Itmayevenbethateffortsdesignedtodealwithonedenomination'sproblemanyprogramdesignedforonedenominationwillsimplybewastedeffort.Somethingisgoingonthatisbiggerthananyofthedenominations.Itisthis"somethingelse"thatmakesmetalkaboutthestormweareallin.

AninterestingbookfromanearlierperiodUnderstandingChurchGrowthandDeclinedifferentiatedbetweenfoursetsofvariablesthataffectgrowthcurves.5Itclaimedthatmakingsenseofthecurvesthemselvesrequiresustoanalyzeeachoffourquitedifferentfactors:(1)nationalcontextualtrendsfactorsrelatedtothechangesinthesocialandintellectualcharacterofthelargercommunity,thenation;(2)localcontextualtrendsthingsgoingoninthelocalcommunityandshapingthelivesoflocalresidents;(3)nationalinstitutionaltrendsnationalchangesspecifictoeachofthedenominationalfamiliesandoftendifferentfromthoseofotherdenominations;(4)local

institutionaltrendsthatinvolvewhatishappeningspecifictothecongregationoneislookingat.

Theseresearcherssuggestthatgrowthordeclinecurvesneedtotakeaccountofallfourvariables.Theyargueagainsttoosimpleortooquickajudgmentaboutwhere"thetrouble"maybe.

Churchleadershavehadallthisinformationbeforethemforatleastadecadenow.IntheninetiesarticlesinTime,Newsweek,andmanylocalnewspapershavemadeAmericanlaypeopleawareoftheproblem.Thisawakeningoftheordinarycongregationalmemberhasmovedthemembershipissueontothefrontburnersofconversationandactionandputtheprofessionaldenominationalleadersonthedefensive.

IamremindedofthesimilarkindofpublicoutcryearlyinthesixtiesfollowingpublicationofJohnRobinson'spopularpaperbackHonesttoGodandthesubsequentinterviewintheSundayTimesofLondon.IdeasthathadbeenbandiedaboutforagenerationortwointheologicalseminariesofEnglandweresuddenlydumpedintothepublicarena.Thelaitywasshockedandupset.

Lossesofmembershiphavemovedoutoftheprivatepreserveoftheresearchersandthechurch'sprogramprofessionalsandsuddenlybecomepublicproperty.Andthepublicchurchmembersisconcerned.Clergyanddenominationalleaders,particularlyamongthemainlinedenominations,areonthedefensive.

Whatcanbesaidaboutthesecurvesofincreasinganddecliningmembership?

RightaftertheSecondWorldWarthemainlinedenominationsexperiencedaremarkablegrowthofmembership,almostacrosstheboard,andthatincreasepeakedbytheearlysixties.Sinceabout1965therehasbeenastrongandcontinuousdeclineinmembershipinmainlinedenominations;somehavelostfrom20to40percentoftheirmembers.

Thatisnotthewholestory.Statisticscanmislead,andthesecurvesdo.Theypresentapicturesignificantlymoreoptimisticthanfactswarrant.Theymeasurethesheernumberofmembersontherollsofthesedenominations,nottherelationshipofthenumberofmemberstothenumberofpotentialmembers.ThreeresearchersraisethisquestionintheirinterestingbookVanishingBoundaries:TheReligionofMainlineBabyBoomers.

6Itismisleadingtolookatthesheernumberofmemberswithoutcomparingthemtogeneralpopulationstatistics.Itisasifanautomobilecompanyweretotellitsstockholdershowmanyofitscars

werecurrentlyontheroadwithouttellinghowmanyweresoldinrelationshiptothenumberofpotentialbuyersoutthereinthemarket.

InVanishingBoundariesHoge,Johnson,andLuidensraisetheadditionalquestionsofwhatishappeninginthesocialenvironmentinwhichthechurchesexist.7Thatinformationisevenmoreunsettlingforpeopleinmainlinechurchesthantherawmembershipcharts.

Again,thegraphsIincludedearlierinthechapterpointtorapidgrowthofthemainlinechurchesaftertheSecondWorldWar,followedbyaperiodofrapidlosses.Noonelikestoseereducednumbersandstrength.Thatwouldbetrueevenifthepopulationremainedstable.Ifthemembershiplossesoccurredataperiodofrapidgeneralpopulation

growth,thelosseswouldbemuchmoreserious.Andthatiswhathappened.

ButasfarasIknow,nooneuntilHoge,Johnson,andLuidensevertalkedaboutit.OncetheVanishingBoundariesmanuscriptbecameavailable,otherresearchershavemadethesamepoint.

8

Intheyearschartedabove,thenumberofpotentialmembersofchurchesdidnotremainstable.Actuallyitincreasedsignificantly.Theactualpopulationofthecountrygrewbyconsiderablymorethanathirdinthoseyears.Hadthedenominationalmembershipcurvesincreasedbyathirdtheywouldhavebeenholdingtheirown.Thedownwardcurvespeaksforitself.Buttheiractuallosseswhencomparedtothepotentialinthepopulationareatleast30percentworsethanthegraphs.Thegraphswehave,disturbingastheyare,aremisleadingandsignificantlymoreoptimisticthanthefactswarrant.

Letmeputitbaldly.Whatappearedtobeacleardeclineinnumbersbeginstolookmorelikeanosedive.ThereisthecurvethatdescribesthepopulationoftheUnitedStatesbetween1950and1990:

PopulationoftheUnitedStates1950-1990

Foraperiodroughly1945-1965theEpiscopaliansandPresbyteriansexperiencedasignificantperiodofunusualgrowth,growthwithoutprecedentforthem.AlthoughallthedenominationsIciteexperiencedsolidgrowthintheyearsfollowingWorldWarIIandthebabyboom,thegrowthoftheEpiscopalandPresbyterianchurchesoutstrippedthepopulationgrowthforafewyears.Forawhilethosedenominationsexperiencedcomparativelymoremembersandconsequentlymoremoneythanpreviously.(LaterIwillcommentonmanyconsequencesofthisperiodofunusualgrowth.)

9

EpiscopalianMembershipasaPercentageofthePopulation1950-1990(PleasenotethatthefiguresonwhichthesegraphsarebasedcanbelocatedinAppendixB,page128.)

ELCAMembershipasaPercentageofthePopulation1950-1990

PresbyterianMembershipasaPercentageofthePopulation1950-1990

UMCMembershipasaPercentageofthePopulation1950-1990

UCCMembershipasaPercentageofthePopulation1950-1990

Thepostwarincreaseofthegeneralpopulationhadtwomainingredientsthebabyboomandimmigration.Andneitherofthesegivesmuchcomforttomainlinechurches.Researchindicatesthatpostwarmembersofmainlinechurcheshadfewerchildrenthanmembersinpreviousgenerations,andthecongregationsarenotadequatelyholdingeventhosediminishednumbersofyoungmembers.

10Itisalsotruethatthemainlinedenominationshavenotgenerallybeenintheforefrontofeffectiveevangelizationofimmigrantpopulations.

Whenallissaidanddoneaboutthenumbersgame,themainlinedenominationsfacesignificantbadnews.Ibelievethenewsasreflectedinmarketshareisconsiderablyworsethanwehaveletourselvesbelieve.Asonelooksatnumbersofmembers,itisclearthatthechurchesareinthemiddleofastormofconsiderableproportions.

That'snotallthebadnews.

TheMoneyGame

Intheareaoffinancingreligiousinstitutions,thepictureismixedbutoverallnomoreencouragingthanthemembershiptrends.Oneverypositivepieceofnewsisthatmainlinechurchmembershaverisentonewlevelsofgenerosity.Althoughtherehasbeenasignificantdeclineinmembership,theloyalmembersleftaremoreandmoregeneroustotheirreligiousinstitutions.Per-membergivinghasrisenmorerapidlythaninflation.Intheshortterm,moredollarsarebeinggivenbyfewermembers.Asanexample,theEpiscopalChurch,whichmovedtosupporttithingatallpolicylevels,hashadastrongresponsetoaconcertednationaleffort.

Butinthelongterm,resourcesarelikelytodeclinesharplyifpresent

membershiptrendscontinue.

Iwilloutlinesomesignificantproblems.

Thememberswhogiveareolderaswellasfewerthaninpreviousgenerations.Thegiversarenotbeingreplaced.Thefullimpactofthiswillnotbeknownforadecadeortwo,butitisanominousbitofnews.Theyoungergenerationofmembers,perhapscaughtinthetensionoflowerfamilyincomesandhighercosts,doesnotyetseemtohaveboughtintothelevelofgenerositythatmarksitselders.Certainlythatpressureisacutewheresingle-parentfamiliesareinvolved.Changesinsociety

thathaverequiredmanyfamiliestodependontwopaycheckshaverestrictedtheavailabilityoffundingforchurchprograms.

Ofcoursecongregational-institutionalexpensesarerisingatleastasfastasincome.Inmanylocationscostsarerisingfasterthanincome.Theresult?Asqueezeincongregationalbudgetsforatleastthepasttwodecades,acrunchinthebudgetsofthosedependentoncongregationalofferings(includingregionaljudicatorybudgets),andchroniccrisisandperiodicemergenciesinnationalbudgets.

Theprognosisforthosewhodependoncongregationalfinancialsupportiscloudy,tosaytheleastschools,colleges,seminaries,benevolentagencies.Onecanunderstandtheaggressivewaythoseinstitutionsareemphasizingplannedgivingandendowment.

Thecloseranagency'sorinstitution'stiestothelocalchurch,themorelikelyitistofindsupport.Denominationalleaderstendtoseethisasreflectiveofnarrowparochialism;Idonotagree.Theproblemsimplyisthatcostsarerisingmorerapidlythanincome.Iseenoevidencethatitwillgetbetter.

Denominationafterdenominationhasengagedinsystematicbudgetcuttingeveryyearfortwentyyears.

11Wedonotseemtonoticeituntilthereisacataclysmicshortfall,ashasoccurredwithLutheran,Presbyterian,andEpiscopalchurchesintheearlyninetieswithmajorstafflayoffs.Lookingatthestatisticsandthetrends,Iwonder,Whowillbenextyear'svictim?Remainingdenominationalstaffseemtobesaying,withcrossedfingers,''Thankheavenitwasthemandnotus.Besides,wefixedtheproblemwhenwebottomedoutlasttime.''

Mystatisticsdonotdealwiththeemotionaltolltakenonconscientiousstaffpeopleinjudicatoryanddenominationaloffices

whofaceannualcutsintheresourcestheyneedtodothejobstheyfeelcalledtodoandwanttodowell.MostofthetalentedstaffpeopleIknowinnationalofficeshavefacedyearafteryearofdecreasingbudgets,withdollarincreaseslessthaninflationandwithsalaryincreasesonholdalmosteveryyear.Manyofourtalentedpeoplesitinofficeswithoutthefundstomountprogramsorevencallmeetings.Thishassomethingtodo,also,withtheadversarialclimatethatdevelopsbetweencongregationsandtheirregionalandnationalbodies.

Aviciouscircleexists.Denominationalstaffpeopledesignprogramstorespondtowhattheyhearcongregationsneeding.Theyannouncethenewprogramsbasedonwhattheyhopebudgetswillfund.

Thenincomeshortfallsmakenonewmoneyavailabletoproducetheprogramsalreadyannouncedandexpectedbycongregations.Nobodytakesresponsibilityfortheshortfall.Denominationalstaffsometimesmutterabout"havingtomakebrickswithoutstraw."Wehavebeenaskingthemtodoexactlythatformorethantwentyyears,andwehavebeencomplainingaboutthequalityofthebricksatleastaslong.Everybodyseemstrapped,victimized.Thefactisthatthereisnomoneyandwedonotknowhowtocutback.

TheinterrelationshipofcostsandbudgetswasdramaticallypresentedtomerecentlybyaPresbyterianfriend."Ourexperiencein1991wasthatnationalmissiongivingdeclinedexactlyinproportiontotheincreaseinmedicalinsurancepaymentsfortheclergy."Aslocalcostsincrease,moneyiskept"athome,"notsent"abroad."WhenHartfordSeminaryandTheAlbanInstitutecollaboratedonastudycomparing1970-1980churchstatisticsinNewEnglandandtheMiddleAtlanticStatesto1970-1980censusdata,wefoundthatincometocongregationsstayedslightlyaheadofinflationforthosetenyears,butthatthecongregations'givingtootherinstitutionsbeyondthemselvesdidnotkeepupwithinflation(althoughactualdollaramountsdidincrease.)

12

Inlarge,"successful"congregations,itmightbeeasytooverlookthegrass-rootsimplicationsofsuchbudgetsqueezing.ButthelocalimportofthiscrunchisdescribedbyRev.GayJenningsinanunpublishedreportbasedonherworkintheEpiscopalDioceseofOhio.Inthisreportshehasanarrowfocus,theeconomicviabilityofthe"standard"modelparishstructurethatsomanycongregationsstruggletosupport.

Itisnolongerpossibletoassumethatasignificantmajorityof

congregationshavetheresourcestoemployafull-timeseminarytrainedpriestaswellassupportbuildingfacilities,program,andoutsidegiving.ChuckWilsonandWesFrensdorffpublishedastudyconcludingthatthebudgetthresholdforthisfullcomplementisbetween$75,000and$85,000.In1992,theDioceseofOhiohasconcludedthatthebareminimumneededisapproximately$80,000.That'sthemagicnumber.FortypercentoftheonehundredandelevencongregationsintheDioceseofOhiohavebudgetsoflessthan$80,000.Almosthalfourcongregationsarenear,at,orbelowtheleveloffinancialviability.13

Shegoesontoputherexperienceinperspective:

In1982,onlysevenOhiocongregationswereservedbyclergyonapart-timebasis.Today(1992)thirty-threeofourcongregations,orjustaboutthirtypercent,areservedeitherbyclusterclergyorbi-vocationalclergy.TheDioceseofOhioisnotanunusualdiocese.Wearenotabliponthecurve.Andwearenotapoordioceseeither.

Whatthistalentedstaffpersonissayingisechoedacrossthecountryindifficultlocaldecisionsasconditionschange,makingitimpossibleforreligiousinstitutionstocarrythefinancialresponsibilitiestheyhaveinthepast.LetmebeclearIamnotupsetthatwearebeingforcedtofacedifficultdecisionsandmakechanges.AtthispointIamsimplynotingthatthefinancialsqueezeishavingimpactincommunityaftercommunity,denominationafterdenomination,yearafteryear.Itisapartofthebigpicture,andthenewsisnotgood.Thisisallpartofthestormwearein.

TheSecular-SocietyGame

IhavealreadymentionedtheHoge-Johnson-Luidensresearch,publishedasVanishingBoundaries.ThisempiricalstudyofsixhundredPresbyteriansraiseslargequestionsforthoseofuswhowouldpositionthechurchesasaresourcetothecomingcentury.Iwillsummarizesomeoftheirwork.

Between1989and1991theseresearcherslocatedabout500upper-agebabyboomers(peoplewhowerejustunderforty-twoatthetimeoftheresearch)and,forcomparison,125peoplefromaslightlyoldergroup.AllwerePresbyterians,andallhadgonethroughthePresbyteriansystemasyoungpeopleuptoandincludingbeingconfirmed.Withalotofpersistenceandhelpfromlocalcongregations,theresearcherscontactedmostofthoseonthetargetlistsfortelephoneinterviews.

Thefullresultsofthesefascinatingconversationscanbefoundintheirbook.Forourpurposesitisusefultonotethatasmiddle-ageadults52percentofthe625werestillactivelyinvolvedinchurchlife;48

percentwereincategoriesdefinedas"unchurched,"butonly8percentofthetotalweredefinedas"nonreligious."

Whathadledtopeople"droppingout"ofchurchlife?

Clear,definitiveanswersdidnotcomeout.Butresearchersmadesomeconclusionscontrarytothecommonwisdomespousedindenominationaldebates.

First,itisnottruethatmanymainlinekidshavemovedtoconservativeorfundamentalistchurches.Atleastthisisnottrueofthesamplewestudied.

Second,itisnottruethattheseyoungpeoplehaveleftbecausetheyweresoreatdenominationalleadersorpolicies.Inreality,fewknowaboutthesemattersandfewcare.Themajorityaren'tinterestedindenominationalpoliticsorevendenominationalidentity.

Third,itisnottruethattheyhaveleftduetoattitudesaboutcongregationalchurchlife(asopposedtobelieffactors).

14

Mostofthesedropoutsdidnotdropoutprimarilybecauseofsomethingthereligiousinstitutionwasdoingorwasnotdoing.Rather,itissimplyasifthechurchsomehowslippedofftheirradarscreens.Itceasedtobeimportanttothem.

Theresearchershypothesizethatthemostimportantfactorinthedropoutisnotsomethingthechurchesaredoingornotdoing;itisthecharacteroftheculturesurroundingthecongregations.

Thisinformationisstartlinganddismayingtochurchleaders.Itsuggeststhatthethingsweknowhowtodobesthavelittletodowithwhostaysorwhogoes.Weknowhowtodevelopprograms.Apparentlythispopulationisnotinterestedinprograms.Itsuggeststhattheverywayweorganizeourselvestorespondtotheproblemof

churchdropoutsmayhaveverylittleimpactonthepeoplewhodropout.

Theculturalenvironmentmaybemoredeterminativetomembershiplossesthanthecharacterofwhatthecongregationisanddoes.Thatseemstobethelessonofthisparticularpieceofresearch.Ithelpsusgetperspectiveonthefactthat80percentofthepeopleinAlabamabelongtoachurchwhileonly15to20percentofthepopulationdoessoinCaliforniaandOregon.Ihaveahardtime,muchasIlovemyfriendsin

Alabama,believingthattheyarefourorfivetimes"better"thanmycard-carryingchurchfriendsinCalifornia.What'soutsidethecongregationmaybemoredeterminativeofcontinuingmembershipthanwhat'sinside.Canthisalsobetrueoftheattractionofnewmembers?Mightitalsobeshapedmorebytheenvironmentthanbywhatwedoinsidethechurches?

Butiftheissueoflosingmembersissogreatlyamatterofthesocialenvironment,how,then,doweaddressit?

Iamnotconvincedthattheresearchershavethefinalwordonthisone.Istheremoreweneedtoknow?Yettheirresearchraisesthestakesforusinreligiousinstitutions.Ourverywaysofdoinganythingaboutthedeclinesmaybeinquestion.Whatdowealwaysdotofixsomethingthathasgonewrong?Analyzeitanddevelopaprogramtofixit.

Whathappensiftheproblemdoesnotrespondtoprogram?Thatistheprovocativequestionraisedbythisresearch.

Intheareaofmembershiplosses,wearenotdealingwithsomethingthatisresponsivetoanewprogramevenaverygoodprogram.Weareengagedinabasicinteractionbetweenreligiousinstitutionsandthenatureofoursocialenvironment.Theresearchershaveliftedtheproblemtoanewlevelofdifficultyandcalledustomovebeyondournarrowanswerstoaddresslargerissuesthanwehaveheretoforehadthegutstoface.

IfIamright,wedonotneedanewsetofprograms.Weneedchurcheswithanewconsciousnessofthemselvesandtheirtask.Thestructureswehaveinheritedhaveshownlittlecapacityforsuchradicalrethinkingoftheiridentity.

Thatismorebadnewsforthereligiousstructureswenowhave.Thatisanotherpartofthestormweface.

SomeUnexplodedBombsThatAreLyingAround

IwanttodescribeafewthingsthatIseelyingaroundthechurchesorthesocietywiththepotentialforhavingenormousimpactintheyearsahead.Myvisionisnarrow:Iamthinkingaboutthemintermsofhowtheymaywellaffectourreligiousstructures.Itmayactuallybegoodforsomeofthesebombstogooff;thesocietyandthechurchesmightfare

whereIlive,churcheshaveseriousproblemsattemptingtoexpandorrelocate.Similarly,aslocalcommunitiesandthefederalgovernmentfinditharderandhardertobalancebudgets,theyaresuretoreconsiderthetaxexemptionsofchurchproperty.Churcheswillsimplyhavetopaythecostsofpoliceandfireservices.Thiswillbeespeciallytrueaspropertyownerswhohavenothingtodowithchurchestakeajaundicedviewofagroupthatseemstobegettinga"freeride"onthebacksoftheirownhighertaxes.Thismanynothappenforyearsinsomeplaces,butIthinkthepressuresareinevitable.

Myfather,asmall-towndoctor,neverchargedaclericofanyfaithforprofessionalservices.Thatpracticewasmirroredbydrugstoresanddepartmentstoresandmanylocalmerchants.Thosepracticeswereawaythatsociety'svaluesquietlysubsidizedreligiousactivity.Howquicklythosepracticeschange.Theyseemquaintjustonegenerationlater.Theonly"pastoraldiscount"IcountonisfreeparkingattwolocalhospitalswhenImakepastoralcallswearingmyclericalcollar.Pastors'familieshaveadaptedtochangeslikethis,partlybytherapidincreaseoftwo-incomefamiliesinthemanseorrectory.

Whatwouldhappeninyourcongregationifthepastor'shousingallowancebecamefullytaxable?Manycongregationswouldtrytofindawaytoincreasethepastor'sincomebyseveralthousanddollarstocompensateforlostpurchasingpower.Wherethecongregationsimplydidnothavetheresourcestodoso,thepastorwouldfaceasignificanteffectivedecreaseofincome.ThathasalreadyhappenedinrelationshiptoSocialSecuritytaxes.WhenclergybecameeligibleforSocialSecurityseveraldecadesago,theyweredeclared"self-employed"forSocialSecuritypurposes.Congregationswiththemeanstodosooftengivean"allowance"equaltohalftheSocialSecuritytax(theamountregularlypaidbyanemployer).Incongregationsthatcouldnotprovidethispayment,theclergytooka

significanthit.Somespousesdecidedtoseekemployment.Suchchoiceshaveeconomicimplicationsforallcongregationsandforthesupportofclergy.Whenmoneyisshort,hardchoiceshavetobemade.

Whatwouldhappenifallchurchpropertyexcepttheworshipspacewereputonthetaxrollsofthetown?(Thisisalreadyhappeninginsomeplaces,withargumentonlyoverwhatconstitutes"worshipspace.")Whatwouldhappentoacongregation'sabilitytomakemissiongiftsoutsidethecongregation?Whatwouldhappentotheabilitytopaysalaryincreases?

pieceofalargercategoryofpotentiallyexplodingcommoditycoststhatcouldhavesimilarimpact.Doesanyoneremember1972,whenoilpricesdoubledanddoubledagaininafewmonths?Doyourememberthestrugglewithchurchbudgetsthathadbeenhonedandfinallybalancedandthenblownoutofthewater?Inourhigh-techagethereispotentialforotherunexpectedbombsofcosttoexplode.

Themedicalcostbombisalreadygoingoff,andithaspotentialforcontinuingimpactonthechurches.Theremaybeothers.Theyarebadnews.

Litigation

Mygenerationgrewupinaworldinwhichnoonewouldhavedreamedofsuingthechurchforanything.Wenowinhabitaworldinwhichpeoplewhofalloffthecurbinfrontofthechurchthinkaboutsuing.Manypastorswonderiftheyshouldcarrymalpracticeinsurance.Judicatoriesarealreadyswampedbyunexpectedlegalcosts.Theburstofsexualmisconductcasesofthelateeightiesandtheninetiesisalongoverduecalltoaccountingforprofessionalbehavior,butitbringsinitswakeunexploredthicketsofliabilityandcost.Evensuchroutinethingsasextendingacalltoanewpastormayrequireexpensiveprivateinvestigationsofpersonalbehavior.Itdoesnotseemthatthesecostswilldiminish,andtheycouldskyrocket.

TheologicalEducationandUnemployedClergy

Wehaveinventedanenormouslyexpensiveformofprofessionaltheologicaleducation,thegraduatesofwhicharepricedoutofthefinancialreachofmoreandmorecongregations.Wearenotaloneinthis.Otherprofessions(legalandmedical,tonamebuttwo)havedevelopedsimilarovercapacityfortraining.Mycrystalballdoesnottellmewhatmighthappeninthisrealm,butInoteitasanimportantworryforusall.Wheneverthereissuchanexcessofcapacityfor

trainingincomparisonwiththemarketforservices,thereiscauseforconcern.

Itisdifficulttoarticulatethefullproblem.Manydenominationsreallydonotknowhowmanycandidatesforordinationareinthepipeline

Conclusion

Badnewsisnevermuchfuntothebearerortothereceiver.MyhunchisthatmuchofwhatI'vewrittenisnotatotalsurprisetomyreader.IdonotbelieveIamexaggeratinginsayingthatweareindeedinthemiddleofstormyseas.Thesituationthechurchesareinismuchworsethanwehavebeenledtothinkbyleaderswhistlinginthedark,tellingusthatthetroubleshave''bottomedout''orthat"weareturningaround."AsIseeit,wewillnotgetoutofthesecomplexissuesinthesimplisticwayswehaveusedbefore.Thisisnotsomethingwecangenerateaprogramtofix.Aprojecttoincreasechurchmembershipwillnotwork.Notwillanewimprovedstewardshipprogram.Thisnewsisbadnewspreciselybecausewhatwehavedoneinthepastisnolongersufficient.Whatweknowhowtodoisnotgoingtostillthestorm.Thisisnotgoodnews.

Andyet,IwritethisbookbecauseofmyconfidenceinthereligiouscommunityanditsdedicationtotryingtolistentoandfollowGod.Iwantthisbooktohelpusendourshallowoptimismthateverythingwillturnoutallright.IwantthisbooktohelpusfaceGod'scalltoreshapeourlivesandourinstitutionsinfaithfulnesstoGod'scallintothefuture.Thisisnotanoptimisticcallforusto"fixit."Itisastatementthatweare,indeed,inthemiddleofavaststorm,theendofwhichweshallnotsee.

Chapter2TheHeartoftheMatter:TheApostolicTaskoftheChurch

GoingtotheRoots:TheGoodNewsandItsProclamationbyJesus

Ifthechurchesareinthemiddleofstormytimes,facingperhapsunprecedentedchallengesoverthenextfewgenerations,itisimportantthatwebeclearaboutwhatweneedourcongregationstobe.Ifwearetotransformthecongregations,wefirstneedtogetclearaboutwhyweneedthemandwhatweneedthemtobeforus.Earliergenerationshadassumptionsaboutwhatcongregationswere.Thoseassumptionsworkedforhundredsofyears,helpingChristianmenandwomencarryoutwhattheyunderstoodmissiontobeintheirtime.Thoseassumptionsledtotheestablishmentofinstitutionsandstructuresinadditiontocongregations,allshapedbythechurch'sconcerntobuildChristendom.

1

Thoseassumptionsnolongerworkinourtimes,leadingtoincreasingtroubleinourcongregationsandintheinstitutionsaroundthem.Inaddition,thestormweareinhasledusintoconfusionaboutthewaythatliesahead.Weoftenfeellost,andwithsomedesperationweclingtofamiliarpartsofthepast.Withthatlostdesperationwesometimesdefendourcongregationsandourotherreligiousinstitutions.

Butforwhatpurpose?That'stheimportantquestion.Forwhat?Thequestionpushesustolooktotherootsofwhatweneedcongregationsfor.

Onecanvisitcongregationsthatseemtoexisttopreserveeighteenth-andnineteenth-centurymusic.Ilovemusicenoughtohopesomebodytakesonthattask,butI'mnotsurethat'swhatIwantcongregationsfororthatthatiswhattheyhavetocontribute.Docongregationsexist

sotheycanpreservegenteelsocialstructures?I'mnotopposedtothat,ifsomepeoplewanttodoit,butI'mnotsurethat'swhatweneedcongregationsfor.Aretheytopreserveanethnicheritagefromthepast?Again,Ithinkthat'sagoodthing,butI'mnotsureweneedcongregationstodothat.DoweneedthemtoprovidemeetingplacesforAlcoholicsAnonymous?Doweneedthemsoeverycommunitywillhaveapaidpastoralcounseloravailabletothosewhocannotpayforatherapist?Doweneedthemtoprovideameetingplaceforpeopleconcernedforcommunitybetterment?Ihavenoquarrelwithanyofthoseasbyproductsofcongregations,butnoneofthemseemsbigenough,frankly.NoneofthemcarriesbyitselfthekindofpowerthatcomesfromconnectingwithGod'spurposesandintentions.Theyareniceenoughinthemselves,buttheyhardlyprovidethekindofenergythatturnssocietiesupsidedown.

Whatarecongregationsfor?Iwanttoaddressthatissuefirst.ThatiswhatImeanbygoingtotheroots.Oncewedothat,wecanworkonhowtomakecongregationsmovetowardfulfillingtheirpurposes.

IfthebadnewsthatsurroundsusisaspervasiveasIsuggest,itisallthemoreimperativethattheeffortswemaketoshapethefuturefocusontheessentials.Forme,goingbacktotherootsistogobacktothestorythatremainsnormativeformethebiblicalrecordand,withinthat,thestoryofJesus.

TheheartofthematterbeginsinagospelstoryinwhichJesusgoestohisownrootsofmeaning.HequotesfromtheHebrewscriptures,aprimarysourceofhisownspiritualnurture,astheyareofours.

Luke'ssettingisfamiliar.Jesushasreturnedtohishometownafteraseriesofeventsthatmightnowbecalledavocationalcrisis.Whateverhehadbeenandknownbefore(andtherecordisthin)probablyafteraperiodinadesertcommunity,thisyoungman,JesusofNazareth,hashadalife-changingencounterwithaprophetattheRiverJordan.The

impactofhisencounterwithJohntheBaptistsenthimtoaprayerfulsolitudeinthehillstograpplewithGod'swillforhim.Whatactuallytookplacethereinthehills,wewillneverknow;therecordedstoryofhischoicesandoptionsisaseriesofpoeticimagesthatprobablygobacktosecond-orthird-handinterpretationsofstorieshetoldsomeofhisfriends,perhapsatnightbyacampfire.Fromwhatwelaterlearnoftheyoungman,wecanbeassuredthatwhenhewentuptothehillstosortouthislife,hedidwhathedidatothermomentsofcrisis:Hereflected

onthelawandtheprophets,onthegreatwritingsthatheknewbyheart.Hethoughtandrethoughtthestoryofhispeopleintheirlove-haterelationshipwithGod.Heprobablyhummedthetunesofthepsalmsorranthroughtheminhisheadthewaywedowithfavoritehymnsorsongs.Heprayed.HewrestledwiththemessageofJohntheBaptist.Ashestruggledwithwhohewasandwascalledtobe,itisclearthathereturnedagainandagaintothewordsofIsaiah,particularlytowhatourbiblicalscholarscallSecondIsaiah.

WhenhesubsequentlywenthometoNazareth,hometohisfamilyandfriends,tohishomesynagogue,thosewordsofIsaiahhauntedhim.Hechosethetexttoreadasthewelcomedhomeguest:

TheSpiritoftheLordisuponmebecausehehasanointedme;hehassentmetoannouncegoodnewstothepoor,toproclaimreleaseforprisonersandrecoveryofsightfortheblind;toletthebrokenvictimsgofree,toproclaimtheyearoftheLord'sfavour.(Luke4:18)

Theimpactwasdramatic.Inthecontext,hisfriendsandfamilyandneighborsrecognizedaproclamationofidentity.This,myfriendsandneighbors,iswhatIamallabout.Althoughtheylaughedhimoutoftownforhispresumption,weknowhespokethetruthbecausetherestofhislifetestifiedtothisclaim.HereinNazarethhe"talkedthetalk."Fortherestofhislifehewalkedthisverywalk.Whenheleftthesynagoguethatday,hestartedfulfillinghismission,andhedidnotstopuntilhewasstoppedonGolgotha.Whatdidhedo?Heannouncedgoodnews;heactedoutgoodnews;hedemonstratedgoodnews.Thegoodnewsofliberation.HeshowedthatGod'srulewasapresentrealitywithintheworld,thatithadthepowertoovercomeallthebadnewsoftheworld,allthebadnewsofillness,rejection,sin,andoppression.Thisiswhathedemonstratedtherestofhislife.

Whenwesomedaysortourselvesoutwewhofollowthisman,wewhofollowthetraditionofthispeople,wewholooktothesameLordwhospoketoAbrahamandSarahIthinkwewilldiscoverthatthisiswhatwearecalledtobeabout.ThisvocationJesusclaimedinNazarethpointstothevocationtowhichwearecalled,thevocationintowhichourcongregationsarecalledtodiscovertheirownidentity.Hisidentityled

himtoidentifywithandspeaktothepainofhisworld.Heinviteshisfollowerstothatsamevocationofdemonstratingandproclaiminggoodnews.

Ifwe,too,aretohavearoleinitsproclamation,itiscriticalforustogetagoodfixonwhathemeantbygoodnews,andhowheseemstohaveinterpretedIsaiah'smessage.

Wearenotcalledtocopythespecificsofwhathedidinfirst-centuryPalestine;wecannotre-createthoseconditions.

2Butthestoriesaboutwhathedidandhowhetriedtocommunicatehisliberatingmessageofgoodnewsshouldgiveuscluesforourownlives.Withthisinmind,letuslookatthreeshortgospelstoriesthattellushowhedidit.Let'sconsiderthestoriesasiftheymightberecordedbydifferentonesinourcommunity.I'llparaphrasethefirststoryasmightamoreliberaltheologicalcolleague.

ParaphraseofLuke4:31-37:JesusHealsaDemon-PossessedMan

OnceuponatimeJesuswascalledontospeakatthecongregationinCapernaum,acityinhishometerritory,throughwhichhisreputationhadspread.Thecongregantswereastonishedwiththepowerofhisteachingbecausehemincednowordsandstatedclearlywhatthescripturesmeant.Therewasno"asRabbiSo-and-Sosays....andontheotherhand,RabbiThis-and-That,speakingfortheJerusalemconsensus,putsitthisway...."Hedidnothemandhaw,buthespokeclearlyandauthoritatively.

Well,therewasawell-knowntroublemakerinthecongregation,contentious,bitter,constantlydisruptingthecommunityandinjectingpoisonintowhateverhewaspartof.Heshowedupandbegantopullhisoldtricks.Prettysoonthewholecongregationwasinanuproar.Heinterrupted,madepersonalattacks,questionedeachspeaker'smotives,andwasgenerallydisruptive.

Jesusspokedirectlytohim."Stop.Bequiet.Icommandyou!"Theman

wassoastonishedthathefellsilent.Hewasspeechless.Noonehadeverspokensodirectlytohimorcalledhimtoaccountforhisbehavior.Hesatdown.Thatveryeveninghebegantoreexaminehislife.Yearslaterbothheandothersrememberedthatmomentasacrucialturningpointinhislife.

Ifyouwish,youmaytakeoffenseatthisalmostclassicallyliberalinterpretation.Takecomfort.IalmostwentsofarastosuggestthatJesusconvincedthemantogotoatwelve-stepprogram!Iamwellawarethatthisisnottheonlyinterpretationpossible,andIuseothermodeswithsomeoftheotherstories.ThistellingsuggestssomethingofwhatmayhavehappenedinthatsynagogueinCapernaum.Perhapsitwasmuchmoredramatic,perhapsnot.

ThepointaboutJesus'encounterwiththisdemon-possessedmanisclear,nomatterhowweinterprettheactions.Jesusdirectlyaddressedthatman'spain,hispeculiarissuesordemons.Thiswasnomatterofmasspsychology.Hespokenogeneralities.IfJesus'taskwastobringgoodtidings,ashehadannouncedinNazareth,thenitwasgoodnewshighlyspecifictothisman'sbadnews.Thismanwasintrouble,andJesusspokedirectlytothetrouble.Werethereactualdemonslivinginthatman?Iftherewere,Jesusspoketothemandtookpoweroverthem.Ismypaleliberalversionmorepalatabletoouragethanthetraditionaltranslations?TherecordindicatesthatJesusdealtwithwhateverthepathologywas.Theman'slifewastransformedatthepointofhispain.Jesusrecognizedandaddressedwhateverwasdestroyingthisman'slife.Theresult?Themanwasliberatedfromthedemon-possessedlifehehadpreviouslysuffered.

ThisstoryisamodelofhowJesusactedinsituationaftersituation.Helookedtothespecificpaininfrontofhim,andherespondedtothatpainwithgoodnewsrelatedtothepain.Thatistheessenceofhisministryandtheheartofthetaskofcongregationsandofeveryonewhowouldfollowhim.

Letuslookatanotherstory.

ParaphraseofMark8:1-9:TheHungryPeople

AsJesus'reputationspread,largecrowdsgatheredwhereverhewas

expectedtoteach.Onedayanenormouscrowdaboutfourthousandshowedupinthecountryside.Theywerestillaroundthreedayslater,andJesuswasconcernedthattheymightnotmakeithomewithoutsomesustenance.Whenhisfriendsaskedwhatintheworldhecoulddoaboutit,heaskedwhatresourcestheycouldlayhandson.Whentheysaidtheyhadsevenloavesandafewfish,he

tookwhattheyhad,blessedthefood,brokeit,andfedthepeople.Toeveryone'sastonishment,therewasplenty.Asamatteroffact,whentheycollectedthefragmentsleftover,theyfilledsevenbasketsafterfourthousandpeoplehadeaten.Thenhesentthemallhome,full.

Thisstoryistoldinamoreconventionalstyle.Butinitsownwayitmakesthesamepointastheformer.Jesuspaidattentiontothespecificcharacterofwhatwasinfrontofhim,andheresponded.Hehadgoodtidingstoproclaim,andhedidthatforthreedays.Butattheendhebecameawareofanareaofneedthathehadnotaddressed:physicalneedforfoodsopeoplewouldnotgetsickonthewayhome.Prosaic?Yes,butveryrealtoanyonewhowashungryandheadedhomeafterthreedaysata"conference."Jesustunedintothespecificneedthebadnewsexperiencedbythatparticulargroup,andherespondedtoit.

Thoseofuswholiveinsacramentalreligiousculturescanrichlyembellishthestoryimagesofeucharisticworship,phrasessuchasbreadoflife,meaningsofthemysticnumberseven.Butforthepurposeoftryingtofigureoutwhatitmeanstobeamessengerofgoodnews,itisenoughtonotethatJesushadnodifficultyunderstanding"goodnews"asservingupbreadandfishtohungrypeople.Whatseemstomatterisidentifyingaspecificneedandrespondingtoit.Whenhebroughtgoodnews,itseemedtohavedirectrelationshiptopainortobadnews.Thepeoplewerehungryandhegotbreadforthem.

Let'slookatanotherstory,thisonefromJohn'sgospel.

ParaphraseofJohn2:1-11:TheMarriageWine

EarlyinJesus'ministryheandhisdiscipleswereinvitedtoawedding,probablyofafriendofhismother'sbecauseshefeltsomeresponsibilityforhowthereceptionwent.Itwasafestiveoccasion,andtheguestsratheroutdidthemselveswiththerefreshments.Jesus'mothernoticedthatthe

winewasgivingout,andshetookherconcerntoherson.Jesusseemedatfirstreluctanttorespondinsuchasetting,perhapsthinking,asIamsureIwould,thatthisisarelativelytrivialmatter,hardlyworthgettinghotandbotheredabout.Butthemotherknewthesonandtoldtheservantstodowhateverhe

asked.Seeingtheenormouspotsstandingthereforritualpurification,Jesustoldtheservantstofillthemwithwater.Theydid.Bucketafterbuckettheypoureduntilallsixwerefull.ThenJesustoldthemtoservethewatertotheguests.Incredibly,thewaterturnedouttobewinethefinestkindofwine.Sofine,indeed,thattheguestscommentedonittothehost.I'msureJesus'motherwasnotsurprised.

Asastory,thisdoesn'thavehighdrama.Thereisnothingoflifeordeathatstakehere.Whatistheworstthatcouldhavehappened?Someembarrassmentoverashortageofwine?Adressing-downofthewine-stewardforunderestimatingtheheatofthedayorthenumberofbottlesneededforthecrowd?Inthescaleofthings,thisisnobigdeal.Jesushelpedsomepeoplehaveamoreenjoyablewedding.Yes,thereareothermeanings.Thereistheaffirmationofmarriage.TherearehintsoftheeucharisticwineandforeshadowingofJesus'death.Theremaybeambiguity,also.Isthelineaboutchangingtheritualpurificationwaterintowineanotherofthechurch'santi-Semiticput-downsofJewishfaithandcommunity?(Somehowweshouldhavelearnedbynowthatitisnotnecessarytoputothersdowntoaffirmwhatoneis!)

Forourpointtryingtounderstandthetasktowhichreligiouscongregationsarecalledbythiswanderingrabbionceagainthemeaningisclear:Jesusrespondedtotheneedofthepeoplearoundhim.Hedidnotwriteoutagreatcheck.Hedidnotgetanothermusicalgroup.Hedidnotorganizegamesfortheguests.Hedidnotpreach.Theywereshortofwine;heprovidedwine.Hegavethemgoodtidingswine.Nobigdeal.

Threestories.Therearemanyotherslikethemthroughoutthegospels.EveryoneIcanthinkofunderlineswhatIampullingoutofthesethree.Jesusalwaysmadegoodtidingsavailableintermsofthreecharacteristics.

1.ForJesus,goodnewswasalwaysindialoguewithbadnews.Goodnewsisprofoundlycontextual.Forablindman,goodnewsissight.Foralameperson,goodnewsistheabilitytoleapanddanceorevenwalk.Fortheguilt-ridden,goodnewsisbeingforgiven.Forthepersoninprison,goodnewsisgettingoutofprison.Forthelonely,goodnewsiscommunity.Forthepersonorsocietycrushedbyoppression,goodnewsisfreedom.Forapersonpossessedbydemons,goodnewsis

tobereleasedfromtheirpower.Forhungrytravelers,goodnewsisfoodbeforetheyfacethejourneyhome.Foramarriagerunningshortofwine,goodnewsisafewbucketsofgoodwine.

2.Therefore,goodnewscomesinmanyforms.Itisnotonethingoronewayofdoingthingsoroneconcept,even.Goodnewscomesinasmanypackagesasdoesbadnews.

3.ThesestoriesleadmetothinkaboutJesus'respectforboundaries.Eachpersonisallowedfreedom.Thedemon-possessedcomestoJesusandbegstohavehistormentended.Thehungrylookuptobefed.ThemotherasksJesusforhelp.Jesus'interventionsarenotcoercivebutresponsive.Herespondstoopenness;hedoesnotcomewithhisbagoftrickstodohisthinginspiteofthosearoundhim.Inonecase,heevencheckswithalamemanbeforetryingtohealhim."Doyouwanttogetwell?"heasks.Helistens,andwherepeoplewillopenuptheirbadnews,hisgoodnewsisready.Hedoesnotforceofpushhisgoodnews,butheneverholdsitback.

Theseareimportantcluesforthepurposeofourcongregationsifwewouldtrytobuildcongregationsthatgenerategoodnewsforourworld:communitiesthatlivegoodnews,thatturnoutbearersofgoodnews;congregationsthataregoodnewstobepartof;communitiesthataredeeplyresponsivetoallkindsofneeds,thatareabletorecognizetheinfinitekindsofhurtandpainthatwearecalledtoaddress;communitiesthatrespectandhonorthepersonalandgroupboundariesbywhichwesecureouridentities.OurcongregationsarecalledtobecommunitiesthatfollowJesusinbringinggoodnewstothepainoftheworld.

Nosmalltask.

LetmebeclearthatIknowIamwalkingonslipperyground.Thesewordsandphrasesgoodtidings,goodnews,andevengospelhaveall

beentranslatedintothewordevangelismfromtheGreekeuangelion.Goodnews.WhatIamtalkingabouthereisafarcryfromwhatdenominationsandchurchestalkaboutasevangelism.Indeed,Ifindmuchofwhatchurchesdointhatnamesingularlywrong-headedandmisleading.ThebiblicalconcepttowhichIamtryingtobetrueisawordofreachingout,notofgatheringin.

Imaybearguingforareinventionofevangelism.Iamarguingthatthisbusinessofcommunicatinggoodtidingsisattheheartofwhatourcongregationsmustbeabout,anditiswhatourcongregationsneedtobehelpingeachoneofusdo.

Letusexplorehowwemightbetterrethinkthiscentraltaskofeverycongregation.

ProclaimingGoodNewsinOurTime

TwoModels

GrowingupasaChristianintheSouth,IexperiencedaworldthatthoughtofitselfasChristendom,eventhoughitsactuallifewasfar,farlessthanthat.ButinthatworldIwasexposedtotwogiantsoffaith.

Althoughmostpeoplearoundmehadanaversiontoatleastoneofthetwo,frommyearliestexposuretothemIunderstoodthatbothwereevangelistsandbothweregiants.Imetonlyoneofthem,andheisnowdead.AlthoughIseetheotherontelevisionoccasionally,wehavenevermet.BothweresouthernersandProtestantslikeme,soIfeltregionalkinshipwiththem.Onewasblack;theotheriswhite.BothwereBaptists,thepredominantfaithoftheworldIknew,fardistantfrommyownlow-churchEpiscopaltraditions.

OvertheyearsIwatchedthem,learnedfromthem,andadmiredthem,butIkeptwonderinghowtheycouldbesodifferent,havesuchdifferentmessages,andyetstillrepresenttomewhatevangelismwasallabout.

MartinLutherKing,Jr.,representedthepropheticstrandofourheritage,standingstrongagainstoppression.ManypeopleinthewhitecultureinwhichIgrewup,peopleIcaredabout,thoughthewasthetoolofthedevil.Othersthoughtthesunroseandfellonhim.Asachildofmyculture,Istartedoutwiththeformergroupandhadtodosomegrowingtodiscoverthathewasatrueprophetforme.OneofthetreasuresofmylifeistheworncopyoftheLetterfromtheBirminghamJailIfoundinmyfather'seffectsafterhisdeath.Idid

notknowwhatmyfatherthoughtofMartinLutherKing,Jr.,untilIfoundthatletterfilledwithmyfather'sappreciativemarginalnotes.

BillyGrahamistheothergiant.ThepeoplewithwhomInormallyconsortgenerallyleaningliberalinpoliticsandtheologyhavesuchlowregardforhimthatIrarelybringuphisnameintheircompany.WiththosefolksIkeepBillyGrahamasmyprivateclosetsaint!EarlyinhisministryIsometimeswonderedabouthisseemingblindnesstothe

propheticdimensionsoffaith,butIwaswillingtoleaveittoGodtosortouttheflawsofeitherofmygiants.

Isimplyknewthatpersonalfriendsandacquaintanceshadheardandhadtheirliveschangedbythegoodnewsoneortheotherofthesetwomenhadspoken.IsawevidencethattheyhadbroughtgoodnewstosituationsinwhichIhadpreviouslyseenthebadnews.Thatfitmyunderstandingofevangelism.TheirwordsandactionscarriedthepresenceofGod'skingdomintosomelivesandsituationswithwhichIhadpersonalknowledge.

ForyearsIacceptedthefactthatmyadmirationofthetwodefiedrationality;whattheywerewasmoreimportantthanwhetherornottheyfitintomycategories.Strugglingwiththeirdifferentgiftsasevangelists,however,ledmebeyondtraditionalwaysofthinking.

Ifbothofthemwereevangelists,ifbothofthemwerebearersofgoodtidings,thenourdefinitionsaresimplyinadequate.Evangelistsarenotjustonethingandalwaysthesame.Thetruthismorecomplexthaniscomfortable.MyfirstcluecamewhenIrecognizedthatKingandGrahamwerespeakingfromthesamegospel,butthateachhadadifferenttarget.Theysawthebadnewsdifferently.Jesussawgoodnewsascontextual,andthatgoodnewsdifferedinrelationshiptothebadnewsbeingexperiencedatanytime.WhatIwasfacingwastwopeople,eachofwhomwascommittedtothegospel,buteachofwhomsawadifferentkindofbadnews.

BillyGrahamspeakstothebadnewsheseesashelooksatthehumancondition.HeseesthathumanbeingsturnawayfromGod,separatethemselvesbytheiractionsortheirvalues,andbuildbarriersagainstGod'spresenceintheirlives.Heseessuchself-centeredlifeasleadingtoseparationfromoneanotherandfromGod;indeeditleadstomoralandspiritualdeath.AlthoughGrahamhasaplaceforthecommunityoffaithinhismessage,itisnotcentralbecauseheseesthebadnews

assofocusedintheindividual'schoiceofturningfromGod.TheissuesoflifeanddeathinvolveaprofoundlyindividualisticencounterbetweeneachpersonandthegraceofGodinJesus.Grahamunderstandsthatthesicknessesofsocietycomefromtheprofoundseparationthatbeginsasonewomanoronemanturnsagainstthegrainoftheuniverse,choosingtoturnawayfromGod'sever-readylove.

ThatisthebadnewsthatBillyGrahamaddresseswithhisgoodnews.Heproclaimsthathumanbeingsdonothavetobecondemnedto

separationanddeath.HespeaksthemessagethatChristthroughhiscrossandresurrectionhasbrokendownthewallsofseparation,makingpossibletruecommunitywithone'sfellowsandwithGod.AllonemustdoisplacetrustinChrist.GrahamwitnessestotheGod-givenpowertoturnfromthedeathofself-centerednesstoreallifecenteredinGod.

Ifyoulivewiththatbadnews,ifthatwayoflivingburdensyourheartandlife,BillyGrahamarticulatesincrediblygoodnewsforyou.PeopleIknowandlovehavehadtheirlivestransformedbythismessage.Ifthatisnotwhereyouare,themessagewilllikelyleaveyoucold.

MartinLutherKing,Jr.,knewandpreachedthatsamedoctrineinmostofhissermonstohiscongregationsinMontgomeryandAtlanta,butthatisnotthemessageforwhichheisbestknown,norwasitthegoodnewsthatmademeknowhimasanevangelist.Kingsawaverydifferentdimensionofbadnews.Hesawcorporatesystemswherebyonegrouptakesoppressivepoweroveranother,destroyingthehumanityofboththeoppressorandtheoppressed.Hespokeinthecontextoftheissuesbetweentheblackandwhitepeopleofthenation,buthesawthelargerissuesofclassandpowerandwealthasequallyoppressive.Hesawmorethanoneformofslavery,andherecognizedallofthemasbadnews.Hesawthespiritualpowerofourcorporatedemonsnationalism,racism,classismandhesawthepaintheybrought,bindingupAmericansandVietnamese,blacksandwhites,richandpoor.

TothatspecificbadnewsKingpreachedgoodnewsthatwasquitedifferentfromthatpreachedbyGraham.HesawandproclaimedthatGod'slovemeansliberationnotonlyofthesoul,butalsoofhumansociety.Kingdemonstratedthatboththeoppressedandtheoppressorcanenterintoliberation,andthatindeedonepartycannotbefreed

withouttheother.HesawthisliberationasdependentuponthepowerofGod'slove.Hehelpedusseethatthroughlovethepowerofnonviolencecouldovercomethebadnewsoffear,hate,oppression,andviolencewithinthestructuresofsociety.

Forthosesufferingfromoppressionandsocialdiscrimination,andforthosewhooppressanddiscriminate,MartinLutherKing,Jr.,spokegoodnews.Hisvisionofthebadnewsandhisarticulationofthegospelhastransformedmanylivesandhaschangedtheshapeofhistory.

Again,King'swayofstatingthegoodnewsisverydifferentfromGraham's,yetbotharegroundedinthestoryofJesus.Theyspeakdifferentmessagesoutofthesamegospelbecausetheyaddressdifferentsituations.Thedifferenceisinhowtheyseethebadnews.

Onthiscontinuum,Graham'svisiontendstofocusontheleft.King'svisiontendstotheright.Neithermancanbecapturedbyasingle"location,"yetitmakessensetotalkabouteachhavingacharacteristicfocus.

IseeeachofusashavingaroleasarespondertoGod'sworldandthebadnewsthatfloodsacrossitsface.Atthispointinyourlife,wherewouldyouplaceyourselfonthiscontinuum?Weseeandrespondtodifferenttypesofpain.Oneofusisconcernedaboutthewelfaresystem;anotherwantstohelpaparticularmanatthesubwaystop.Itisnotthatwhatothersseeislessormoreimportant,butjustthatweseesomehurtsandnotothers.Somethingsgrabus;othersdonot.

Isuggestweeachmayhaveagiftednessinwhatweperceivethecriticalbadnewstobe.Wearedrawntograpplewithit,worryaboutit,andseektounderstandthegoodnewsthatspecificallyaddressesit.Whytheattraction?Ihavenoidea.PerhapsourownexperienceoflifeorofthepowerofGodopensusuptothatparticulardimensionmorethantoanyother.Perhapsourownweaknessfocusesoureyesandattentionupononedimensionofthegoodnewsthatmostgiveslifetous.Perhapswediscoveredgoodnewsaswelivedthroughcatastrophicbadnewsandwereforeversensitizedtothatpain.

Abasicthemeofthisbookisthattheabilityto"see"badnewsrelatestoourdiscipleship.Thewillingnessto"dosomething"aboutitrelatestoourapostleship.

Isuggestthattheinnerpulltorespondismuchmorethanapulloranattentiongrabber.Itisnolessthanourperceptionofcall.Itisouropendoortothegoodnewswehavetoshare.(SeetheAppendixAforaneducationaldesignIusetohelppeopleworkwiththeseideastolocatedifferentperceptionsofbadnewsintheirlives.)

Jesus'good-newsproclamationhadthreecharacteristics:Itisrelated

tospecificbadnews;itappearedincontextuallyappropriateforms;anditwasrespectfulofindividualityandpersonalboundaries.

Isitreallyasurprisethateachofusiscalledtoourownvisionofthepainoftheworld,thateachofushasavoicetospeaksomethinguniquetoaspecialrealityoftheworld?

Ibelievethatthisindividualsensitivityisacluetowhereourcalltoservicemaylie.Amongallthepossiblethingsoutthereintheworldthatcausepainandhurt,therearesomeperhapsonlyafewthatclaimus,thatcallustobringgoodnews.Isometimessaythateverypaininthe

worldhasaspecialkindofVelcroonit,andthateachofushasgrownapatchofourownspecialbrand,also.Wecanbumpintoallsortsofpainoutthere,butwedonotresponduntilthereisamatch.Thenwehavenooption.Weareseizedbythepainthatmatchesourcall,andwemustact.

Thereisnomagicinthisunderstandingofvocation.Nevertheless,Ithinkthispull,thissenseofbeingseized,isGod-givenandhelpsussortoutwhatwewilldowithourlives,whatjobswetrytotake,andwhatcauseswesignupfor.

Congregationshaveastakeinthisdynamicbecausetheirtaskistohelpusbecomecarriersofgoodnews.TrainingindiscipleshipinvolvesincreasingthesensitivitywehavetothepainoftheworldatthesametimethatwearemoredeeplyengagedinthegoodnewsoftheJesusstorylivedoutinourcongregation.Moreaboutthatlater.

AMoreWholisticModelofProclaimingGoodNews:AMapofEvangelism

Anotherdimensiontothissimplecontinuumbroadensourunderstandingofwhatitmeanstobeaproclaimerofgoodtidings.

AsIthoughtaboutthedifferencesbetweenBillyGrahamandMartinLutherKing,Irealizedthatthecontinuumdescribedaboveidentifiesonlyoneofseveraldimensions.Ittargetsthebadnewsbutignorestheframeworkwithinwhichoneiscalledtoserve.

GrahamunderstandstheresponsetothebadnewsofestrangementfromGodtobearticulatedandactedoutina"religious"contextandwith"religious"language.Consequentlyhespeaksofsinandsalvation;hiscallstoactionaretomake''adecisionforChrist";themovementheurgesisintoreligiouscommunityandsustenance.

King,fromaverysimilarreligioustradition,cametorepresenta

responseinthe"secular"contextwith"secular"language.Whereheperceivedsystemsoppressingthehumanspirit,hecalledforactionmostlyinthesocialarenaoutsidereligiousinstitutions.Consequentlyhespokelanguageofoppressionandfreedom;hiscallstoactionweretomeetviolencewithnonviolenceoncitystreets;themovementheurgedwaswithinthesecularsocialstructures,thejudicialsystemsthepoliticalandeconomicrealms.

Thisbringsmetoaverybroadmapofwhatiscalledforifweareto

beacommunityproclaiminggoodtidings.Insteadofalinearcontinuum,Iseeamapthatincludesgreatdiversityofvocations,notjustonewaytoproclaimgoodtidings.IseeamapthatencompassesalargervisionforthereligioustaskofcongregationsthanIgenerallysee.HereIoutlinethatmapasagridthatincludesaverticalcontinuumsuggestingthedifferentstyleswithwhichonemightrespondfromareligiousstyletoasecularstyle.

Isharethisschematicasapointertotruth,notastruthitself.Likeallschematics,itoversimplifiesandexaggerates.ButitisausefultooltopointtothekindsofworkIthinkcongregationsarecalledtoenhance.Thispicturecanhelpusenlargeourvisionofthefieldofevangelism,thearenainwhichwearecalledtobebearersofgoodnews.

Again,canyouplaceyourselfonthismap?Whatbadnewsmostfrequentlygrabsyourattention?Andhowdoyouusuallyrespond?Iamsureone'spointofsensitivityandresponsechangesfromtimetotime.Solocationissimplyanapproximationofwhereoneisrightnow.

Asonthecontinuum,thereisno"bad"placeonthisgrid,norisonequadrant"better"thantheothers.BillyGraham'scalltoevangelismis

notbetterthanMartinLutherKing's.NorisKing'sbetterthanGraham's.Theyaredifferentperceptions,differentcallings.Indeed,asIpointedoutinthecaseofKing'spreachingasopposedtohis"public"ministry,itispossibleforonepersontorespondinmorethanonewaytothehurtsoftheworld.Atdifferentlifeseasonswemaylocateourselvesmoreinoneareathananother,onlytodiscoverourselvespulledorcalledtoanotherwayatanothertime.AsIhavealreadysuggested,KingministeredinhiscongregationsinastyleonemightidentifywithquadrantA.WithinhisleadershipoftheSouthernChristianLeadershipConference,hislocationonthemapwasmoretowardquadrantD.

Eachofthequadrantspointstoadifferentsetofsensitivitiestovocationandevangelism.Letuslookatthembriefly,onebyone.

QuadrantA.Peoplewhoselifeandfaithstoriesmakethemparticularlysensitivetoanindividual'sneedsandwhohaveaninternalcompasssetwithinreligiouscategorieswouldlikelyfindthemselvesinquadrantA.Suchpeople,onemightspeculate,wouldbringstrengthtoone-on-oneteachingandcareministries.Theymightbeattheheartofacongregation'sministryofintercessoryprayer,butevenmoresoofcontemplativeprayer.Thesepeoplearesensitivetospirituallostnessandyearningandgenerallyunafraidtospeakdirectlyfromawellspringoffaith-languageandfaith-experience.Suchpeoplewouldbefrustratedanduselessinmostcommitteesandwouldfleesocialprojectsliketheplague.Somemightmakegiftedspiritualdirectors.IlocatemuchofBillyGraham'sministryinthisquadrant.

QuadrantB.Thesepeopleareawareofhowpeopleneedeachother.Theyaretirelessinsupportingthecongregation'scorporateactivities.Theytendtosupportdenominationalprogramsandinstitutions,suchascollegesandseminaries,andcounselingcentersandcareprogramsestablishedbythecongregationordenomination.Theyaregenerally

goodmembersofworshiptaskforcesandheavysupportersofstudyprogramsthemorebiblicalthebetter.Pastorsandrabbisinchargeofcongregationsneedto"spendsometime"inthisquadrant,whetherornotitisthecenteroftheirlives.Muchofmyownlifesomefortyyearsofworkingin,with,andforcongregationstellsmethatthisishometerritoryforme,althoughIhaveperiodsinwhichIhavefocusedelsewhere.

QuadrantC.WhatIcalltheanonymoussaintsdwellinthisquadrant.Ithinkofpeoplewhogothroughlifedoingwhatneedstobedone,someoftheminquitehumblecircumstancesandsomeinprominentroles,butwhoneversaymuchaboutit.IknowagarbagecollectorinWashingtonwhorunsaneveningtutoringprogramforblackjunior-highkids.IthinkDagHammarskjoldmayhavebelongedherehislifeandworkasaninternationalstatesmanundergirdedbyaremarkablebutunspokenspirituallife.Ithinkofmyfather'slife-longministryasadoctorandcommunityleaderwhorarelysaidmuchabouthisfaith.Thesemaybethepeoplewhoshowupatearlymorningservicesbutneverserveontheboard.Theyareknowninthecommunitybyhowtheytreatpeopleandmakeadifference,buttheyareembarrassedtobeaskedmuchabouttheircongregation.Mostpeopletheyworkwithmaynotevenknowtheybelongtoacongregation.

QuadrantD.TheseIcallsecularsaints.Theyseetheprimaryfocusoftheirlivestobeservicetothehurtsofsociety.Somearearticulatewithpropheticpower,whileothersarefoot-soldiersinonerevolutionoranother.Suchpeopleoftengetirritatedattheslowpaceofthecongregationinbeingableto"getonwithit,"andtheycanbeseverecriticsofthevaluesincorporatedinadenominationalbudget.Theircenterofgravityisnotthecongregationorthedenomination,buttheircompulsiontorespondtosocialneeds.Morethanafewofthembecomereligious"alumni,"actuallyleavingreligiousstructuresandlifetotrytochangethecharacteroftheworldwithoutacontinuinglinktoacongregation.Isuspectthatmanywhopopulateenvironmentalassociationswouldfindthemselveshere.Suchpeopleoftenleavethereligiouscommunitybecauseofthevaluestheylearnedinthatverycommunity;theyareunableto"wait"forthecongregationorchurchleaderstorespondtothepressingneedstheyseeintheworld.

Useyourimagination,foramoment.Lookatthatgridall

quadrantsandyouwillbelookingatthewholerealmofbadnews.Youcandifferentiate,aswehave,amongdifferentkindsofbadnewsanddifferentneedsforgoodnewsinthelivesofpeopleandthestructuresofsociety.ItisamapoforawindowontheneedsforGod'sgoodnews,forevangelism.Lookingoutthatwindow,weseethefieldswhitewithharvestasnearasourimagination,asvariedasourcallings.Thevariety

ofneedsoutthererepresentsourneedtosendanapostolateasvariedastheneeds.

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Intermsofthequalitiesrepresentedbythesequadrants,congregationsneedtobeascomprehensiveaspossible,notbecausediversityisamodernfixation,butbecausetheneedswefaceareacrosstheboard.Acongregationthatlackspeoplefromanyoneofthesequadrantswilllacksomethingtheministryneedsforitshealth.Acongregationthatoverbalancesitselforitsprograminonequadrantdoessoatthecostofmissingimportantareasofneed.

Ibelievethetaskofcongregationsistodotwothingsatonce:(1)tohelpmoreandmorepeoplelookthroughthatwindowtotheworldtoidentifywhatneedscallouttothem,and(2)tonurtureandstrengtheneachpersonandsendeachouttouseuniquegiftstorespondasonlyheorshecan.Asmembersidentifytheircallsandarenurturedandsent,wewillseethedevelopmentoftheapostolateofthefuturechurch.

Congregationsofthefutureneedtobecongregationsthatnurturevarietiesofsensitivitiestothebadnewsoftheworldandrespondtothosemanyformsofpain.Thesewillbecongregationsopentomorethanonepointofview.

Everymemberofthechurchstandsbeforeanimaginarywindow,facingalltheneedandhurtoftheworld.Most,butnotall,ofusfeelapulltoengagewithsomeofthatpain,whetheritisphysicalpainorhomelessness,ignoranceorspitefulness,hungerorillness,guilt,asenseoflostness,hopelessness,ordespair.

Acongregation'staskistohelpustoknowandclaimthepowerwehave,commitourselvestoengagethepainoftheworld,andthento

managetheprocessbywhichwearetransformedfrompassiveonlookerstosentpeopleapostles.OurcongregationsaretheretohelpeachofusgraspandbegraspedbythegoodnewsthatGodhasuniquelyforeachofus,andthentoempowerustogooutassentpeopleapostlestothepainoftheworldasbearersofourownspecialversionofthegoodnews.

ThestoryofJesusleadsustobecomedisciplesandapostlescarryingforththekindofgoodnewsthatJesusmodeledagoodnewsthatisprofoundlycontextual,touchingthedifferentkindsofpainpresentatanyplace;agoodnewsthatcomesinmanyshapesandsizes;agoodnewsthatalwaysleavestherecipientfreetoacceptorrejectit.Congregations,then,areabouthelpingusallbecomedisciplesandapostles.

Therootofitallistransformation.Thetransformationofeachofus

intoadisciplewhoselifehasbeentouchedandshapedbyJesus'goodnews.ThetransformationofeachofusintoaspecialpartoftheapostolateJesusiscallingintobeingtoproclaimhisreignoverall.

Chapter3TheTaskoftheCongregation:TransformationPreparingDisciplesandApostlesInthelastchapterwestoodbeforeanimaginarywindowthatlookedoutovertheworld,andwespeculatedaboutalltheneedsoutthereforcommittedactionandcaring.Thatwindowlooksoutacrossthelandscapeoftheworldinwhichthevarietyofhumanandsocialbadnewscallsforthosesenttobringeuangelion,goodnews.Thatisthefieldfortheactionoftheapostolate.

Lookingoutthatwindowontotheworldonecanseeavastcacophonyofhurtsandpain,inhumanityandinjustice.Theabilitytoseetheworld'spainasafieldforengagementcomesonlytothoseimpelledbyareligiousvision.Havingsuchavisioniswhatittakestobecomeanapostle.Helpingtransformordinarypeopleintoapostlesinvolvesfirsthelpingthemdiscovertheirdiscipleship.

Inthischapterwewillstartbyreversingthewindowperspective.Havingstoodbehindthewindowlookingoutintotheworld,nowwestepoutsideandlookbackthroughthesamewindow.Nowwefocusontheinnerlifeofthecongregationitself.Whatneedstohappentheretosupportandsendapostlesintotheworld?Havinglookedatthecriticalfunctionsthatbuildupdisciples,wecanthenaddresstheprocessbywhichdisciplesaretransformedtoentertheapostolate.

Aswelookedoutthewindow,ourfocuswasontheapostolatetheworkofchurchmembersintheworld,bearingwitnesstothekingdomofGodandseekingtobringittorealityinthemidstoftheworld'spain.Asweturnaroundandlookbackthroughthesamewindowfromtheworldintothecongregation,ourfocusisonthoseprocessesthatcalloutdiscipleshipandnurtureeachpersonineverdeeper

discipleship.

IntheNewTestament,buildingonthetraditionsoftheHebrew

scriptures,particularlythepropheticliterature,Jesusannouncedthebeginningofanewkindofhumancommunity.HecalleditthekingdomorreignofGod.WithinthatrealmhedescribedwhatIsaiahandJeremiahdreamedofaplacewherethepoorwerecaredfor,thesickhealed,wheretheblindreceivedsightandwidowsweresupported.Aplacewherethosewhowerelamecouldcometoleapwithjoyandwherethosewhowereinprisonoroppressedwouldbreakfreeoftheirprisons.

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Jesusannouncedthatthiskingdomhadalreadybegun,andhisactionswerebasedontherealityofthekingdom.Inhisannouncementofthenewsocietyandinhisactions,therewaspower.Thenewsocietybeganasheacted.TheWordledtotheactions.Morethanthat,heinvitedhisfellowsandfollowerstoactinthepowerofthatkingdom.

Theydid.IthinkoftheremarkablestoryinActs3.PeterandJohn,goinguptothetemple,runintoalamebeggarattheBeautifulGate.Thestorypicksupdrama.Theirpursesareempty,andtheyhavenothingvisiblewithwhichtheycanrespondtohisneed.Isthebeggaroutofluck?No.Peteractsinthepowerofthenewkingdom.Hesays,"Ihavenomoney,butIcangiveyousomethingelse.Getupandwalk."Youknowthestory.Thelamemangotupandwalked.I'mconvincedthatthelamemanwasstupefiedtofindhimselfcured.IthinkPeterwas,too.Thegoodnewsseizedhimasheactedforthenewworld.Hehadthepowertoengagethedemonsoftheworldbeforeheknewhehadthepower.Hewasapotentialapostleuntilheactedasanapostle.Itwashissteppingouttoactforhealingthatmadehisapostolatereal.

HadPeternotactedonthepresumptionofthekingdom,thelamemanwouldnothavewalked,thepowertocurewouldnothaveappeared,

andPeterwouldnothavebecomeanapostle.WhatmadePeteractbeyondhisknowledge?Whatmadehimgobeyondhispreviousfaith?IhavenoanswerstothissetofquestionsbecauseIthinkweareontheedgeoftherelationshipbetweenone'sfaithandthatinwhichonehasfaith;itisnotfullyamatterofPeterorofGod,butofalife-dialoguebetweenthem.Wecanusepalelanguagevocation,faith-response,leapoffaithbutIamnotsurewewillevercapturethemystery.GodofferedPetertheoption,andPetertookit.ThekingdomappearedwhenPeteractedinitspower.

Ithinkthetaskofthelocalcongregationistohelpordinarypeoplebecomeengagedinthatmystery,peoplewillingtomaketheleapfromtheknowntotheunknownasPeterdid;peoplewhoactonthebasisof

thenewsociety,whoclaimthepowerofthatkingdom,whothenactforpeaceandjusticeandloveandhealing.Thecongregation'staskistocallthatfaithforthinusandsendustoactwithnopositiveassurancethatanythingatallwillhappen.

Inallthecomplexitiesofhistory,inalltheencounterswithorganizationalrealities,inallthetheologicaldebatesandphilosophicalanalyses,Ithinkwehavelostsightofthatsimplefocusoffaith.Ihavenoideaifcongregationswillgrowordeclineiftheyactonthatfocus,andfranklyIdon'tgiveadamn.ButIknowtheywilllosetheirsouliftheydon't.Thatpartissimple.

Howtodoitisnot.

IwanttomakeitclearthatthereismuchmysteryinwhatIwanttotalkabout.Iwilldescribeestablishedwaysbywhichwehavedevelopeddisciplesandprocessesoftransformation.Iwillbeginaconversationabouthowwemaygofurtherinourcongregations.ButIconfessthatIdonothavefinalanswers.Thismaybelikereadingadialoguebuthavingascriptthatincludesonlyonecharacter'slines.Thereisanotheractorwhospeaksandmovesinwayswedonotcontroloralwaysunderstand,butofcoursethatpartyiskeytothedialogue.(InJesus,mytraditionteachesandIbelieve,thetwosidesofthedialoguespokewithonevoiceandactedwithonewill.)

Aswethinkaboutthismysteriousprocessoftransformationbywhichpeoplebegintoactascitizensofthenewsociety,Iwanttoexplorefourfunctions,traditionaltocongregationallife:(1)thecommunitywithinthelargersocietywhattheearlychurchcalledkoinonia;(2)thelife-givingprocessessummarizedasproclamationwhattheearlychurchcalledkerygma;(3)thelore,thetradition,thestories,andtheirtransmissionwithpowerwhattheearlychurchcalleddidache;(4)theroleofservingwhattheearlychurchcalleddiakonia.Eachofthesefunctionsisameansforthetransformationofordinarypeopleinto

disciplesandanecessarysupportforalifeofdiscipleship.Thestrongerthesefunctions,themorelikelythecongregationistobeanactiveapostolatereachingouttothebadnewsoftheworld.

Koinonia:TheCongregationAsCommunity

Theregularoscillationofthechurchpersonbetweentheoutwardlifeofthepublicandtheinnerlifeofthecongregationisthestageformuchtransformation.Facingoutward,congregationsopenuptoapublicworldinwhichtheirmembersengage,areinfluenced,andexertinfluence.Facinginside,congregationsareanenvironmentforgrowthandsupport.Inkoinoniaamemberofacongregationlivesinthetensionofreligiousheritageandpublicarena.

Theoutwardengagementofthecongregationwiththepublicisacriticalissuefortoday'sworld.ParkerPalmerhasopenedupforusavisionofwhatthatpublicworldisorshouldbe:

Theword''public"meansallthepeopleinasociety,withoutdistinctionorqualification.Apublicschoolisaplacewherenochildisbarredfromentering,aplacewherethecommoncultureofapeoplecanbepassedalongtothenextgeneration.Apersoninpubliclifeisonewhosecareerinvolvesaccountabilitytothepeopleasawhole,onewhocarriesapublictrust.Eventheweakerphrase,apublicfigure,meansapersonwhoselifeisvisibletoallwhocaretowatchit.Wheninformationappearsinthepublicpressitisavailabletoeveryone,andapubliclibrarycollectsandstoressuchinformationsothatitwillbeavailabletopersonsyetunborn.Andthewordisusedinlessgrandioseways,asintheEnglish"pub"orpublichouse,whichisagatheringplaceforthewholecommunity.

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Onereadsthisdescriptionwithnostalgiabecausepublichasmanynegativeconnotationstoday.Palmerexploreswhythisrichconceptofadeepbondthatcanbringadiversepeopletogetherhasdegeneratedintoatermthatmakesusthinkofinterestgroupscompetingwithoneanotherforaplaceatthe"publictrough."Hesuggeststhattherichpotentialofthewordpublichasbeenerodedbyourwillingnessto

giveawaythecareandmaintenanceofourcommonlifetoexternal,impersonal,oftenpoliticalstructures.Heargues(asdoRobertBellahandhiscolleaguesinHabitsoftheHeart3)thatthepublicrealmbecomesaseaofcompetitiveforcesandsocietybecomesaconglomerationofaggressiveanddefensiveorganizationsandpeoplelockedintocompetitionforresources.

Withapublicvisionoflifelimitedbywhatthelawallows,we

createaself-fulfillingprophecy.Palmercontinues:''fewerandfewerpeopleventureintopublicwithoutbeingwell-armed(figurativelyandliterally!)Smallwonderthatmoreandmorepeopleretreatfromthepublicarena...intothesanctuaryofprivatelife."Societyandgovernmentcannotgenerateavisionofa"publiclifeofvarietyandbreadth,alifeinwhichthehumanimpulsetowardcommunityisdrawnoutandencouraged."Governmentcananddoeshelpcompetinggroupsbalancetheirdifferentinterests;itcanprotectthosewhocannotprotectthemselves;itcanpunishthosewhooffendthepublicorder;butitcannotproduceavisionofwhatitmeanstoliveincommunity.Itcannotgeneratecommunity.

Palmer'sinsightsechobiblicallanguageinPaul'sconvoluteddiscussionsoflawandgrace.Societycandefineitselfandsetlimits,butweallyearnforacommunityinwhichweknowthatwearecaredforandvaluedinourselves.Societycanhelpusdefendourprerogatives,butitcannothelpusreachouttoothers(orothersreachouttous.)Societycandefinewhatisfairandlegal,butitcannotmakeourheartscareforothers,particularlythosewhoaredifferentfromourselves.Lawisessentialforlifetogether,butitisincompleteinitself.Wewantandneedmorethansocietybyitselfhastogive.

Onthemostmundanelevel,publiclawcandefinegrossmisconductasfelonies,butlawcannoteliminatethepatternsthatleadtofelonies.Itcanlockuppeoplewhocommitfelonies,butitcannotproducepeoplewholovetodogoodandwholovemercyandcareabouttheirneighbors.Somebelievetheproblemofcrimeinoursocietycanbesolvedbystiffersentencesandbetterlawenforcement.Inthisconversationaboutpubliclifewecansayquiteclearlythatyoucannothireenoughpoliceandyoucannotbuildenoughjailstoproduceapubliclifeofmeaningandvalue.Thatisadeadend.Thoughperhapsnecessary,itwillnotleadtoavision,ahope,andactionforarealmthatisgovernedbyself-givingratherthanself-aggrandizement.

Thelargersocietyneedsthecommunitygracesthatarevitaltochurch-congregationalkoinonia.Ascitizensbecomediscipleswithinthecongregation,theybuildthepotentialtobecarriersofgracewithinthepublicrealm.Congregationsarelaboratoriesthatcanprepareusforpubliclivingandservice.Incongregationscitizenscanbegeneratedasprovocateursofgracewithinasocietyshapedbylaw.

TheFeaturesCharacteristicofaGoodCongregation

Palmerlaysouttenfeaturesthathesaysarecharacteristicofpubliclifeasitshouldbe.Howcaneachopenuptoustheopportunitytomovecreativelybackandforthbetweenourtwoworlds?

Thesetencharacteristicsofthepublicandmyreflectionsonthemsuggestthewealthofthegiftsthatcongregationsbringtoanation(oraworld)thatseekstobecomecommunity.Indeedthesecongregationalgiftsmaybeessentialtothebuildingofaviablepubliclife.Atthesametime,thisisnoone-waystreet.Adialoguewiththesecharacteristicsofthepublicworldmayprovidenewdepthtothelifeofcongregations.

Theworddialogueiscriticalinthisdiscussionofkoinonia.Thiscallsforengagement.engagementthatbringsstrengthtoeachworld.

InPalmer'spublic:

1.Strangersmeetoncommonground.Dareweassumethatstrangersbringgifts,notthreats?Intoday'soutsideworldwearetaughttosteerclearofthestranger."Don'tmakeeye-contact!"Butithasn'talwaysbeenthisway.Inourcongregationswehavealaboratoryforreachingoutbeyondourselvesandourfamilies.Cancongregationsopenusuptoatleastcivilitytothosebeyondourcommunityoffamilyorfriends?Darewethinkofthepossibilityofapublicworldruledbythevaluesofhospitality?Canourcongregationsdemonstratethatpossibilitytoeachofuspersonallyandtrainusforthatkindofpubliclife?Cancongregationsraiseupdiscipleswholiveapostolicallyinthepublicworld?

2.Fearofthestrangerisfacedanddealtwith.Wedohavefearsaboutpeoplewhoarenot"likeus."Wehaveallsortsofstereotypesandprejudices,allkindsofunexploredmythsabout"others."Suchparanoiacripplesthesocialorderandsetsdiscriminatoryprocessesin

stone.Allcongregations,eventhemostseeminglyhomogeneous,havewithinthemamixtureofagesandsexes,pointsofviewandbackgrounds.Canourcongregationsbeseenassafeplaceswherewecanreachacrossboundaries,wherewecansupportexperimentation?Indeed,manycongregationshaveahistoryofsendinggroupsofmembersintoothercommunitiestoworkandsocializewithotherspoundingnails,diggingditches,orstitchinglayettes.Withinthesafetyofacongregationalwork-group,theindividualdisciplecanmoreeasilyjointhestranger-communityincommonwork.Canourcongregationsbecomeintentionallaboratoriesforexposingustopeopleoutsideourgroups?

3.Scareresourcesaresharedandabundanceisgenerated.Inoursocietythisessentialcharacteristicofpubliclifemaybeasthreatenedasany.Weseemtobeasocialorderinwhichtherichgetricherandthepoorgetpoorer.Whoistheretospeakforandactonanothervision?Whowillspeakifnotthechildrenofthescriptures,theBookinwhichpoetsandprophetsmadeitcrystalclearthatGodhasaspecialconcernforthepooramongus?InthelastdecadeIdonotthinkIhaveseenacongregationofanysort,bigorsmall,richorpoor,thatdoesnottakearegularofferingorotheractiontogetfoodtopeoplewhodonothaveenough.Inourlargercitiesaveryhighpercentageofhungrypeoplewhoreceiveafreemealgetthatmealatalocalcongregation.Itissomuchapartofourlifethatwedon'trealizehowunusualouractionsare.Sharingresourcesisjustwhatlifeis"supposedtobe."Thereisnobigdeal,nobrassbands.Itisjustwhoweareandwhowearetryingtobecome.Asweactonourvision,wearesayingsomethingtooursocietyaboutwhatpubliclifeoughttobe.Weareactinginthepowerofthenewsociety.Inthepublicrealmoursocialorderspeakswithfearofdiminishingresources:Ifyougetyours,thereislessforme.Ourbiblicalheritagespeaksofabundance,notscarcity:Themoreyouhave,thebetterIwillbe.Canwebringthisconsciousnesstotheworldweinhabit?Canwenurtureitinourcongregations,orarewe,too,goingtobecomelockedintoscarcitythinking?Intheyearsimmediatelyahead,asresourcesaremoreandmorelimitedinourreligiousinstitutionallife,aseveryonearoundusinchurchesandinthepublicrealmistalkingofcuttingbudgets,wemayhaveamoreandmoredifficulttimewitnessingtoabundanceasdisciples.Therewillbetestsofourdiscipleship!

4.Conflictoccursandisresolved.Ourcongregations,whateverelsetheyare,areseethingpoolsofconflict.Wehavedifferentwaysofdecoratingaltars,andwefightaboutit.Wehavedifferentideasaboutwhothepastorshouldbe,andwefightaboutit.Sometimesourfights

aredonnybrooks,butmoreoftentheyarethetight-lipped,controlled,hard-to-finishtype.Thegrudge-generatingkind.Somefightsturnintofeudsthatlastgenerations.Sometimesthoseoutsidecongregationsaremorecomfortablethanweindealingwithdifferences.We"religious"folkhaveawayofcallingGodintothefighttohelpusdestroytheopposition.

Buttimesarechanging.Wearetryingtolearnhowtoreachconsensus,howtorebuildwhenfightsfractureourcommunities.Ourtradition

bringsperspectivesaboutforgivenessandreconciliationthathelpusreachouttooneanotherforcommunity,notjustcessationofhostility.Aswedealwithourdifferences,welearnaboutreachingbeyondhostilityinthepublicworldtowardadifferentvisionofsociety.Canwelearntouseourownspiritualresourcesofforgivenessandreconciliationwithinourowncommunities,learningtobearwitnesstothesamepowerintheworldoutsideourcongregations?

5.Lifeisgivencolor,texture,drama,afestiveair.Everyactofworshipshouldbealaboratoryincelebrationofcommunity.Itisinterestingtonotethatreligiouscommunitiesinventeddramaandmusicandprobablypublicfestivalsallpointingtotherichpossibilitiesofcommunitybeyondfearandconflict.Thesedimensionsinourcongregationsandinourcommunitiesgiveusopportunitiestodramatizeaonenessandcommonalitywithothers.AchurchonEaster,atownparkontheFourthofJulybothspeaktowhatcommunitymeans,andourpresenceinvolvesusinthatcommunity.Congregationsneedtohelptheirmembersengageincelebrationsofcommunityandengagethepublicinitscelebrationsthatpursueavisionofwhatthelargercommunityiscalledtobe.

6.Peoplearedrawnoutofthemselves.Thelockeddoorsandbarredwindowsofcityliving,theresidentialsectionsprotectedbyarmedguardsandattackdogstheserealitiesspeakvividlyoftheisolationtowardwhichoursocietypushesus.Congregationscannotleavethisasthelastword:Wehaveamandatetoreachoutandtobringin.Webearahightraditionofhospitality.Inthatsensecongregationsarecounterculturaloratleastcountertothewaythecultureisdrifting.Ascongregationsreachouttotheisolated,theybecomeplaceswheretheisolatedcanengagewithothers.Inasocietywithstrongpressurestowardprivacy,thepublicrealmneedscongregationstohavevisiontorootpeopleoutoftheirhiddenalonenessandtrainthemforcommunity.Membersofcongregationsneedtobecomeneighborhood

leadershelpingcitizensenterthelivesoftheirneighbors.

7.Mutualresponsibilitybecomesevidentandmutualaidpossible.Ihavealreadynotedthematter-of-factnesswithwhichcongregationsassumetheyaresupposedtodosomethingaboutthehungry.Manycongregationshavealistofpeopletoprayforthesick,theshut-ins,thegrieving.Andmanyhavecadresdeployedweeklytotakeflowerstothesick,totakeelementsoftheEucharisttothosewhocannotgettochurch,

tocallonpeopleinthehospital.ThechurchIwalkbyonthewaytomyofficehasawholesetofparkingplacesreservedforthreehoursdailyforthosewhocometotakeMeals-on-Wheelstoshut-ins.Takingresponsibilityforoneanotheristakenforgrantedinourcongregationsbutnotinourpublicarenas.Inthisareacanourordinarycommunitylifebeabeacontooursocietyatthesametimethatitpreparesustoofferthesegiftsofserviceoutsideourcongregationalbounds?Andshouldnotcongregationalmembersbeamongthosewholeadandcarryouteffortstorebuildneighborhoodsandencouragecitizenstocareforoneanother'ssafetyandsecurity?

8.Opinionsbecomeaudibleandaccountable.Inthis"characteristicfeatureofpubliclife"Imustadmitthatcongregationshaveasmuchormoretogainfromastogivetothepublic.Themodestpoliticalsystemswithincongregationsneedtobeopeneduptothecandorwithwhichpublicfiguresarticulateanddefendpositions.Congregationswouldbestrengthenedbymoresuchaccountability.HavingsaidthatIalsonotethatcongregationsandtheirmembersdohavemuchtocontribute.Theygenerallyhaveafeelforthelegitimacyofopposition,fortheultimatevalueofthosewhoopposeoneanother.Congregationscanbringadimensionofcivilitytopubliccontention.

9.Visionisprojectedandprojectsareattempted.Peopleincongregationsareregularlyexposedtotranscendentvisionsofwhatlifeissupposedtobe.Theyseemindefatigableintryingtoaddresshurtsandpainstheysee.Iftheyaretobefaulteditisbecauseofthequixoticnatureofsomeoftheirprojectsgoingupagainsthumanevil(orcityhall)withwaterpistols.YetaninvaluablegiftcongregationsbringtopubliclifemaybethewaytheirhopeisgroundedtheologicallyinthisconceptionofGod.Congregationsbringpersistencetothetable.BecausetheirvisionsaregroundedinanunderstandingofGodandGod'spurposes,congregationsarenotaslikelyasthegeneralpublictodriftawayfromimportantvisionssuch

ascaringforeachperson.CongregationsaregroundedinasenseofGod'spurposeandmovementthroughhistorysomethingthatdoesnotfadeafterafewdefeats,asdoespoliticaloptimism.Thereisabigdifferencebetweenoptimismandhope.Congregationsbringthelatter.Inagun-floodedsociety,congregationsknowaboutaworldinwhichswordsareturnedintoplowshares.Inasocietyofgangsanddrugs,congregationswitnesstoaworldinwhichthelambandthelioncandwelltogether.Webringvisions.Thatispartofwhatweare.

10.Peopleareempoweredandprotectedagainstpower.Thechecksandbalancesofgoverningstructuresshouldprovideaframeworkthatprotectsthecitizenagainstunwarrantedassumptionsofpower.Atthesametime,thesestructuresgivespaceandscopeforacitizen'sgiftstobeshared.Congregations,intheirlifeofworship,actoutandcelebratetheimportanceoffreelygivengiftsshapedandconformedbystructuresofauthorityandcustom.Theyalsounderstandthelimitsofhumanintegrity,thepresenceofsinfulness,andthenecessityforlargerframesofvalue.

KoinoniaandaCongregation'sCriticalDistinctiveIdentity

Congregationalcommunitylifehasalwaysbeenunderstoodasthelocusoftheordinarychurchmember'sgrowthanddevelopment.Thisistruedespitethefactthatforathousandyearsormoreithasbeenassumedthatone"pickedup"andabsorbedfromthesocietyone'sknowledgeoffaithandgroundinginone'sheritage.ThewholeworldofChristendomratherthanthelifeofthecongregationitselfwasthe"teacher"ofthefaith.Itwassomethingthathappenedwithouthavingtopayattentiontoit,asonemight"pickup"decay-proofteethbydrinkingfluoridatedwater.ThatwasbasicallytheChristendomassumption.Communityreligiousfestivals,thelegalcodificationofavaluesystem,andthecharacteroflifeinthesocietywasunderstoodtogroundandrootoneadequatelyforspiritualgrowth.Duringthisperiodthefaith-communitysufferedalossitsabilitytodistinguishitselffromitsenvironment.Asthefaith-communitywasswallowedupintheculturalenvironment,itlostitssenseof"distance"bywhichitcouldunderstanditsdistinctiveidentityandthedistinctivenatureofwhatithadtooffertoandreceivefromtheenvironment.Socialscientistsdescribethisasthelossofasenseofboundary.Acommunitywillhavelittletoofferalargersocietyifitcannotdistinguishitselffromthatsociety,anditwillnotlongmaintainitsdistinctiveheritageifitcannottrainnewmembersinwhatisspecial

aboutthecommunityitself.

Ifourcongregationsaretonurturetheirmembers,empoweringthemtobedisciplesandapostles,wemusttakeahardlookatasurprisinggapbetweentheexperiencesordinarypeoplehaveofGodandtheexperiencetheyhaveoftheirlocalcongregations.Overthepasttwo

decadesanumberofresearchershavebeensurprisedtodiscoveraverylargenumberofpeoplewhohavehadwhattheyidentifyasdirectexperienceswithGodortranscendence.

4Ofcourse,thereisambiguityinthereports,butthesurprisehasbeeninthewidespreadnatureofthephenomenon.

SeveralofusdiscoveredandJeanHaldanelaterdiscoveredindependentlythatpeopledonotconnectthoseexperienceswiththereligiouscongregationstowhichtheybelong.Haldanepointedoutthatordinarypeoplewhohaveextraordinaryspiritualexperiencesoftendonotthinkthattheircongregationsorclergywouldbeinterestedinorabletohelpinterpretsuchexperiences.Itisasifpeoplehaveseparateddeeppersonalreligiousexperiencefromcongregationallife.Theyfeelthatthecongregationexpectstheirsupportandattendanceatworshipandactivities,butthatthecongregationhasnointerestintheirreligiousexperience.

Iknowthatseemsabsurd.Butitisasignofhowmuchwemustdotorethinkthecharacterofcommunitywithinourcongregations.Congregationsmustletgooftheirpreoccupationwithprogramsandactivitiesiftheycannotalsobeahomeinwhichreligiousexperienceandreligiousyearningiswelcomedandnurtured.Weneedcongregationswithasenseofcommunityinwhicheachperson'sexperienceofGodisaffirmedoratleastbroughtintotheopen.

Congregationsneedtoprovidespaceforintimatestorytellingthatencouragesmemberstosharethosedeepexperienceswithoneanother.Weneedtodevelopspiritualdirectorsineverycongregationtheministryseenasamatterofcourse,notonlyandalwaysasafunctionof"professionals."WeneedcongregationsthattaketheexperienceofGodasthenorm.Weneedcongregationsthat

expecthealingtobepartofone'sfaith-life,whetherornotoneusestheordinarymedicalarts.HealingmaybeaslifechangingwiththehelpofBlueCross/BlueShieldasitcanbewiththehelpoflayingonofhands.Ourcongregationsneedtobetheplaceswherealloftheseexperiencesareseenasrelatedtoalifeoffaith.

Leftoutsidetheworshippingcommunity,suchexperiencescanleadtoallkindsofpsychicpathology.Paulwasobviouslybothdrawntoandnervousaboutsuchexperienceintheearlychurch.Hewroteappreciativelyofthepowerofspeakingintongues,buthewasalsoeagerthatsuchgiftsbebroughtunderthedisciplineofthecommunity.Thecongregation-communityhaslittlechanceofinfluencingsuchpractices

towardhealthifitrefusestopayattentiontothelackofthisnecessarypartofkoinonia.

AtthispointIsimplynoteacontinuingcongregationalweaknesstheirinabilitytoidentifyandcommunicatetomemberstheirdistinctnature.Thisinabilityhandicapsourcongregationsinfulfillingtheirpurposeandmissiontotheirmembersandtotheoutsideworld.

KoinoniaWrap-Up

Congregationalmembersliveinthetensionoftheirtwoworlds.Theymovebackandforthascitizensoftworealmsthepublicandthereligiouspotentiallyenrichingeach.Withinthecongregation,theyinhabitacommunitythatcelebratesandtriestounderstandGod'srealmofshalom.Withintheirownbounds,congregationsarecommunitiesofgrowthandsupport.Thismakesthemakeyresourceforthetransformationofeachmember.Inthisareawehavemuchworktodoifcongregationsaretofulfilltheirfunctionofmakingdisciples.Whendisciplesmoveintothepublicrealm,asapostlestheybearwiththemthemarksofGod'srealm.

Asonelooksfromthecongregationoutwardtotheworld,onecanseethe"goodnews"oftheverypresenceofthecongregationasitrelatestoandinthatlargerworld.Inthemidstofapubliccommunitythatisincreasinglydividedandantagonistic,wherecontentionistherule,itisgoodnewstoseeislandsofcommunitythatlivebyadifferentsetofvalues.Congregationscanassistinthetransformationofsocietysimplybybeingplaceswhereadifferentkindofcommunitylifeisexperiencedandwitnessedto.Thisabilitytoincarnatecommunityisfarmoreimportantasgoodnewsintheworldthancongregational"outreachprograms."Inthissense,congregationsarecommunitiesthatcanbetransforminginfluencesinandexamplesfortheworldoutside.

Congregationsremainoneofthekeyplaceswhereself-centeredcitizensmaybetransformedintodisciplesreadyandeagertobecomebearersofgoodnewstotheneedsoftheworld.AndfromtheseplacesthepowerofGod'scommunitycanbegintransformingasocietyintoacommunity.

Koinonia,longakeycharacteristicofthecongregation,remainsakeytothecongregation'sabilitytobeatransformingrealityformembersandforsociety.

Kerygma:TheProclamationofGoodNews

Congregationshavetraditionallybeentheplaceswhereasapeoplewehavebeengroundedinourstoryandinitsmeanings.Storycamefirst,literally.BoththeHebrewscripturesandtheNewTestamentexistedasstoriesrecitedincommunitylongbeforeanythingwaswrittendown.Congregationsgavebirthtoscriptures.Incongregationsthestorytellerwasaskedtotellthestories,andthosecongregationspassedthestoriesalong,sometimesbendingthemabitinthepassing.Thereisnowaytogodeeperintoourheritagethanthroughthestoriesfaithfulpeoplepassedonthroughtheircongregationstofuturegenerations.

Thestorieshavealwayshadtransformingpower.NathantoldastorytoKingDavid,asimplestoryofarichmanwithmanyflocksandashepherdwithonepreciouslamb.WhenNathandescribedhowtherichmantooktheshepherd'soneewelamb,Davidwasoutragedatthecharacter'saggression.WhenNathan,referringtoDavid'ssinagainstUriahandGod,said,"Thouarttheman,"Davidheard.Thestorycarriedpowertoconvictandtotransform.

Jesustoldstoriesthathavebeenretoldgenerationaftergeneration,andthestorieshavenewpowerineachgeneration.ThestoryoftheGoodSamaritanhasspokentoprisonersofwarandtheircaptors.ItspoketoFlorenceNightingale.Itspoketomeasayoungmanaboutracialinjustice.Inthesedays,itspeakstomenandwomenwhobearresponsibilityforpolicyaboutethnicstrifeintheformerYugoslavia.ThatsimplestoryleadstosleeplessnightsforpolicymakerstwothousandyearsafterJesustoldittohisfollowers.Iwillhavemoretosayaboutstorybelow,butfirstIturntoaspecialwayinwhichcongregationshavecometoencounterthetransformingpowerofstories.

ChurchesspeakofthepoweroftheWordtotransformlife.Theyunderstand"thepoweroftheWord"tomeanscripture,yes,butalsoprofoundreflectionuponit.Theyhaveexperienceditstransformativepowerintheactofpreaching.Inresponsetothatstrange,familiaractivityofpreaching,forgenerationaftergeneration,gatheredcongregationshavebeentransformedbythespokenword.

Whoknowswhatallhappensinpreaching?PhillipsBrooks,perhapsthebestEpiscopalpreacher

6sinceJohnDonne,spokeofitas"truthcommunicatedthroughpersonality."WilliamDols,executivedirectoroftheEducationCenter,speaksof"Maieuticpreaching,"likeningthetask

ofthepreachertothatofamidwife:Apreacherassiststhehearertobringforthnewmeaningfromthestory.

Clearlythereismorethanrationalityinvolvedwhenacongregationrespondstogoodpreaching.Therelationshipbetweenthepreacherandthepreached-toisanessentialcomponentofwhathappens.Moreisinvolvedthanmeetstheeyeorstrikestheear.

Wherepreachinghastransformingeffect,thereisagivingandatakingofpower.Theonewholistensholdspowerthatcanbegivenorwithheld.Thehearercangiveorwithholdthatpower.Whenitisgiven,thepreacherisfreedtogobeyondrecitationtoproclaimtruthwithauthority.Insuchacasetheseedfallsonfertileground.Ifthehearerchoosestowithholdpower,holdingbackfromtheexperience,buildingwallstocloseoutanycommunication,theWordwillbeheldback.Theseedwillfallonbarrengroundandwillfailtobringfruit.

Inmyexperiencemorehearersarereadytogivethatpowerthanpreachersaretoclaimit.Thereisamomentearlyinthepreachingeventinwhichsomedeeppartsofthelistenerareopeneduptothepreacherasoneisnotroutinelyopeneduptoaneighbororafriendorevenaspouse.Thatmomentisaninvitationtotransformationandanopportunityforadialoguefromdepthtodepth.

Ifthepreacherreachesfromauthenticdepthsandtouchesthoseopenplaceswithrealstoriesoffaith,somethinghappens.Transformationcananddoeshappen.

Alltoooftenwepreachers,soinsecureinourselves,arebusyexplainingwhywearethereoringratiatingourselveswithajokeorbonmot.Wherewesucceed,wealleviateourownanxiety;afewpeoplewillrememberourbrilliantrepartee,butthemomentfortransformationmaydisappear.Preachingisdramaticengagement,notpublicspeaking.Thebusinessofpreachingistransformation,not

transmissionofinformation.

Inthatdialoguebetweenpreacherandlistener,thepreacher'sroleasanidentifiedreligiousleadergenerallyhelpstheprocessoftransformation,butitisnotessential.Thefactthatthepreacherisusuallyaclergypersonsetsthisactivityapartfromordinaryconversation.Thatreligiousrolesetsthispieceofcommunicationwithinaframeworkofmemory,relationship,andexpectationthatoftenpredisposesthelistenertoopentheinnerdoor,butdoesnotguaranteethatthedoorwillstayopenforlong.Anymemoryofreligiousleaderswehaveknownorevenheardaboutaffectsouropenness.Ourpresentandpastrelationships

withpastors,rabbis,andpriestsperhapsnotevenofourownfaithcommunitywillaffectouropenness.ExpectationsaboutwhatwewantandhopeforinrelationshiptoGodaffecthowwelistenandapproachthismoment.Ourownmemory,relationships,andexpectationsareheldthereinthepreachingmomentinthecommunitythatsurroundsus,whereeachotherlistenerisbringingthosesamedimensionsofexperiencetothespokenword.

Theresultisamoment,perhapsmore,ofcredibilitycredibilitythathasbeenearnedbygenerationsoffaithfulpastorswhoseinfluencecontinuestoleadmanylistenerstobeopentotheWordofGod,trustingthattheywillnotintentionallybeexploitedbythisparticularpreacher.Thatcredibilityremains,inspiteofnegativeexperiencesmanyofushavehadwithscoundrelsmasqueradingasclergy.Thatcredibilityisapreciouscommodityineverycongregationandforeverypastor.Wheretherehasbeenpersonalexploitationofthecongregationoritsmembersbyclergyinthepast(Iamincludingthesensationalmaterialthatgetsinthepapersandalsothemanylessdramaticwaysinwhichclergymaymisuserelationshipsortheirpositionoftrust),thenewpastorandthepeoplehaveamajorjobofrebuildingtrust,evenforsosimpleathingasbringingbackpowertothepreachingministry.Clergydomorethanprivatedamagetothemselvesandtheparticularpersonorpeoplewithwhomtheybreakthiskindoftrust;theyviolatetheframeworkwithinwhichgospelcanbepreachedandbelieved;theyfracturethetrustthatmakesitpossibleforonetospeakandanothertohear.Whereliabilitycanbeproved,theworstpunishmentsthecourtscanmeteoutareminorcomparedtothedamagetotheheartofreligiouscommunity.

Thepreachingweknowincongregationsisordinarilyanactivitywithinthecontextofworship.Buttraditionally,preachinghasexistedasamuchlargerengagement.AmospreachedbyusingaplumblinetodemonstrateGod'sdesireforjustice.Jeremiahwalkedthestreetsof

Jerusalemcarryingayokeonhisshoulderstoillustratethefateofthenationifitdidnotturnfromitsways.PeopleoffaithhavealsodemonstratedtheWordintheiractions.ThedemonstrationsorganizedbyMartinLutherKingandtheSCLCwereproclamationsoftheWord,asareBillyGraham'scrusades.

CongregationsIknowdemonstratedtheWordbygoingtoSouthFloridaafterHurricaneAndrewandrepairinghouses.MyownparishsentagroupofyoungpeopletoHondurastobuildscreendoorsand

installthemthisinaplacewherethereweredisease-carryinginsectsanditwastoohottosleepwithacloseddoor.ManypeopleIknowparticipateina''gratepatrol,''handingoutsandwichestohomelesspeoplewhosleeponthesubwayventilationgratesincoldweather.

Althoughdifferentinmanywaysfromtraditionalpreaching,alltheseactivitiesbecomedialogical.ThosewhogoastheproclaimersoftheWordalwaysarechangedbythosetowhomthey"speak."Thosewhocarryamessagediscoverthattheyarechangedbythosewhoreceiveit,thatpowerandgoodnewsflowbothways.

Yettheordinarytaskofpreachingbelongsintheheartofthecongregation.Itisoneofthegivens.Itisthere,weekafterweek.Inthecongregationyoumustbeabletocountonthistransformingactivitybeingregularlypracticed,regularlyavailable.InGod'sgoodtime,thisordinarygiftbecomesextraordinary.

Theeffectivenessofthepreachingwillalwayshaveelementsofmysterybecauseofthethreepartiesinvolvedthelistener,thepreacher,andGod.Eachpartyhasitsownpersonalhistoryanduniquerelationshiptootherparties.Andofcourse,themysteryismagnifiedbythecharacterofthelifeofcommunityinthecongregationitself.

Mysteryisalsokeytotheotherprimarykerygmaticactionofcongregationstheactofremembrance,theactofthanksgivinginwhichChristiansrelivetheLastSupper.Herealsothreeactorstheparticipant,thecelebrant,andGodmakethisamomentoftransformationunlikeothertransactions.Withwidevariationsinspecifictheologicalinterpretationsofthisdramaticaction,Christiansthroughthegenerationshavefoundthatthisactplacesthemwithinthehistoryofsalvationinanuniqueway,nurturingalifeoffaithandacommitmenttoactionwithinthebelieverandthebelievingcommunity.Thingshappentherethatsimplydonothappeninotherplaces.Heartsaretouched,intentionsformed,commitmentsmade,

restorationsexperienced,foundationsrediscovered,relationshipsreborn.

Inkerygmathefaiththatgroundsthechurchisrecounted,spoken,andre-enactedinsuchawaythatfaithcomesalivewithinthecongregation.

AskoinoniaistwothingsatonceapowertosupportthedevelopmentofdisciplesandasigntosocietyofGod'sintentthatweliveincommunitysoKerygmaisbothasourceoftransformingpowertothoseinthecongregationandanimpellingforceintheirencounterswiththeoutsideworld.

Didache:TheTeaching

Koinonia,kerygma,andnowdidachedescribekeyfunctionsofthecongregationasadisciple-makingsystem.

7Noneofthesefunctionsisfullyseparablefromtheothers.Teachingoccursincommunityanditscontentistheproclamationandstoriesoftheheritage.

Intoday'schurchesministriesofteachinginsidethecongregationstandinurgentneedofrepairandrenovation.Educationalministriesmaybethemostroutinedeficiencyfoundincongregations.ThegenerationsthatgrewupintheparadigmofChristendomcouldmakeassumptionsthat"everyone"knewwhatitmeanttobeamemberofthecongregation.Today,witheventheillusionofChristendomlonggone,oureducationalministriesstillassumeapopulationofreligiousliteracy.Thelevelofinformationabout,muchlesscomprehensionof,thereligiousheritagehasgrownappallinglylow.Witheachgenerationtheleveldecreases.

Thestoryistoldofarelativelyrecentexaminationofcandidatesforordination.Thefirstcandidatewasasked,"WhoisthepatriarchAbraham?"Thecandidatescratchedhishead,hesitated,thensaid,"Wasn'thethefirstpresidentoftheUnitedStateswhowontheRevolutionandfreedtheslaves?"Thecommitteeturnedwarilytothesecondcandidate:''WhatisthereligiousmeaningofChristmas?"Shespokeupquickly,"That'swhenalltheangelsmaketoysforSantatodeliverinthechimneys!"Thethirdcandidatewasusheredintoadepressedcommittee.''WhathappenedonGoodFriday?"theyasked."Ohyes,"thecandidatesaidthoughtfully,"that'swhenJesusdiedonthecross.""Wonderful!"thecommitteechairsaid.Thecandidatewarmedtothesubject."Andtheyburiedhiminatombandrolledina

stoneforadoor."Committeemembersglowed."Andonthethirddaytheyrollawaythestoneandhecomesout.Ifheseeshisshadow,hegoesbackinandtherearesixmoreweeksofwinter."

Awidespreadlackofagraspofthefaithmakesitalmostimpossibleforthecongregationtoestablishasetofstandardsforitsteachingministriesormakedemandsuponitsleaders.Withoutknowledgeofthestorythatsetsthereligiouscongregationapart,thereisnobasisforcallingforadifferentstandardbywhichmembersaretoact.Aboundaryofknowledgehelpsmembersofthecommunitydistinguishthemselvesfromthepagansocietyaroundthem.Theestablishmentofsuchaboundaryis

necessaryforcongregationalmemberstodifferentiatebetweenthemoralandethicalstandardsoftheirfaithandthecustomsofthepagansocietyinwhichthosememberslive.Equallyproblematic,thislackofknowledgemakesitimpossibleforparentstonurturetheirchildrenintheirheritage.

Wesimplymustinvestmajorenergyacrosstheboardtobuildadulteducationtobringthisgenerationofadultsonboardthebiblicalstoryandtheheritageoffaith.Weneedtoexpandthenetworkofcapableteachersineverycongregation.Thismaybethemostimportanttaskoftheclergyforthenextgeneration.

Oneareaofeducationisgettingsomeattentiontheeducationforthenewcomerorthenonmember.Denominationsaswellascongregationshaverecognizedthattheentrypointisacriticalopportunityforthenewmembertobebroughtintowhatitreallymeanstobelongtothisfaith-family.Themainlinedenominationsaregenerallyweakindealingwithoneparticularkindofnewcomerthecompletestrangertofaith,onenotnurturedinadifferentdenominationalfamily.Theseclergyandcongregationstendtohaveeducationalsystemsgearedtowardnurturingpeopletowardmaturity,buttheyarenotverycompetentatleadingpeoplethroughconversionexperiences.Thisdeficitmustbefilled.

Pastoralcareduringlife-criseshaslongbeenastrongsuitofcongregationsandthetrainingofpastoralleaders.Congregationstodayneedtolook,however,tothegapsintheirsensitivityandcaring.WhyhavepeopleturnedoutsidethechurchtoprogramssuchasAA,ParentswithoutPartners,andthemanytwelve-stepprograms?Theseprogramsaddresshumanneedsforcareandsupportthatarebasicallynotincludedinthecongregation'smenu.Intheshortruncongregationscanbegratefulforthesecaringministriesandworktosupportthemandprovidethemmeetingspaces.Doingsowillextend

theministriesofthecongregation,usingpeoplewhogenerallyknowsomethingaboutthesubject.Inthelongrunweneedtosendourpastoraltheologianstoschoolwithdevelopmentalpsychologists,studentsofsocialtrends,andfuturiststoanalyzethenewtensionsofmodernlifeandtobegininventingthepastoralcaresystemsthatfitthechangingneedsascongregationalmembersfacethecrisesofnewpatternsoflife.

Inallofthis,theworkofdidacheistohelpopenupthescriptures,thestories,theloreofthefaithsothattheyarealiveandknown.WhenJesus'lifewasturnedupsidedowninhisencounterwithJohnthe

Baptist,hismindheldthewordsofthepsalmsmemorizedfromweeklyanddailyrecitation.HehadheardstoriesoftheMaccabeesfromtheoldpeopleofhisvillage.HismotherhadtaughthimstrangestoriesofherownencounterswithGod.HeknewthewordsofIsaiahandhadstruggledwiththeirmeanings.Hehadheardotherstoriesfromhisrabbis.Sowhenhismomentoftransformationandcalloccurred,hehadathisdisposalthewordsandimagestodefinehisvocationandshapehiswork.Hehadtherawmaterialreadyathand.

Withoutsuchrawmaterialfromtherichdialogueofpeoplewiththestoriesofthefaith,therereallyisnocommunityoffaith.WithoutcontinuousgroundinginthestorythatistheStory,thereisnogoodnewsforustopassalong.Withoutcontinuousgroundinginthestory,thereisnopurposeforthecongregation,nowaytoinspireeachpersontoreachouttothebadnewsthatcallseachtobeaproclaimerofgoodnews.WeneedcongregationsinwhichthewordsofthepsalmsandthestoriesofJesusareintheordinarycurrentoflife,availableaspeoplefacedailyopportunities,andalsowhencrisesoccur.

Everycongregationmustbeacenterofteachinginanerainwhichthestoriesofthefaithhaveslippedawayfromtheconsciousnessofthewidercommunity.Everyadultshouldbeseriouslyengagedwiththescripturesonaweek-by-weekbasis.Andeachcongregationneedstobecallingouttheteachingskillsofmoreofitsleaderssothatthestoryoffaithiscompellinglypresentedtothenewandthelong-termmember,theyoungandtheold.

Itisthebusinessofthecongregationtoorderitslifesothateachofusispreparedforoursideofthedialoguewiththeoutsideworld,equippedasJesuswasattheRiverJordanknowingthesongsandstoriesofthefaithandreadytorespond.

Diakonia:TheServingRole

FewimagesaremoredramaticthanthatofJesuswashingthefeetofhisdisciples.Fewfitsopoorlyourimageofleadershipandauthority.MostofushaverealsympathyforPeter'sdrawingbackfromaJesuswhowouldwashhisfeet.Wearemorecomfortablewithaleaderwhoismoreauthoritativeandovertlypowerful,eventhoughculturallywenowfeelmorerebelliousagainstsuchauthoritythanformergenerations.Wemayfeelthatindependentspiritandyetweliketoknowwherewestand,whichmeanswetakesomecomfortinhavinganauthoritywhocallstheshots.Peterwasrighttofeelthreatened.We,too,aremoreateasewiththekindofleaderwhosefeetwemustwashthanwithaleaderwhowashesours.

Butitisjustthisimageoftheservantasleaderthatwebringasagifttoourworldandasavocationforourselves.InChristendomwehadourflirtationwithpower,sensingthatourcallwastobuildempiresandkingdomsshapedbyourperceptionofGod'swill.Wehaveorganizedcrusades,wagedbattles,andbuiltnetworksofpower.Wehavedrivenourselvesandoursocietytoestablishthecontrolsofpowerandlaw.Wehaverarelytriedthewayofpowerlessness,theleadershipofservanthoodinspiteofJesus'clearandoften-repeatedinjunctions.Hisfollowers,hetellsus,willbecomeaslittlechildren,willserveoneanother,willwashoneanother'sfeet,willnotlorditoveroneanother.LikeJamesandJohn,wearemorecomfortablejostlingoneanothertoseewhogetstheseatsofprivilege.Notmanyofourelectionsofchurchleadersfailforlackofcandidates.

Howelsewilltheyserve?AsJesusdemonstrated,bygoingtotheplacesofhurtandbringinghealing,bygoingwhereverthereisbadnewstoproclaimgoodnews.

Inourtimetheshapeofservantleadershipseemstocalllessforgreat

crusadesofmassesofpeoplethanthecommittedactionsofdisciples,onebyone.Crusadeswereforatimewhenempireswerebeingbuilt,whenwebelievedinempiresoffaith.ThemessageofdiscipleshipandservicetodayisclosertoJesus'messagethatthekingdomofGodiswithinandamongyou.Thetaskofserviceisforonetransformedhearttosearchoutthefeetthatonesetofhandsiscalledtowash.Onebyone.

Forcongregationsthismeansfewergreatcampaignsofsocialchangeandmoreopportunitiesforeachmembertodiscovergiftsof

servingandcallsforservice.Myargumentisbasedontheassumptionthateachofusis,indeed,giftedforservingandcalledtospecificservice.

Thetaskofservantleadershipisprimarilyoutsidethecongregationinthecommunitythatsurroundsthecongregation.Thisapostolicministrypresentsspecialneedsfortraininginthecongregation.Withinourcongregations,weneedmoreandbetterunderstandingofthecommunity.Ifweintendtoservewell,weneedtheskillsofcommunityanalysisandtheabilitytounderstandtheeconomicanddemographictrendsaffectingtheworldoutsidethecongregation.Theservantleaderoutsidethecongregationneedsalltheskillsavailabletoserveintheambiguouscommunityworld.

Incomingyears,effectiveservantleaderswillneedtodrawtogethertolearnfromoneanotherafterengagementwiththestructuresofthesociety.IntimethismaybecomesocustomarythatourordinaryBibleclassesandadultstudygroupswillroutinelyengageincommunityanalysisandreflectiononworkinthecommunity.Fornow,weprobablyneedtodevelopsomeneweducationalresourcestohelpservantleadersfindtheirwayinthisstrangeandchangingworld.

Koinonia,kerygma,didache,anddiakoniathese,then,arethekeyfunctionsthatcongregationsarecalledtoprovideforthechurchofthefutureastheyhavebeenforcongregationsofthepast.

TheDynamicsofTransformation:FromDiscipleshiptoApostolateandBack

Thesefourfunctionsareneededtobringpersonstothefullnessofdiscipleship.Weseethemaswelookinsidethechurchthroughourimaginarywindow.If,asIsuggestedabove,welookoutofourimaginarywindow,weseethewholeworldasquadrantsofneed,fourplacesinwhichpeopleoffaitharecalledtogivethemselvestothe

world.Theflowbackandforthbetweendiscipleshipandapostleshipcontinuesthroughoutone'slife,witheverdeepergroundinginthelifeofdiscipleship.

Idiagramthemodelinthisway:

dynamicresultsintransformationcomesfromBruceReed,presidentoftheGrubbInstituteofLondon.

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Reedcallshistheorythetheoryofoscillation,buildingonresearchandtheoriesinpsychodynamics,anthropology,andtheology.Hedescribestheprocessofhumanlivingasacontinuouscyclingbackandforth(oscillation)betweentwopolesofdependence.Onepole,inwhichhumanbeingsengagetheworldanditsforces,makeinterventions,andcarryoutplans,representslifewithinternalizedresourcesofcompetenceanddirection.Thisisanalogoustomycategoryofapostolate,theworldoutsidethewindow,theworldintowhichthefaithfulpersonissenttorespondtopainandneed.Theotherpolerepresentslifewhenitbecomesdepletedbytheengagementandneedstoreestablishitsrelationshipofdependenceonitsgroundofexistence.ThatpoleisrelatedtowhatIhavecalledtheinsideofthewindowthearenaofdiscipleship.

Theoscillationbetweenthesepolesisthestoryoflife,Reedcontends.Theeffectivenessofengagedlifegrowsonlyoutoftheabilitytodependonstrengthfrombeyondoneself.Toattempttolivealwaysintheengagedmodeistoinviteburnoutandincreasinglyineffectiveaction.Tolivealwaysinreceptivityanddependenceleavesonewithdrawnfromserviceintheworld.

Therhythmofengagementandwithdrawal,eachleadingtotheother,isitselfthecongregation'sstructureoftransformation.Thecongregationreceivesitspeopleastheyreturnfromaweek'sengagementwiththepowersoftheworld,wherevereachhasserved.TakingthosepeopleintothecorporateactivityofworshipgivesthembacktheircitizenshipintherealmofGodandtheirdependenceonGodandoneachother.Theactivityofworshiponceagainplaces

theminorderedrelationshiptothedependabilityofGodandreadiesthemforrenewedengagementwiththeworld.

Lookingatthismodel,Iseetwocriticalareasforcongregationalinitiative.Thecongregationneedstoseethateachmemberreturningfromtheapostolateisgreetedbymanyopportunitiestoexperiencekoinonia,kerygma,didache,anddiakonia.Thecongregationneedstomanagethetransitionsfromapostolatetodiscipleshipandfromdiscipleshiptotheapostolate.

Thecongregation'sresponsibilityfortheapostolate,contrarytomodernchurchdiscussion,isseverelylimited.Ithasaroleinhelpingmembersanalyzetheneedsoftheworldandithasaroleinhelping

membersreflectontheirministries,butithaslittlerole,corporately,inengagingthatworld.ThetemptationtodojustthatisamajortemptationtobuildreligiousempiresinthemodelofChristendom.BruceReedsuggeststhatsucheffortsareactuallythetemptationtosecularismusingthetoolsofthekingdomofthisworldandrejectingthespiritualtoolsofthekingdomJesusproclaimed.

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Letmebeevenmoreexplicit,usinganillustrationfromchapter2,whereIdescribedamaporgridthatexploresthebreadthofwaysandstylesforbeingaconveyorofgoodnews.AtthispointIwillillustrateonthegridthe"locations"ofindividualpeopleinamythicalcongregation.Each#istheself-selectedpositionchosenbyonecongregationalmember.Ihaveusedthisgridwithanumberofgroups,andalthoughthisplacementisfictional,itisnotunlikethepatternIfindtypicalofmanymainlinecongregations.Idiscoverthatcongregationswithadifferentorientationoftengiveaquitedifferentprofile.Remember,thisisattemptingtographone'sself-perceptionofwhatkindofbadnewstendstograbone'sattention,andwhetheroneisdrawntoactonthatbadnewsthroughreligiousorsecularstructures.10

I'vefoundthattrackingacongregationonsuchagridisvaluableforexploringpossibilitiesandrelationships,buthardlyprovidesaccuracyorpredictability.Itisateachingandreflectiontool,notaplanningtool.Havingsaidthat,Ifindthatithelpstodiscusshowcongregationsaretransformativecommunitiesandhowthattransformationhappens.(SeetheAppendixAforinstructionsforusingthisgridto"map"acongregation.)

WheredoesthemythicalcongregationI'vegraphedconcentrate?Whatkindsofbadnewswouldcatchattentionthereandwhatkindsofprogramswouldsuchacongregationprobablybegoodatmounting?Conversely,whataretheblindspotsofthatcongregation?Wherewoulditbeslowtoperceiveandinadequateinrespondingtoneed?

Withthemajorityofpeopleconcentratedontherightsideofthegrid,thiscongregationwillbe"athome"ingroupactivitiesandwillunderstandtheneedtodevelop"programs."Ifthisgroupconcentratedheavilyontheleftside,thequestionof"programs''wouldbemoot.Theywouldnotnaturallythinkaboutworkingthatway.

Thiscongregationhasfewmembersintheupperleft-handquadrant;thelargestclusterisinthelowerright-handquadrant,representingthosewhoaregraspedbysocialconcernsandtendtoseektodealwiththeminthesecularstyle.

Insuchacongregationleaderswouldprobablyhavenaturalpassiontoengagewithotherstoaddresscommunityconcernsperhapshomelessnessorhunger.Theywouldseesuchengagementasobvious.Necessary.Theymighthaveahardtimeunderstandingwhyeveryonedidnotsharethesamepassion.

Inthiscongregationthereisalsoanobviouslowconcentrationintheupperleft-handquadrant.Thosewholocatedthemselvestherewouldnotbegreatlytakenwiththe"majority"passionforprogramsto

alleviatesocialpain.

Supposethatisthequadrantthepastorisattractedto.Thepastor'ssermonswouldprobablyreflectthegoodnewsshefeelssokeenly;thelifeofprayerandcontemplationisthecriticalgoodnewsneededbythecommunity.Manyontheboardmightthinkofthemas"pious"sermons.Thepastormightbeconfusedbytherebeinglittleresponsetoherconvictiontofeedthelifeofprayerandcontemplationinthemidstofthebusynessofthecommunity.Theboardmightbemoreconcernedabouttheneedforasolidinterchurchcounciltoencouragemorelow-costhousingandsoupkitchens.

Thepointisthateachpointonthediagramrepresentsalegitimatebutverydifferentunderstandingofwhatgoodnewsneedstobeaddressedtowhatbadnews.

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Thetaskofthecongregation,andconsequentlytheconcernofcongregationalleadership,looksveryinterestingagainstthisbackdrop.Managingthetransformationprocessinvolvesasensitivitytothediversityofvocationsthatmembersfeelcalledto.Unlikemodelsofleadershipfromanearliertime,thetaskisnottogetalltheenergyofthecongregationfocusedinonemissionalthrustbuttobuildasdiverseasupportsystemandsendingsystemaspossible.Inthecongregationnotedabove,leadershipshouldbeconcernedaboutwhatneedstobedonetonurturethefewintheupperleft-handquadrant.Perhapsleadersshouldbewonderingwhatsuchunderrepresentationmeansinthecongregation'slife.Someoneneedstoconsiderhowtobringstrengthtothatundevelopedareaofcongregationallife.Doesthatlack,forexample,suggestanareaofspiritualblindness?

Managingthemomentoftransformationfromapostleshiptodiscipleshipandbackagainisimportantifwearetobestrengthenedtoengagetheworld'sbadnews.Religiousleadersandcongregationshavenomoreimportanttaskthantohelpeachofusinthemovementfromdiscipleshiptoapostleshipandback,continuallydeepeningourawarenessofourgiftsandofourcall.Thebetterthatflow,thebettereachofuswillbeinproclaiminggoodnews.

Alltoooftenwedonothaveadequatetoolstodiagnosewhatwefeelcalledtoaddressortoidentifyourownpersonalresources,thegiftsandtoolsavailabletousthroughourheritageandfaith.Insteadofpurposefulaction,weendupinembarrassedsilenceorconfusion,

wishingwecouldturnthewholethingovertosomebodyapastorwhocandealwithitforus.

IfourcongregationsaretohelpmembersbetransformedfrompassiveonlookerstoactiveparticipantsincommunicatingGod'sgoodtidings,theyhavelargeresponsibilitiesinalltheseareas.

Ourcongregationshavethetaskofhelpingmembersperceivewhatisgoingonaroundthem.BeingtruetothemapIhavelaidout,theneedisnotonlytheoneliberalshavebeendescribingforthepastdecadeasocialanalysisofsocietybutalsotheonetheconservativeshavepaidlipservicetobuthavenotaddressedindepththespiritualvacuumofhumanslivinginaone-storyworld.Thesocialanalysisofsocietythat

ourliberalscallforsoundslikethethinkingofsixtiesradicalsdressedupinpoliticallycorrectlanguage,chasingafterthenewesttrendswilly-nilly,payingmoreattentiontoTheNewRepublicandRollingStonethantoJeremiah.IthasathinandGodlesstaste.Similarly,Ithinkthepersonalanalysisofneedofferedbyconservativesissimplisticandnarrow,owingmoretonineteenth-centurymoralityandpietythantobiblicalfaith.

Weneedmorefromeachofthesefamiliesinthechurches.Ourcongregationsneedtoprovidemuchmoreanddeeperengagementinbothdirectionstowardsociety'stransformationandtowardpersonaltransformation.

Thatistheirbusinesshelpingpeoplefindtheirplaceinthedynamicofgoodnews,beingtransformedfrompassiveobserversofmissiontoactiveparticipantsinit.

Thisisnotacalltoactivismanditisnotacalltocontemplation.Itisastatementthateachofusiscalledtoanengagedministryinwhichfaithfulnessofsomewillleadtosocialactivity,fromdo-goodismtoadvocacyandpoliticalaction,groundedinourreligiousheritage.ForothersitwillmeanacontemplativeorpersonalinvolvementwithGod'spurposesforindividuals,oneatatime.Congregationsneedtobeabletohelpusfindourplaceinthekindofengagementtowhichwearecalled.

Consideragainthemapofmissionabove:Thepointrepresentingeachpersonisbestunderstoodasbeinginorbitaroundthecenter,representingthefullnessofministry,withallquadrantsactiveandstrong,eachpartbalancedandrelatedtothewhole.

Thereismore.InthemapIhaveshownandtheinmythicalcongregationIusedtoillustratemypoint,eachpersonissymbolizedbyaparticularpointonthemap.Inmyexperiencethatisinadequate.

Thatspaciallocationmayholdtrueatthetime,butpeoplechange.One'scallandresponsetothecalldiffersfromtimetotime.Fromourownstoriesweknowthatwehavegrownandchangedinhowweseeandengageinourministries.Soitisforallwhoseektoproclaimgoodtidings.

Aprimarytaskofthecongregationistobeareliablecenteraroundwhichthevarietyofitsmemberscanorbit,asitwere.Thestrongerthecenter,thestrongereachindividualcanbeinholdingtruetothatmoment'ssenseofcallandmission.Thestrongerandmorereliablethecenter,themoresecuretheindividualcanbeinexploringnewaspectsofcallandmission.Isayevenmore:Thestrongerthecenter,thefurther

outtotheextremesinministrycanindividualmembersbeencouragedandsupported.Perhapsthestrongestmissioncongregationsofthefuturewillnotbethosewiththegreatest,mostvisibleprojectsorservices,buttheonesthatcansustaintheirpeopleinthemostdiverseandextremeministriesofserviceandcaringonecanimagine.

Thisisadifferentunderstandingthanmostpeoplehaveoftheroleofthecongregation,butIthinkitiswhatiscalledforintheemergingage.Thecommonunderstanding,andthesourceofmuchcongregationalstrife,isthatthetaskofthecongregationistoaffirmoneplaceorquadrantonamapastherightplace,andtoprogramthingstoencourageeveryonetoseemissionasdefinedbythatposition.Clergytendtothinkthattheirconceptionofthemissionisthecorrectone;theyseetheirjobasgettingthecongregation'sprogramtoreflectthatsenseofmission.

Idonotbelievetheclergy'srolehastodowiththatatall.Theclergyhavearighttoclaimaspecialplacewithinthemapofmission,butnorighttotrytobringthecongregationtothatplace.Theclergy'sroleistohelpthecongregationestablishandholditscenter,whichisthenormativecenterofthereligioustraditioninitsfullness,notthenormativecenterofthatclergyperson'sparticularvision.Thecongregationneedssotocenteritslifeinitsreligiousgroundingthatitprovidesasecureplace,abletoaffirmandstrengthenmembers'variousministries,eventhosethatvarywildlyfromoneanother.Inthisview,acongregationmightwellbesuspiciousifitbecametoouniforminitsunderstandingofmission,iftoomanybegantoagreethatrealmissioninvolvedperceivingandactingprimarilyinanyoneofthequadrantsofthemap.Apastor'staskmightwellbetotrytoinitiatestrengthinaquadrantwherethecongregationislackingstrength,evenwhenitisaquadrantdifferentfromwherethepastorlocatesmission.

Holdingthecenter,then,isthetaskofthecongregation.Itisatasknotofdoingbutofbeing.Itmeansexploringandreflectingonthedeepestpartsoftheheritage,experiencingthepresenceofGod,centeringinworship,livingandbreathingthescriptures.Itmeansbuildinganinterpersonalcommunitywithinwhicheachpersoncanbenurturedandstrengthenedaswellaschallengedandsent.ItmeanstakingveryseriouslythediversityofGod'scalltomission,acallthatisdirect,different,andevolvingforeachindividual.Itmeanstakingseriouslythecomplexityanddiversityofthegoodtidingscalledforbytheneedsoftheworld.ItmeanstakingseriouslytheuniquesetofgiftseachpersonhastomediatebetweentheneedsoftheworldandthegoodnewsofGod.

Ibelievethattobeachallengingmissionforthecongregation.Isit,however,apearlofsuchgreatpricethatwecanriskchangingtheoperatingstructuresofourcongregationsforit?Ibelievewemust.

Chapter4TheRoleoftheJudicatoryEverycongregationissurroundedbydenominationalstructuresdesignedtosupportandstrengthenthetotalmissionofthechurch.

1Asthestormdescribedinchapter1hasgathered,andasclarityaboutwhat''totalmission"actuallymeans,judicatories,likecongregations,havefoundtheirroleconfusedanduncertain.

IntheprevioustwochaptersIhaveattemptedtogototherootsofwhatcongregationsneedtobeaboutasafirststeptoourreinventingthemforourtime.Whatistrueforcongregationsisalsotrueforthejudicatorystructuresaroundthem.InthischapterIwanttobegintheconversationaboutwhatjudicatoriesneedtobeforusaswetrytoweatherthestormandreconstructachurchforthenextcentury.2

OurJudicatories

Ourdifferentdenominationalgroupingsandecclesiologicalbackgroundsgiveusahundredwaysforcongregationstobeconnectedtoandcommunicatewithoneanother.OftenwehavebecomesoenamoredbyourownsystemthatwespendourtimearguingitssuperiorityortryingtofindevidenceinscripturethatwhatweinheritedthroughourconvolutedhistoryisreallywhatGodintendedinthebeginning.3

SomeoftheconnectionalsystemssuchastheCatholicandtheUnitedMethodisthaveclear,sharpdelineationsofrelationship,role,andauthority.Youcaneasilyfindoutwhomakeswhatdecisionsandwhen.Whenyouaskquestions,peoplerespondbyquotingthebookoforder.OtherssuchasthePresbyterianandEpiscopalsystemshave

cleardefinitionsbutlivewiththemmorecasuallyuntilthereisafight.Presbyterianswillsometimesquotetheirbookoforder,butEpiscopalianstendtogetprettyvagueandsay,"Itmustbeinthecanonssomewhere."Stillothers,suchasBaptistsandcongregationalists,takeprideintheirindependentwaysbutstillfindmodelsofcommunityandinterrelationshipthataremutuallysupportive.Theirhabitsofrelationshipandcommonheritageprovidethestructurethatmeetstheirneeds.

SomepeopleareconcernedwiththecollapseofnationalstructuresinAmericanmainlinedenominations.AlthoughIamawareofthedifficultiesonthenationallevel,Iseethoseproblemsasbeingaminorconcernwhencomparedtotheweakeninginthestructuresofthemiddlejudicatories.ThosestructuressimplyarenotworkingwellinanyofthedenominationsI'mfamiliarwith.Thoughlessvisiblethantheproblemofthenationalstructures,themiddlejudicatorywoeshavemorepervasivelong-termimplications.Mostoftheessentialworkofthechurchesthemakinganddeployingofapostlesgoesonwithoutmuchregardtonationalpoliciesanddirectionsandcouldprobablysurvivethedemiseofthosestructureswithoutmuchtrouble.Thatisnotsooftheregionalstructures.

Regionalmiddlejudicatoriesaretheclosestresourcetocongregationsandusuallyhavearesponsibilityforthecareofthosecongregations.Dependingonthedenominations,judicatoriesaregivenvaryingamountsofpowertointerveneinthecongregation,butthedenominationaldifferencesarelessthantheecclesiologistsclaim.CatholicandMethodistsystemshaveclearauthoritytostepintothecongregation,wheretheycandoprettydrasticthingsremoveapastororaboardortakeotherdisciplinaryaction.Ontheotherhand,congregationalistdenominationsgivethejudicatoryverylittlepowerforintervention.Infact,forbothofthesesystems,"reality"issomewhereinbetweentheconnectionalandcongregationalrhetoric.

Thequalityoftherelationshipbetweenthejudicatoryandthecongregationspeaksvolumesabouthowfarthejudicatoryintervenes.Wherelittletrustexistsbetweenjudicatoryandcongregation,CatholicandMethodistbishopsknowtheyhavebeeninafightwhentheyhavesimplysetouttodowhattheyhavethelegalauthoritytodo.Ontheotherhand,wherethetrustishighandbuiltonexperience,anexecutiveoftheUnitedChurchofChristoraBaptistconventioncanmovewithmoreauthoritythanthebookallowstohelpatroubledcongregationsortitselfout.Thein-betweendenominations,

suchastheEpiscopalandPresbyterianchurches,workhardatthetrustissuebutcangetintohotwaterbymakingassumptionsthattheofficeofthebishoportheauthorityofthepresbyterycarriesmoreweightthanitdoes.

Thejudicatories'accessibilitytothecongregationisthefunctionalissueIwanttofocuson.Judicatoryofficesarerelativelyclosetothecongregations.(IseethebishopofMontanaandthepresbyteryexecutiveofAlaskarollingintheaislesatthispoint.AndonejudicatoryexecutiveinCanadatellsmeitisninehoursbycarfromoneendofhisregiontotheother!)Thejudicatoryisgenerallythefirstofficecalledwhenthereisacrisisofsomesort.Judicatoriesarethefirstback-upsystemforcongregations.

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Inchoosingtostartthisdiscussionbyfocusingonreconstructingthefunctionofthejudicatory,Iamobviouslyexcludingtwootherpossiblestartingpoints:denominationaltraditionandorganizationalprecedent.WhydoIexcludedenominationaltradition?Becausetoooftenthetheologicalorecclesiologicaldefinitionofthejudicatory'srolehasbecomeareligiousjustificationforcurrentorganization.Ifnotthat,thenthelanguageoftheheritagehasbeenbenttosupportstructuresclearlynotenvisionedbythosewhofirstworkedoutthemeaningofthepolity.WhydoIexcludeorganizationalprecedent?Ifindthatstartingtheremakesitimpossibletoquestionthesacredcowsofthesystem.Startingineitherofthosetwoplacesmakesittooeasytorationalizewhatwealreadydoandmakesitvirtuallyimpossibletoinitiatechangeatabaselevel.

Theremaybeanevenmoreimportantreasontoworkatreconstructingourdenominationallinks:Thisrelationshipbetweencongregationandjudicatoryiswherethelossoftrustmosturgently

handicapsourreligiousinstitutions.

WhatCongregationsNeedfromJudicatories

OverthepastdecadeIhaveobservedjudicatoriesofmanysortsastheytriedtoprovidesupporttocongregations.EachyearattheBishopandExecutiveLeadershipInstitute,5Ihaveachancetolearnfromthreeorfourdozenworkingexecutivesorbishops.Iamdeeplyindebtedtosomethreehundredofour"alumni"whohavesharedtheirwisdomandtheir

questions.OutofthoseexperiencesIhavedevelopedalistofwhatcongregationsneedfromjudicatories.Rephrased,thesefunctionswouldanswerthisquestion:Whatdoesajudicatoryexecutiveneedtobegoodat?Inthespringof1993IrevisedandreworkedthatlistwiththehelpofagroupofPresbyterianexecutivesataconferenceatGhostRanch.HereIsharethislistwithyou.

CongregationsNeedHelpWhenTheyGetinTrouble

Anyonewhohasworkedcloselywithcongregationsknowsthatfromtimetotimeeventhebestofthemgetinsomekindoftrouble.

AtTheAlbanInstituteweareparticularlyconsciousoftheexplosivefightsthatbreakoutfromtimetotimeinallkindsofcongregationsforallkindsofreasons;atthisjuncturecongregationsorjudicatoriesoftencallonusforhelp.

7Churchfightsbreakoutatunpredictablemomentsandcanrangefromminortiffstomajorshoot-outs.Wehavediscoveredthatchurchfightsofteneruptasasurprise.Thepeopleinthecongregationmaynotrecognizetheconflictforwhatitis.Thepastormaybeawayor,worse,mayhaveflippedintopanic.Nobodyispreparedtodealwithithelpfully.Afirstsymptomoftheconflictisoftenthesigningofapetitionaboutsomething,followedbyacarefullywordedultimatumfromthepastor.Withinabriefdayortwo,thefirstvisiblesymptommayhaveledtoall-outwar.Ajudicatorythatisalertcanoftendodamagecontrolandbringtheconflicttoaconstructiveoutcome.

Churchfightsarejustoneofdozensoftroublesacongregationmightface.Oftenenoughthedenomination'sbookoforderorcanonhasproceduresforthemorecommonproblems,butonceagainthepeopleofthecongregationoftendonotknowaboutthoseprocedures.Whatareyousupposedtodowhensomebodymisappropriatesfunds?What

areyousupposedtodoifamajorprogramofthechurchcollapsesonyou?Whatdoyoudoifsomebodysaysyouaregoingtoreceiveabequest?Whatdoyoudoifthehighwaydepartmentwantstobuildaroadthroughyourchurchbuilding?Whatdoyoudoifsomeonethreatensalawsuit?Whatdoyoudoifthepastorhasmisbehavedandtheboardknowsit?Whatdoyoudoifthepastorhasmisbehavedandthelocalpaperknowsit?Whatareyousupposedtodoiftheboardcannotgetaquorumtodoitswork?Whatareyousupposedtodoifyoususpectthepastorhas

becomeanalcoholic?Whatareyousupposedtodoifnobodycanfindtheofficialrecordsofthecongregation?Whatareyousupposedtodoifacongregationtakesanose-diveinfinancialreceipts?

Otherswhoworkwithorincongregationswillhaveotheritemsontheirlists.Youcanbesureofonething:Thelistislong.Congregationscanhavethesamedifficultiesasanyotherorganization,buttheproblemscanbeexacerbatedbytwoscenarios:(1)ahabitofspeakingaboutplainthingsintheologicaldouble-talk(ascrew-upincommitteeassignmentscanbecome"aviolationofmyvocationalcommitments"),and(2)thelikelihoodofanappealtoahighercourtGodinawaythatescalatesadifficultyintoaconfrontationofGoodandEvil(whenyouthoughtyouwerejustworkingonthebudget!)

Judicatoriesneedtodevelopacapacitytohelpcongregationsclarifywhat'satthebottomofthetroubleandworkoutastrategyfordealingwithit.Idonotthinkthejudicatoryneedstobeabletosolvetheproblems.Notatall.Butthejudicatoryneedstohavearelationshipwiththecongregationinwhichthecongregationrespectsthejudicatoryanditsadvice.Insomecasesjudicatorieswillhavedirectanswers,butinmostcasestheycanhelpmostindiagnosingtheproblemandinadvisingthecongregationasitdealswiththeproblemorsecuresotherhelpindoingso.

Congregationsneedthejudicatorytobeclearaboutwhatkindsofsituationsitcanprovidehelpforandwhatkindsshouldbereferredtooutsiders.Let'sbehonest.Thatcallishardforajudicatorytomakeifitthinksitmustsolveeverythingthatcomesalongorifithasanunrealisticideaofwhatitslimitsofenergyandskillare.Ifajudicatoryexecutiveisinsecureoranxious,hemaybeunabletopermitoutsiderstohelp.Heislikelytoattemptanin-depthinterventioninatwo-hourmeetingbecausethatisallthetimehecan

spare.Wehavefoundthatsomekindsofinterventionsa"hotfight,"forexamplecantakesixtotenfulldaysofcarefulworktomovetoresolution.Insuchacasethejudicatoryexecutivedoesnothelpthecongregationbytryingtoforceaquickfixwhichusuallyexacerbatestheproblem.

AUnitedMethodistcongregationIknowaskeditsdistrictsuperintendenttohelpitdesignalong-rangeplanningprocess.Asheworkedwithleadersofthecongregation,theDSpickeduptheiranxietyaboutmixedsignalstheyweregettingfromtheirpastorabouthisleavingorstaying.TheDSwasabletohelpthemmakeabetterdiagnosisoftheir

problemsothattheycouldclarifytheirrelationshipwiththepastor.Thenthelong-rangeplanningstartedtogetofftheground.Thatcongregationwasstrengthenedbyajudicatoryexecutivewhodugbelowthesurfaceissueandhelpedthemdealwithadeeperissue.

ADisciplescongregationinanurbansettingstruggledwithkeepingupasoupkitchenwithincreasinglyburned-outvolunteers.Whentheydiscusseditwiththeirjudicatoryexecutive,shehelpedthemgotoothercongregationsofotherdenominationsandaskforhelp.Theexecutivealsopointedthepastortowardacourseinwhichhecouldlearnmoreaboutthecareandfeedingofvolunteers.

Theseillustrationsaredeliberatelyundramatic.Buttheyillustratethekindsofquestionsajudicatoryhasgottorecognizeasimportantandbepreparedtohelpacongregationwith.

Ipredictthatthestormierthefuturegets,themorejudicatorieswillhavetheirhandsfull.Twotroublespotsarelikelytoincreaseexponentiallyoverthenextdecadecallsforhelpinconflictmanagementandwithfinancialshort-fall.Judicatorieswilldowelltoincreasetheirskillsandlocatetrustworthyalliesinthesetwoareaspeoplewhocanbecalledintoaddtotheavailableresources.Theyneedtohavealarge''adjunctstaffpeoplewhosesalariestheydonotpay,butwhomtheycancallinfor"piecework."ThatisoneofthemostproductiverolesTheAlbanInstituteplays,backinguptheenergiesandskillsofjudicatoryleaders.

Fromtimetotime,congregationsneedhelp.Judicatoriesneedtobereadytoprovidecounseland/orresources.

CongregationsNeedtoBeLeftAlone

Forthemostpart,whencongregationsarenotactivelyaskingforhelp,judicatoriesneedtoleavethemalone.Mostcongregationshaveprogramsinplaceandenergyharnessedtotheirtasks.Most

congregationshaveaprettygoodworkingrelationshipwiththeirpastors.

Ifsuchisthecase,congregationsoughttobeleftalonemostofthetimetogetonwiththeirwork.Istatethisinelegantlyasmybiastowardneglect.PerhapsIwouldnothavesuchabiasinothergenerations,butnowisthetime....

Judicatoriesoftenoperateasiftheywerebeingremissiftheyarenot

callingalotofmeetings,workingwithalotoftaskforces,andsponsoringmanyjudicatoryactivitiesforlaityandclergytobeengagedin.Mostcongregationsdonotneedit.

Igetnervousaroundjudicatoriesthataretoolinguptodevelopmissionstatementsandlong-rangestrategicplans.Maybeitisagoodideasometimes,butmaybeitisorganizingtodosomethingnobodyneedstohavedone.Thepersonbeingservedinmuchjudicatoryactivityisthejudicatoryitselforitsstaffmemberswhoneedtoexercisetheircreativity.

Mypointhereistoencourageajudicatorytooperatestrategicallyintermsofitsprimarytaskstrengtheningthecongregationswithinitsbounds.Thatmeansnottreatingallcongregationsalike,butdifferentiatingamongthembeingpreparedtomakestronginterventionswhereneeded,andtoleaveothersalone.

CongregationsNeedtoBeJackedUpWhenTheyAreOffBase

Congregationsneedsomebodywhocaresenoughaboutthemtotellthemwhentheyaregenuinelyoffbase.Whenpovertyaboundsintheirneighborhoods,somebodyneedstoraisequestionsiftheyplanopulentnewbuildings.Whenchildrenandfamiliesareatrisk,congregationsneedtobebroughtupshortiftheydropday-carecentersonwhichtheircommunitieshavecometorelyorpulloutofcoalitionsforfamilyaidorsupportforthepublicschoolsystems.Congregationsneedtobecalledtoaccountiftheyneglectopportunitiestosupportmissioneffortsoutsidetheirownlocalprograms.Congregationsneedtobejackedupwhentheyareirresponsibleintheirrebellionagainsttheirowndenominationalstructures.Congregationsneedtobecalledtoaccountwhentheymisusetheirstaffsorpaysubminimumwages.Congregationswithsignificantfinancialresourcesneedhelplearningtobegoodstewards.Warning:Theyprobablywillnotaccepthelpfromthejudicatory

itself.(Theyprobablydonottrustthejudicatory,oftenforgoodreason.)Thismeansthejudicatoryneedstobesuretheyhaveaccesstoresourcesthecongregationswilltrust.

WhenIsaycongregationsneedsomebodytoholdthemaccountable,Idonotmeanthatthejudicatoryshouldseeitselfascallingtheshotsinalltheareasdescribedhere.Thepointisthatsomebodyneedstoget

involved,askquestions,ifnecessaryputcongregationsonthedefensive,andmakethemthinkthroughwhattheyaredoing.Iftheytaketimetoreflect,checktheirstatusanddirectionoftheirmission,andthengoahead,Ithinkthejudicatoryhasdonethejobcalledfor.Idonotbelievethejudicatoryhastheresponsibilityofalwaysbeingrightorevenobeyed.

CongregationsNeedPastoralCare

Ispeakhereaboutthecorporatepastoralcarethatcongregationsneedintheirlifetogether.Ofcoursethepastorhasataskhere,butsomethingsneedanotherdimensionofcare.

Congregationsneedgrief-carewhenfacingthelossofapastororakeylayleader.Congregationsneedcarewhenthebuildingburnsdownorisflooded.Congregationsneedcarewhenabiglocalbusinessgoesbelly-uporalocalcatastrophestrikesahotelburnsdownoraplanecrashes.Thecongregationneedspastoralcareafterafiercecongregationalbattle.Congregationsneedlotsofcarewhentheyhavebeenbetrayedbythemisbehaviorofaclergyperson.Theymayevenneedcarewhenthereisprominentmisbehaviorbyaclergypersonofanothercongregation,eveninanotherdenomination.

Goodpastoralcaregiversoftenseeneedsthoseneedingcaredonotsee.Pastorsrecognizegriefandneedtobeaggressivein"movingin,"eventhoughthegrievingpersonmaynot"want"attention.Pastorsknowthatsometimeswithdrawalisasignofdepression.Similarly,judicatoryexecutivesneedtobewillingtobeabitpushywhentheyknowhelpisneededsuchaswhenapastorleavesandgriefhitsthecongregation.Thisisoneplace(thereareothers)wherecongregationscoverovertheirfeelingswithallsortsofself-importantverbiagelikethechildwhotellstheparent,"Icandoitmyself.''Parentsneedtobeonthelookoutforthechildwhoisinvolvedinsomethinghereallycannothandlebyhimselfandbewillingtostepin.So,too,with

judicatoryexecutivesandbishopsandtheirstaffs.

Myfocusonthenegativeexperiencesthattriggeraneedforcareshouldnotnegatetheneedforthejudicatorytobethereforthemomentsofcelebrationandthemarkingofmilestones.Therearetimesandcommunitiesthatneedamessageofcongratulationswhenthehigh-school

teamwinsorcomesinsecondinthestatebasketballtournament.Orevenwhenafunddrivegoesoverthetop.

CongregationsNeedPastoralCareforTheirPastors

Nooneneedstounderlinethepressurepastorsareundertoday.Asparadigmsofministrychange,clergyarealsobuffetedbyfinancialpressures,insecurityregardingtheirprofessionalfutures,andadiminishedpublicimageoftheirroleinsociety.

Themultiplicityofchangesthathavesimultaneouslyhitclergyleavethemstressedandfeelingburnedoutastheytryhardertoaccomplishtheirworkwithreducedresources.AlltoooftenIfindclergyalmostimmobilizedtheyaresoawareoftheirpainandneed.Wheninthatstate,theyforgetwhattheyhavelearnedinpastoralcarethatpastoralcaredoesnotequalpatsonthebackandhand-holding.

Thepastoralcareclergyneedfromtheirjudicatoriesisthekindthatgetsthemtobethefirst-classprofessionalleaderstheyintendtobe.Ihaveworkedwithclergyfordecades,andIfindthemhappiesttacklingtheirwork,solvingproblems,makingtheirbrickswhetherornotanybodygetsthemthestraw.Judicatoriesneedtoavoidinfantilizingtheirclergy,thinkingofthemas"poorsweetbabies"needingconstantcare.Clergy,likeeveryoneelse,canbecomebottomlesspitsofneedsiftheirleaderspandertothoseneeds.

8

Judicatoriesdoneedtobeawareoftheheavystressesandtrytoseethatresourcesareavailablefortheclergypersontemporarilyoverwhelmed,seriouslydepressed,orill.ButIwouldurgeabiastowardhealth,givingclergyadditionalchallengesandresources,notsympathy.Evenwheretherearedifficulties,clergyneedtobeencouragedtotakeactionfortheirownhealth.Havingagoodlistof

opportunitiesforprofessionaleducationandasolidscholarshipfundismoreimportantthanplanningaclergydevelopmentprogramthatisfullyfundedbythejudicatory.9

Wedoneedtorecognizetheextraordinarypressuresonclergy.Theoldertheyare,themorerevolutionstheyhavelivedthrough.Whatisexpectedofthemhaschanged180degrees.Oncethefront-linetroopsofacrusade,theyhavebecomethemesssergeantsinanarmytheydonotcontrol.Theirroleascommunityleaderoftenhasbeeneroded.The

clarityabouttheirworkhasdisappeared.Theycatchmorecriticismthanpreviousgenerationsofclergy.Mostofthemweretrainedforanotherrole,anotherinstitution,anotherhistory,anotherworld.

Judicatoriesexercisepastoralcarebyhelpingthesededicatedpeoplepulluptheirsocksandstockingsandpitchinasthecompetentlearnerstheycanbe.

CongregationsNeedHelpwithLeadershipDevelopment

Manycongregationsdonotadequatelytrainnewleadersandseetoeffectiveleadershiptransitionsforlaityorclergy.Themostseriousgapisintheinadequatetrainingsupportjudicatoriesgivewhenclergyandlayleadersarestartingupanewleadershipteam.Everyjudicatoryneedstogiveprioritytoensuringthateverypastormovingintoanewpositionhastrainingorconsultativeassistancetoputtogetheranewworkingteamofclergyandlaity.Iseethisasthemoststrategicopportunitytoraisethelevelofeffectiveleadershipinacongregation.Everyjudicatoryneedstohavesuchaprograminplaceeveryyear.Itshouldbeabuilt-inexpectation.AtTheAlbanInstitutewehavehelpedEpiscopaliansandLutheransbeginsuchprograms.

Alesseropportunityisavailableeveryyearwhennewboardmembersareselectedforthecongregation;everysuchchangeisanopportunityfornewteambuildingforthecongregationleadership.

10Mostcongregationsarelefttofendforthemselvesatthesetransitionaltimes,withtheresultthatfewcongregationalboardsoperateveryeffectively.Largecongregationsneedteambuildingandtrainingfortheirstaffs.Eventhoughtheyhaveresourcesathand,theyoftenforgettodoit.Judicatoryexecutivesneedtopushthemtoactonthisneed.Ifthereareseveralsuchcongregationsinthejudicatory,annualorbiannualstaff-buildingconferencescanbeveryhelpful.

Smallcongregationsmayhavelimitedabilitytotrainleaders.Somefailtoseethecommunitybenefitsofsuchtraining.Inmanysmallercommunities,thechurch-basedleadershiptrainingisvirtuallytheonlyleadershipdevelopmentavailableinthewholecommunity.TheAlbanInstitutehasfoundthatwhenweworkwithasmall-townchurchtoresolveconflict,thewholecommunitygainsresourcesfordealingwithotherconflicts.Leadershiptrainingincommunicationskills,inhowto

managesmallgroups,inhowtodesigneffectivemeetings,inhowtoputtogetheraneducationaldesignallareneededineverycongregation.Yetonlythelargestmegachurcheshavetheresourcestodoitforthemselves.

Somejudicatorieshavebeenabletobrokerthetrainingresourcesavailableinlargercongregationsforuseinsmallerones.Largecongregationsoftenhavemorestaffresourcesthandoesthejudicatory.

CongregationsNeedTechnicalAssistance

Manycongregationshavelimitedresourcesoftechnicalknow-howinmanagingtheirownlivesorinteractingwiththeoutsidecommunity.

Basicplanningskillsandknowledgeabouthowinstitutionsworkareimportantforcongregationsinchangingtimes.Forinstance,techniquesforfundraisingandfundmanagementcanhelpcongregationsordertheirlives,butsomeonehastoseethatthoseresourcesareavailable.Someoftheissuesaddressedearlierinthischapterhavetodowithtechnicalassistanceknowledgeaboutconflictmanagement,forexample,orunderstandingtheimpactofgriefoncorporategroups.

Congregationsoftenalsoneedhelpfromoutsidetounderstandwhatisgoingonintheworldinwhichtheyminister.Fewofthemhaveskillsinreadingdemographicoreconomictrendsintheirtownorcounty.Informationandinterpretationisoftenavailable,buttheydonotknowhowtoaccessit.Someone"outside"mayhavetohelpcongregationsconnectwiththisknowledgeifitistohelpthemwiththeirministries.Ajudicatoryofficethathasalistofphonenumbersofcountyplanningagenciesineachcountycanreallyhelpitscongregationsthatwanttoplanforthefuture.

Mostcongregationsalsoneedagreatdealofhelpinprofessional

techniquesforfundraising.Fewcongregationsareabletogivemembersadequatehelpinplannedgiving,butjudicatoriescanlocatesuchresourcesandmakethemavailable.

CongregationsNeedaSenseofTheirPlaceinaLargerMission

Toomanycongregationsgetlockedintothelocalsenseofmissionwithsuchenthusiasmthattheyturntheirbacksonneedsbeyondtheirboundaries.Thisisbothgoodandbad:goodinthatitoftenisanewandimportantcommitmentofdirect,hands-on,grass-rootsactionthatproceedsfromtheirfaith;badinthatitdisengagesthemfrommissionconcernsthatgenuinelybelongtothemandhaveaclaimonthem.

Thejudicatoryhasaspecialresponsibilitytohelpthecongregationwidenthehorizonofitsconcernformission.Thejudicatoryhasadifficult,slipperypathtofollowpushingcongregationstorespondtomoredistantmissionresponsibilities,whilenotusingthatsimplytojustifythejudicatorybudget.Muchofthesuspicionofcongregationstowardtheirdenominationalstructurescomesfromadiscomfortthatallthetalkabout"mission"isjustaploytogarnermoneytopaybureaucrats.Or,whatmaybemoredestructiveoftrust,thatthejudicatoryisjustinterestedinitsownpetprojects,mostofwhichdonotlooklikemissiontothepeopleinthepew.Thishasdugusintoaholeinwhicheventhemosthigh-mindedpleasofchurchleadersarelikelytofindconsiderablesuspicionamongmanygenerouscontributorswhocareformissionandcareforthechurch.Insuchaclimate,judicatoriesdigevendeeperholeswhentheyholdeverbiggerandmorefrequent"extramissiongiving"campaignsinwhichtheydisguisethefactthattheyareraisingmoneytocontinuedoingwhatpeoplehavedecidedtheyarenotenthusiasticaboutdoing.

Eventhoughpastpracticeshavedamagedtrustandcredibility,judicatorieshavearesponsibilitytoworkatwideningthevisionofthelocalchurch.Sotheyhavetorebuildtrust.That'snotabadthingtobeworkingon.Ifthejudicatorydoesnothelpthecongregationlookbeyonditsbounds,itwillbedamagingthecongregation.Yes,thetaskisdifficultandtherearepatternsfromthepastthatwillhauntus.No

matter.Idonotsuggestabiastowardinaction.

CongregationsNeedSomeoneWhoListensandListensandListens

Themostimportantthingacongregationneedsmaybesomebodyoutsidewhojustlistensandpaysattention.Someonewhoreadsitsweeklybulletinandpicksupsignals.Someonewhoknowsthegroupwell

enoughtorecognizewhenitneedssomekindofintervention.Someonewhoisnotafraidtofollowuponhunchesthatthingsarenotgoingwellorperhapswhenthingsneedcelebrating.

Ihave,then,goodnewsandbadnewsforthosewhoworkinjudicatoryoffices,whethertheybebishops,executives,regional/areaministers,superintendents,moderators,or...somenameIhaven'tyetheard.

Thebadnewsiswhatmostofyoualreadyknowinyourbones.Theoldsystemisnotworking.Itisbasedonorganizationalassumptionsandfunctionsdesignedforanotherageandanotherwayofthinking.Itisbasedonsetsofloyaltiesandunderstandingsofauthoritythatdonotholdtoday.Whatmaybeworse,thefinancialunderpinningsofthejudicatoryarethreatenedalmosteverywhere,andthatthreatwillnotbedealtwithadequatelybyworkingharderattheno-longer-workingsystem.

IhopeIambeingveryclearthatthebadnewsisverybadandveryurgent.TheeffectivenessofeveryregionaljudicatoryIknowisinserioustroubleanditisnotgettingbetter.Idramatizemypointbyaskingjudicatoryexecutiveshowtheywilldotheirjobsinfiveyearswhentheyhavehalfthestafftheyhavenow.Iaskthemwheretheirsuccessorswillgetsalariesfrom.

Thegoodnewsisgoodnewsindeed.Theneedforwhatajudicatorycanprovideissharpandreal,evenifitmaybedifferentfromthefunctionscalledforinpastgenerations.Itisalsotruethatthefunctionsareneededbythepartofthesystemthathastheresourcestopaythecostsifconvincedthatthefunctionsarefocusedonhelpingmissionhappen.Theconnectionbetweencongregationsandjudicatoriesisofenormousself-interesttoeachnotsimpleselfishself-interest,butaself-interestinseekingtocarryouttheircalloffaith,tomakeadifferenceintheworldandforthekingdomofGod.

WilliamMcKinney,widelyknownteacher,leader,researcher,andconsultantwhoworksatHartfordSeminary,wasrecentlyaskedtoanalyzetheroleplayedbypeoplewhoworkedregionallyinaproject(runbytheCenterforCongregationsinCommunityMinistryatMcCormickSeminaryinChicago)tosupportlocalcongregationsastheygotinvolvedinsocialministryprojectsintheMidwest.Thesesupportpeoplewerenotactingasjudicatoryexecutives,butIseeMcKinney'sfindingsasbeingusefultoourjudicatorydiscussion:McKinneydescribedtheirroleasthatof"persistentfriends."Thesepeopleworkedfortheprojectbutwereexternaltothecongregations,bringingskillsand

challengestothem.Theyproddedthecongregations,advisedthecongregations,"heldhands"withthecongregations,helpedthecongregationsfindresources,foundwaysforthemtoovercomedivisionsandconflicts,showedthemhowtoplan,andalsostoodbyandwatched.Theydidnotgiveuponthecongregationswhentheygotinself-defeatingpatterns.Theykeptcomingbackandcomingback,callingthecongregationstohigherexpectations.

Yesterday'smodels,inwhichexecutivesactedasiflordingitovercongregationswasthebestwaytohelpthem,workinfewerandfewerplaces.Theynolongergenerateloyaltyorproduceresultsastheydidinadifferentworld.Similarly,themodelsinwhichtheexecutivesstoodbackonlytocomeinwithapologywhenbloodwasonthewallsdonotdojusticetothecriticaldevelopmentalneedscongregationshavetoday.

Wecanclarifytheexecutiveroleonlyasweunderstandthelifeofcongregationsandthefunctionsneededifcongregationsaretobeengagedintheirworkofreachingoutintohumanlivesandcommunities.Thischapterhasbeenanattempttobeginlookingatthosefunctions"fromthegroundup."

McKinney'sphrase"persistentfriend"isagoodplacetostart.ThemodelofthoseChicagoprojectleadersisinstructive.Aslongastherearecongregationsthatseektomakedisciplesandsendthemintothecommunityasbearersofgoodnews,thosecongregationswillneedpersistentfriendswhochallengeandsupportthemintheirtask.

Chapter5RoadblocksandDirectionsfortheJourneyThoseofuswhoseektoreinventourreligiousstructuresforthenextgenerationareawareofthecomplexandresistantforcesweface.

1Itoftenseemsthatwhenwetakeonestepahead,weslipbacktwo.Our"newproject"endsupputtingusinmoretroublethanwewereinbefore.Howmanyimportantattemptshavebeenmadeinhowmanycreativeways?Andyetthewindsofthestormareunabated.Wesometimeswonderifoursheerstubbornnesskeepsourhopesalive.

IcannotnumberthewiseandcommittedcolleaguesIhaveseenchargeupthehill,yearafteryear,allwithconviction,mostwithgreatplans,allabsolutelycertainthatthistime,thistime,theywouldsucceed.IhearthatconvictioninthevoicesofthosewhophonemetotellofthegreatplantheyhavedevelopedandIrememberhowexcitedsomeonewasthirtyyearsagowhotriedthatveryplaninChicagoorintheBayArea.Ihaveamemorybankfulloffailedefforts.Nonefailedbecauseofstupidity.Nonefailedbecauseoflackoffaith.

Perhapsweunderestimatedtheproblemsthatstoodintheway.PerhapsweunderestimatedthepoweroftheOpposition.Perhapswewerenaive.Ihaveafeelingthatoneofourmostpowerfulidolsis"MyNewIdea,""TheNewProgram,"oreven"TheNewSystem.''MartinMartyoncetoldmethatmyworkwithcongregationshadremindedhim"thattherearenobigdealsanymore."

Someofushavenochoicebuttochargeupthathillagain.AsLutherputitinamoreovertlytheologicalsense,we"candonoother."Andwhatcanwebegintodothatisdifferent?Wecanmoreconsistently

trytolearnfromourexperienceandmapoutthoseforcesthatconsistentlygetinourway.InthischapterIwanttonamesomeofthemajorimpedimentsaheadofusandthecluesIhaveformovingahead.Iam

awarethatmanyoftheobstaclesareconnectedtotheothers.Weareunlikelytobeabletosolvethemonebyone;wewillhavetodealwiththewholesystematonce.

2

WeHaveDugOurselvesintoaFinancialHole

OneofthemajorprophetsofthetwentiethcenturyisashadowyfiguredescribedbyWoodwardandBernsteinintheirstoryofWatergate.DeepThroat,astheynamedthemanwhospokefromtheshadowsoftheparkinggarage,said,''Followthemoney!"Theydid,andtheybroughtdownapresident.

DeepThroat'sadvicetothereportersisaguidelineforlookingatproblemsanddirectionsinanyinstitution;ithasgreatrelevanceforthedifficultywehaveindealingwithcongregationsandintryingtochangethem.Let'sdiscussseveralareasinwhichourrelationshiptomoneyiscripplingourabilitytodowhatwesaywewanttodotorenewourinstitutionallife.Leadersofchurches,especiallyclergy,uselanguageallthetime,oftentoobscureratherthanclarify.ButhereIwilluseunvarnishedlanguage,sayingthingsmoredirectlythaninourchurchystyle.ForgivemeifIoffend.

WeHaveConsistentlyMisappropriatedFunds

Iprobablyhaveyourattention.Thepointisthatchurchesconsistentlyuselargeamountsofmoneyinwaysthedonorsdonotunderstandorapproveof.

Thereisnocriminalintent.Thisiswhathappens:Thosewhogivetotheircongregationsdosoforavarietyofmotivesandinavarietyofstylesfromthosewho"paytheirdues"tothosewhowantto"makeanimpression"tothosewhogiveinsimplegratitudetoGod.Butthereis

animplicitcontractinallcasesthattheresourceswillbeusedtosupportthepurposesandconcernsofthereligiouscommunity.Peoplewhogivetochurchesexpectthatthemoneywillbeusedforthepurposesthemissionofthatchurch.Notmanypeoplewhogivedosostatingnarrowrestrictions,althoughsomedo.Mostpeoplearepreparedtotrusttheirleadersandgivesomelatitudeinhowthefundsarespent.They

knowthatitmaybeimportanttosupportsomethingstheyarenotenthusiasticabout.Theyexpectthattheirmoneywillbeusedtomakeadifferenceinsomethingimportant.

Butinthepastfewgenerationsagaphasgrownbetweenwhat"mission"meanstothespendersofthemoneyandthegiversofthemoney.

3

IfirstsawthismisappropriationinactionsomeyearsagoasaparishpastorinNorthCarolinainajudicatorythatprideditselfontheforward-lookingandextensiveministryitsupportedintheregionaluniversitiesandcolleges.Wehadclearplanstoplaceafull-timecollegechaplaininasmanykeyplacesaspossible.Theareahadmanyfineinstitutionsofhigherlearning,parentsofcollegestudentswereinallthecongregations,andfewparisheshadanyquestionsaboutsupportforthisvitalwork.Whathappened?Overarelativelyshortperiodoftime,thefunctionofthecollegechaplainschanged.Atfirstcollegechaplaincywasbasicallyaone-on-onepastoralministrynotunlikeyouthministryinacongregation.Then,respondingtopressuresandneedstheydiscoveredoncampus,chaplainsbegantoworkatministrytoeducational,institutionalstructuresandthenatministrytostructuresofsociety.Inmanywaysthiswasarequirementofthetimethesixtieswhentobeintouchwithstudentlifeonehadtobeconcernedfortheissuesthatengagedstudents.Collegechaplains,iftheyweretobeintouchwiththeirstudents,felttheyhadtobecounselinggroupsthatwereplanningdemonstrationsandgettingout"wheretheactionwas,"notplanningchurchsuppersandliturgiesandvisitingdormrooms.

Thehindsightofafewdecadesmakesiteasytoarguefororagainstthatchangeof"jobdescription."Somethingsweregained,otherslost.

Thatisnotthepoint.Thisis:Thesupportersofcollegeministriesthoughtthattheyweresupportingtheoldermodelofministry.Atannualconventionafterannualconvention,supportforcollegeministrywascalledforbydenominationalleaderswhothemselvesknewthattheworkhadchanged,butthoseleadersdidnotmentionthechangestothelaity.Manyofthedonorsdidnotknowthechangehadoccurred.

Oftenthedonorsdiscoveredthechangebyreadinganewspaperaccountofacollegechaplainmakingaspeechinthemiddleofacontroversialmeetingordemonstration.Morethanonechaplaingotfired.Manydonorsfeltbetrayed.Otherdonorsprobablythemajorityrecognizedthechangeandcametoacceptitbutlostalittletrustinthesystem.Thepeoplewhohadthepowertosetthepolicydidnotworkathelpingthedonorunderstandhowthemissionhadchanged.

WhatIhavedescribedhereinonesmallstoryaboutcollegeministryhasbeenhappeningforagenerationinmanyotherareasofmissionwork.Denominationalandregionalleadershavegenuinelystruggledtofindmoreeffectivewaystodotheworkofministry,developingimaginativeandimportantnewdirectionsofmission.Buttheyhaveallowedterriblegapstodevelopbetweenwhattheyaredoingandwhatthedonorsthinktheyaredoing.Tothedonor,suchagapcanfeellikebetrayalofatrust.

Thepointisnotwhethertheirprogramswereright.(Mybiasisthatmostoftheeffortshavebeenwellmotivatedandontarget.)Thepointisthatwehaveallowedgapstodevelopthathaveerodedtrust.

Thepublicmediaoccasionallystepintothisgaptothedismayofreligiousleaders.EverydecadeorsoReader'sDigestpublishesanarticleaboutwhattheWorldCouncilofChurchesortheNationalCouncilofChurchesoroneoranotherofthedenominationsisreallydoingwiththedonationsitreceives."Thepeopleinthepew"givealoudcrybecausetheyhavenotknownthattheirchurchleadershavechangedprograms.Thechurchleadersgetequallyupset,thinkingthatimportantmissionconcernsarebeingundercut.Bothhaveapoint.Butagain,mypointliesinthefactthatourreligiousleadershavenotfeltaccountablefortheirchoices.Intheirenthusiasmforimportantmissioninitiatives,theyhaveactedlikeintellectualelites.Attheirworst,someofthemhaveactuallyfeltcontemptforthenarrowvisionofsomeofthedonors,andtheyhavefeltjustifiedinusingthefundsinwaysthosedonorswouldneversupport.

Theprophetictaskofthechurchoftenrequiressometostepoutbeyondthecommondenominatorofunderstanding.Butprophetsunderstandthatthereiscosttothatsteppingout,andtheyhavetoexpecttopayit.Manypeopleexpectdenominationalleaderstoexertpropheticleadership,butnooneseemstounderstandthatprophets

rarelyhavebeenknowntoleadinstitutions.Samsonisrightlyhonoredasapropheticjudge,butlookwhathappenedtohimwhenthewallsfelldownonhim.IsometimescallthispatternofdenominationaluseoffundstheSamsonsyndromeofleadership.ItmaydosomedamagetothePhilistines,butit'shardontheprophet,too.

Ourproblem?Ourwayofoperatinghasledtosignificantlossoftrustinoursystems.

WeRefusetoPayAttentiontotheDisasterThatIsApproaching

Congregationsandtheirreligioussystemshavetheirheadsinthesandintermsoftheirfuturesupport.Iseeabrickwallthirtyyearsdownthepike.Idon'thearanybodyelsetalkingaboutit.

Alloftheevidencewehavepointsinonedirection:Youngergenerationsdonotcontributetoreligiousinstitutionsasgenerouslyasdidtheirelders.Publishedstudiesofthephilanthropicgivingofbabyboomersarenotencouraging,althoughafewoptimistshopethattheirbehaviorwillchangewhenthemortgageispaidupandtuitionpaymentshavecometoanend.

Iseelittleevidencethatthedenominationsareexercisedaboutthisproblemorbeingaggressiveintryingtoovercomeit.Withalltheprofesseddesireforexpandingthediversityofthechurches,denominationsareavoidingtheproblemofresearchanddevelopmentofwaystoincreasegivingamongamorediverserangeofgroupsandgivers.

Morethanthat,thedonorbaseofthemainlinedenominationscontinuesitsdependenceuponamonochromeconstituencywhite,middleagedorolderchurchmembers.Thedonorbaseisagingandisnotexpandinginnumbers,diversity,orage.Thisaloneshakesmyconfidenceinourdenominationalleadership.Itisonethingtotrytochangethingsandfail;itisanothernottotry.

Intheforeseeablefuture,demandforfinancialresourcesislikelytocontinuetooutstrip"supply."Indeed,Ibelievefinancialresourceswillcontinuetodiminish.Intimesofdiminishingresources,anyproject,program,orministrythatisnotself-supportingwillbeintrouble.Subsidiesofanykindwillbehardtocomeby.Churchleadershipwillincreasinglybeconcernedwithstaffandprogramcuts.Inevitablecutbackswillalwaysengenderconflictbetweenthosewhosepriorities

differ.Wealreadyseethisbeingworkedoutinhundredsofjudicatorybudgetdebatesandinallthenationaldenominationaldebates.

Thereissomegoodnewsandsomebadnewsintherelianceofourinstitutionsontheirprovendonorbase.

Thegoodnewsisthegrowthofstrongpledgedannualgivingoverthepastgeneration.Mainlinechurchmembersnowtalkaboutproportionalgivingandeventithing.Anincreasingnumberpracticeoneortheother.Somemainlinedenominations,likemine,theEpiscopalChurch,haveexperiencedremarkablegrowthofpledgedgivingwithstrongleadershipfromthetopdownandfromthebottomup.

Someofthebadnewsisrelatedtothat.Mostofourdenominationsaresodependentonthissinglesourceoffundingthattheyputalltheirfund-raisingenergyintoit.Theyseemtopaylittleattentiontothefactthatthepoolofgiversisdeclining,makingthisashort-termstrategy.Theirsuccesskeepsthemfromdevelopingotherapproaches.Thedenominationsseemtohaveforgottenthatpledgingitselfisarelativelyrecentpractice.Alltheeggsseemtobeinthatonebasket.Otherbasketsareneeded.

Themostperplexingneglectisofplannedgiving.

4Denominationsandcongregationsthatarestronginsupportoftithingblanchwhenthewordendowmentcomesup.Iwonderwhyitissosalutarytogive10percentofone'ssalarytoone'scongregationandatthesametimesodangeroustogive10percentofone'sestatetothecongregation.Thereseemstobeatheologicalpositionofsomesortstakedoutontheoldsaw,"Theonlywaytokillachurchistogiveitanendowment."Clergy,almosttoaperson,areenergeticallysuspiciousofendowments.Fewclergyareopentotheirparishionerswhowanttoleavesubstantialsumstotheircongregations.Fewofusseemtorealizethatformostofitshistorymostofthechurchwasfinancedprimarilythroughresourcesgainedbybequest.Afewjudicatoriesandcongregationshaveappointedplanned-givingofficers,butlackofinterestintheirworktendstomarginalizethemanddecreasetheireffectiveness.

WhileIhaveneverheardofaseminary,acollege,ahospital,orevenasymphonyorchestrasaying,"Wewouldbeunfaithfultoourtraditionsifweacceptedresourcesforthefuture!(theonlyhealthyhospitalisonewhosepatientsbearthefullloadofthecosts),"Ihearthatregularlyfromcongregationsandfromclergy.Thesituationmaybeworse.Iknowofseminaries(withaggressivedevelopment

programs)thatteachstudentsthatendowmentsarebadforcongregations.Thesameseminarieshaveaggressiveplannedgivingprogramsfortheirownsupport.

Congregations(orjudicatories)withsignificantendowmentsdohavesomespecialchallenges.5Managingtheendowmentitselftakesenergy.Therearebiganddifferentproblemsofpriorities.Stewardshipeducationisdifficultinsuchcongregations.Morethanadecadeofworkingwithendowedcongregationshashelpedmeseethattheproblemstheyfaceareformidable.Icannotunderstandwhythissofrightensmostchurchleaders.Itisasifchurchleaders,particularlyclergy,assumethatmoneyitselfisevilastrangetheologicalpositionforthose

whosescripturesincludethestoryJesustoldaboutthetalents.Icanunderstandanxietyaboutadifficulttask;IcannotexcusethecopoutsIseeinthisarea.

Thefactisthatallcongregationsareendowedalready.Someofthemareheavilyendowedeventhoughtheydonotadmitit.Theyhavebuildingsgiventhembypastgenerations.(Oftenthecurrentusersofthebuildingarenotedonlyforthefactthattheyareinadequatelymaintainingthatendowment.)Theyhaveformsoforganizationandaheritageoffaiththatisanendowmentfrompastgenerations.Theyhaveastoryofministrythattheydidnotinvent.Evenmostwithtreasurersandboardswhoplead"poormouth"haveacertificateofdepositortwostoredawaysomewhereorasizable"reservefund."

Theirfearof"admitting"theirendowmentisinstructive.Itsuggestshowthreateningitistoadmitone'sgifts.Italsosuggeststhatonecanavoidresponsibilityandaccountabilityifonedeniesthegiftedness.

Neglectingplannedgivingisbadenough,butwehavemoreonourheads.

Thisgenerationofchurchmembershasspentuptheendowmentsofpreviousgenerations.Formergenerations,lovingtheirchurchesandactingingoodfaithoutofthebestinsighttheyhad,builtaninfrastructureforthatchurch'smission.

6Theinfrastructureincludesgreatbuildingsforworship.Formergenerationsrecognizedtheneedforchurch-affiliatedseminaries,colleges,andschools.Theybuiltgreatnationalcommissionsandboardstoshapemissioneffort.Noneofitwaseasy.Andtheybuiltthemforus.

Ourgenerationisusingupthosegifts,spendingthemprodigally.Ofcoursethosewhowentbeforemademistakesinwhattheythoughtwe

mightneed.Theydidnotknowthatwewouldhaveahardtimepayingtheheatbillsforsomeofthestonemonsterstheybuilt.Butwhatgiftstheytriedtosetasideforus!Theybuiltforthefuturetheythoughtwehadinstore.Ourgenerationseemsintentuponcomplainingabouttheirmistakesanddismantlingtheinfrastructuretheybuilt.Wehavebuiltveryfewinstitutionsforthenextgeneration.Informergenerations,somewouldhavetorndowntheinappropriatebuildingsandbuiltbetterones.Wesitaroundandcomplain.

Insteadofmakingprovisionforthechurchforfuturegenerations,thisgenerationofchurchleadersisbeingprodigalwiththegiftsofthepast.Itisonlyinthechurch'sinstitutionsofeducationthatIseesignsof

awarenessthatfundsforthefuturemustbegenerated.(InthoseinstitutionsIsuspectthattheenergyforseekingendowmentscomesfromtheirrootsinthefinancialquagmiresofhighereducationratherthantheirheritageinthechurches.)

Wedonothavemuchtimetodoaturnabout.In1993LarryCarr,presidentofthePresbyterianFoundation,saidthatwithinthenextseventeenyears$6trillionwillchangehands,asonegeneration'sresourcesarepassedalongtothenext.Thiswillbethelargesttransferofresourcesinhistory.Thatmeansthatinthoseseventeenyearsthemostgeneroussupportersthechurchhaseverhadwillbeamongthosewhoseresourceswillpasstootherhands.Withinthenexttwodecades,thecurrentgenerationoftitherswillbereplacedbyagenerationthathasnotyetbeenconvincedthattithingisagoodidea.

Unlesswechangeourbehaviorradically,ourcurrentgenerationofgeneroussupportersofthechurchwillbetoldtotaketheirgiftselsewhere.Ifthechurcheseverhadanopportunitytodevelopresourcesforthefuture,thetimeisnow.Thetimeisnotlikelytoreturn.Theclockisticking.

Iseealmostnooneinthechurchespayinganyattention.Wearenotsufferingfromsomeinevitabledeclineofresources;wearecommittinginstitutionalsuicide.ItiswhatElisabethKubler-Rosscalleddenial.

Continuingthishead-in-the-sandapproachwillbedisastrousfinancially.ItisevenworsewhenwerealizethatouravoidanceofthisissuealsorepresentsouravoidanceofeveryAmericanChristian'sprimaryspiritualproblembeingwealthy.HereIammakingthecasefortheinstitutionalproblemwehave.Thereisadeeperproblemmoredirectlyrelatedtoourmission.Ouravoidanceofthisissueispartofalargeravoidanceattheheartofourspiritualtaskaschurches.AlmostallAmericansarerich.Evenourpoorestareinfinitelybetteroffthan

thepoorelsewhereintheworld.AprimaryspiritualtaskofchurchesistohelpAmericansdealwiththedilemmasofwealth.Ouravoidanceoftheissueofendowmentsisasymptomofouravoidanceofthatlargerspiritualtask.Achurchthatcannotfacethesinandgraceinvolvedinendowmentsiscrippledindealingwiththesinandgracewithwhicheveryoneofitsmembershastolivedaily.HereIamnotarguingthatgreatissue.Iamspeakingtothenarrowinstitutionalconcern:Wearecommittinginstitutionalsuicide.

WeHaveFailedtoEnfranchisetheLaity

Thelaityhasneverhadinstitutionalpowerinthechurches.

7

Letmedefendthatoverstatement.MostpeopleinProtestantdenominationspointtosignificantareasinwhichthelaitydoes,indeed,havegreatpowerwithintheinstitution.Someofthosedenominationscanpointtohistoricalmomentsorevenlegalentitlementtodaythatsupportassertionofpowerbythelaity,sometimesatthemostcriticalpointsoftheinstitution'slife.Idonotdenythosearguments.Idonotdenythatlaypeopledofrequentlyshiftthebalanceandaffecttheoutcomearoundissuesunderdebate.Butchurchesareinstitutionstheordinaryoperationsanddecisionsofwhichareguidedbyclergy.Churchesareclergy-runorganizations.

Itisasituationcomparabletothis:Thejusticesysteminthiscountryisalawyer-runoperation.Orthis:Themedicalsystemisrunbydoctors.InneithercaseamIsayingthatthesystemisnecessarilybadjustthateachisrunbytheprofessionalgroupthathasthemostatstakeinthearrangementsofthesystem.

Mostofusknowextraordinarylawyerswholivesacrificiallivestobuildajustsocietyinwhicheveryoneistreatedwellunderthelaw.Mostofusknowdoctorswhohavegiventheirlivesandhealthtobringhealingtoothers.That'snotthepoint.Thelegalsystem,thejusticesystem,isrunbylawyerswhomakealivingfromthelaw.Overtimetherestofushavebeguntowonderifthatsystem,asitisplayedoutinAmericanlife,reallyisasystemthatwecantrusttooperateforthebenefitofthosewhoarenotlawyers.Similarlymoreandmorepeoplearewonderingifourmedicalsystemisworkingtothebenefitofthepublicandifthedecisionmakingshouldcontinueto

beruledbythosewhostandmosttobenefitfromit.

Largequestionsarebeingraisedacrossoursocietyaboutbothoftheseareas.Thelaityhasneverhadpowerinthelegalsystem.Perhapsthelegalsystemistooimportanttotoomanypeopletobeleftinthehandsoflawyers.Thelaityhasneverhadpowerinthehealthsystem.Perhapsthehealthsystemistooimportanttotoomanypeopletobeleftinthehandsofdoctors.

Oursocietyhasnotyetcomeclearabouteitherofthesequestions,butthereisagrowingawarenessthatthedecisionsmadeinthepastinboththosesystemshavenotturnedouttobeasgoodforsocietyastheyhavebeenforlawyersandfordoctors.

Icouldpointtoanevenmoredramaticillustration.Asanationwehavebeguntowonderifitiswisetoletthosewhoareorganizedtopromotetheuseofgunsmakenationalpolicyaboutgunsinthehandsofthepublic.Yearsagowhenourgovernmentwasbeingformed,webecameclearthatwaranddefensewastooimportanttoallowpolicytobemadebythegenerals;wemandatedpoliticalleadershipforourwarefforts.

Thechurches'powersystemhasgrownintowhatwenowcallclericalism.Itisapowersystemthathasgrownupbecauseitmadereligiousinstitutionsstrongandeffectiveoverthecenturies.Butithasbecomeasystemthatissobusyprotectingthepastthatitnolongerservesthefuture.Itisapowersysteminwhichtheprimarydecisionsaboutthechurches'futuresaremadebytheprofessionalclassthathasthemostatstakeinthosedecisionsprofessionally,personally,andfinancially.Inothersituationswecallthisconflictofinterest.Theself-interestskewstheinstitutiontowardtheconcernsoftheclergy.Weneedtoknowthatsomepeoplelooksuspiciouslyatourrulesaboutminimumsalariesforclergy,oursubsidyofclergytraining,andourdefinitionthattheminimalcongregationalframeworkincludeonepaidclergyperson.Ihavehearditsaidthatthechurchsometimesoperatesprimarilyasanemploymentsystemforclergy.

IamsayingthisasbluntlyasIcan.IdonotforamomentdenythequalityoftheclergyIknow.Ofcoursetherearebumsandcharlatansinthecrowd,butIknowmore,thousandsmore(Imeanthatliterally!)whoareself-givingandliveoutadedicationthatinspiresme.Iadmirenoprofessionalclassmoreforitscontributionstobuildingcommunityandtouchinghumanlives.Iclaimthatprofessionalclassasmyown,andIamproudofit.

Butsomepartofmeknowsamorecomplexreality.Thedecision-makingprocessesofreligiousinstitutionsaremostlycontrolledby

clergy.Iamnottalkingaboutthespecificvotingprocessesorthegenuinelydemocraticintentofchurchleadersandclergy.Iamtalkingaboutthearrangementsaroundthevotingthewayclergyarepaidtogotodenominationalmeetingsyearafteryear,gainingexpertiseandpowerinthesystem.Iamtalkingaboutthewayclergyareleanedonandtrustedforadvicebylaydelegates.Iamtalkingaboutthesystemsofrotatingmembershiponcongregationalboards,asystemthateffectivelydestroyslaypowerinfavoroftheclergy.Iamtalkingaboutthe"oldboy"

systemsfromseminaryintowhichwomenclergyareonlybeginningtofindtheirwayandwhichshapesomanyappointmentstodecision-makingroles.Iamtalkingaboutthewaytheprofessionalclasssystematicallydrawskeylayleadersintoitself,sendingthemofftoseminarytobeco-optedintothepowerclass.Iamtalkingaboutthewayclergycanaffordtobethereatthemidweekmeetingswhenthedecisionsaremade.Thearrangementsmultiplytheirpower.

FewoftheclergyIknow,andprobablynoneoftheextraordinaryclergyIknow,believeinorwantthekindofpowerIhavedescribedinthelastparagraph.Mostofthemabhorsuchself-servinginterpretationsofwhatthesystemdoes.

Whichismypoint.Thisisapowersystemthatislargerandmorepowerfulthanthepeopleinit.Itisasetofcustomsandarrangementsgrownupthroughtheyearsthatonepersonhaslittlepowertochange.ItisthekindofdemonicpowerthatSaintPaulwarnsagainstwhenhetalksabout''principalitiesandpowers"(Eph.6:12KJV).Thereisakeytruthaboutsuchpowerswhentheyareuncontrolled.Allofthemdrawtheirpowerfromthegoodinthem,butgoodbecomesdemonic.Lucifer,wemustrememberfromourmythology,wasthemostbeautifuloftheangels,whichmadehimthemostpowerfulwhenhefelltobecometheAdversary.

Thedevelopmentofclergyoverthecenturieshasbeenoneofthegreatestachievementsofthechurches.Clergyhavebeenattheheartofthegrowthoftheologiesandschoolsandsacrificiallivingofallkinds.Eachofushasbeennurturedbyourrelationshipwithgreatclergy.

Thatispreciselywhyclericalismissopowerful.Whenclergybecomeapowersystem,thesystemisclericalism.Ittakespowerandauthorityuntoitself,awayfromthechurchitisintendedtoserve.Thatmakesitdemonic.

Thesamecanbesaidofanyism.Ourusualproblemwithunderstandingthissimplespiritualtruthisthatwegenerallylikesomeofthesedemons.Inourcommonparlance,wedisapproveofbaddemonssuchasracism,sexism,ageism,andweexcoriatethosewhoactintheirpower.Butnotthedemonswelike!Allthe"politicalcorrectness"talkisabouthowwechoosecertaindemonstoattack,whileharboringourowndemonsaspersonalpets.

Thechurchofthefuturemustbreakthepowerofclericalism.Thecontinuationofdecisionmakingbasedonthewelfareofoneprofessional

groupwillbefinanciallyandorganizationallydisastrous.Morethanthat,itwillincreasinglyfocusclergyasfunctionariesinadysfunctionalinstitution,whenweneedclergywhocanleaduswithreligiousauthority.

Thechurchofthefutureneedsclergywhocanleadusintodeepplaces,whocanteachustheenduringstoryofthepeopleofGod.Wedonotneedthemtobemanagersofaninstitution.

Clergybythemselvescannotandwillnotrelinquishtheirpower.Therewillbenochangeuntilthelaitytakesthelead.Thechurchistooimportanttobeleftinthehandsoftheclergy.

WeHaveBuiltUnhealthyDependencySystems

Overthegenerationsinstitutionsandgroupswithinthechurcheshavebecomestratifiedintolevelsofpower.Asinmosthistoricinstitutions,thosestratificationsbecamehierarchical,withthoseconsideredmostimportantatthetopandthoselessimportantatthebottom.Whoknowshowitgotstarted?Somereadthedevelopmentaspartofaconspiracyofmalestodominatefemales.Theymayberight.Somereaditasadialecticofhistory.Theymayberight.Somereaditasasimplefunctionaldevelopmentofsociety.Theymayberight.

Whereveritcamefrom,itleavessomeobviousproblemsforthosewhowantreligiousinstitutionstoweatherthestormsofchangewehavedescribed.Thereareemotionalovertonestothehierarchicalstructuresthatdevelopedinthechurches,overtonesthatcomplicateourconcerntomakethestructuresmoreresponsivetotoday'sneeds.

OneofthesimplestandmosthelpfulinsightsintothisstructuralproblemwasgivenbyThomasHarris,inhisbookI'mO.K.You'reO.K.,apopularself-helpbookofseveralyearsback.

8Inthatbook,Harrisusedourfamilialexperiencesaschildrenand

parentstodescribepatternsofreactionindependencysystems.Iwanttousehismodeltopointtosimilarpatternsinthehierarchicalstructuresofchurches.

Harrisremindsusofthecharacteristicmessageswereceivedfromparentscommandsorexhortationstodosomethingweusuallydidnotwanttodo.Hedescribesthosemessages,collectively,asasetoftapeswerecordinmemory.Thetapessaythingssuchas:''Cleanyourplate.Putonyourgaloshes.Don'teverdothatagain!Stopthat!Behaveyourself.Sitstillandlisten.Dowhatyouaretold."Mostofuscanaddtothelistfromourexperience.

Thosecollectiveexperiencesarerecordedinourmemory,Harrissuggests,asourownmemory-cassetteof"parenttapes."Hesuggeststhattheybecometheemotionalframeworkweuseindealingwithourownchildren.Whenpushcomestoshoveinourrelationshipwiththosedependentuponus,weusuallyflipbacktousethoserememberedtapes.

Holdon.There'smore.Inresponsetotheparenttape,thechilddevelopsasetofemotionalandverbalanswers:"Idon'twantto.Iwon't.Makeme.It'snotfair.Jimmydoesn'thaveto,whyshouldI?Youcan'tmakeme."

Thosebecomeour"childtapes."Harrissaysthesetapesgoundergroundinourconsciousnessbutpopoutatunexpectedplaces.Wemaybesecureprofessionaladultsbutwhenafellowworkersays,"Youbettergetthatreportinontime,"adormantchildtapeistriggeredtofeelsayswho?Weactuallyrespondwithsomethinglike"Youdon'thaveauthoritytogivemethatassignment!"Actingoutofrememberedemotions,wegivearationalversionofachildishresponse,probablytriggeringourfellowworkertoevenmoreparentalpatterns:I'llmakeyoudoit,transmutedinto"Well,I'llseeitgetsonyourperformancereport!"

Mostofuscanrecognizethedynamic.Oftenwedeploreourownbehaviorandknowwearecomplicatingthingswhenwerespondthatway,butwealmostcannothelpit.Insomesituationsorrelationshipswejustfeeldrivenbythosetapes.Theytakeover.Ihaveworkedwithsomepeoplewhohavejustsetmeoff.Whentheywalkintheroom,I'mreadytotellthemwhyIwon'tdowhattheywantmeto,evenbeforeIknowwhattheywant.ThenthereareothersIknowarenotgoingtodowhatIwant,soinmyanxietyIapproachthemveryparentally.

Harrissaysthatoneofthefewwaystobreakoutofthese

unproductiveexchangesisforsomeonetointervenewiththe"adulttape,"whichstatesfactsorasksfordataandtriestosolveproblems.

9Itattemptstofocusattentionontheissueathandanditseekscollegialityindealingwithit.IntheexchangeInotedaboveaboutgettingareportinontime,itmighthelpifanotherfellowworkersaid,"Waitaminute.Whoneedsthereport,andwhendowehavetohaveitready?Whatdoyouneedtogetitdone?"Harrissays,andexperiencesupportshim,thatjustasaparenttapecantriggerachildtape(andachildtapecantriggeraparenttape)anadulttapecannudgepeoplewhoarebehavingparentallyorchildishlytogetbackintofunctionalbehavior.

Whatdoesallthishavetodowithchurchesandourneedtotransformthem?Quiteabit.

ThehierarchicalstructuresthatchurchesdevelopedovertheyearshavebeenoverlaidbyemotionalinteractionsthatcloselyfittheHarrismodel.Thepeople,theoffices,thestructuresatthe"higher"levelsoftencommunicatewiththe"lower"levelsusingparenttapes."Youmustdothis,orwewillreportyoutotheannualconference.Getyourcontributionsinontime.Whereisyourannualreport?"Pastorsrelatetolaypeopletoofrequentlyoutoftheirparenttapes:"Gettochurchontime.Notenoughofyouhaveincreasedyourpledges.Itisyourresponsibilitytovisitthesick."

10

Weshouldnotbesurprisedbythechildishresponses:ignoringthemessages;resentingthemessageandcriticizingthemessenger;draggingfeet;beinglate;notcarryingthroughonpromises.

Thenwecompoundtheproblem.Werewardthecongregationsthatdowhattheyareasked,asiftheywerethe"goodchildren."They'retheonesthatdon'tgetknownaroundthejudicatoryofficeasbeing"problems"therecalcitrantchildrenyounevercancounton.Onthecongregationallevel,theobedientlaypeoplebecomethemodelleaders.Theoneswhoaskdifficultquestionsatparishmeetingsaresoonseenas"troublemakers."Somecongregationsandsomepeoplebecomeadolescentchildrenwhoactout;theyrunawayfromdenominationalresponsibility;theystayhomeandpout;theytaketheirmarblesandgohome.

TheconnectionsIdescribehereareimpressionistic,buttheyarereal.Relationshipsinourorganizationalstructuresareoverlaidbyemotionalbaggagefrompastpersonalandorganizationalexperience.Oftencongregationsarerespondingemotionallytothewayabishoporapastororanationalboardactedyearsago.

Thereisnothing"bad"inouractingthisway.Itisonlybadifwedonotrecognizethepatternswhenwecanandtrytominimizeunhelpfulresponses.Itisbadonlyifouremotionalbaggageblocksusfromexaminingtherealissuesweneedtodiscussandsettle.

Specifically,weneedtobeawareofhowpervasivetheseemotionaltriggersare,andweneedtobealerttowhenweorourcolleaguesaremovingintoinappropriatebehavior.Weneedtohelponeanotherrelateasadult-to-adultsowecandealwithwhatisreallygoingon.Aslongaswearetrappedinparentalorchildishtapes,wearebeingemotionallyreactivetoothers;wearenotmakingconsciouschoicesorexploringwhatneedstobedone.

Therearestructuralthingsthatcanhelp.Elsewhere11Ihavepointed

outthatweneedmoreaccountabilityinourrelationshipsinreligiousorganizations.Pressingforclarityaboutexpectationstendstomoveonetowardadultrelationshipswherewhatistobedoneisthoughtthrough,defined,andspelledout.Parent-childagreementsareoftenoverlaidwithunwrittenexpectationsandundefinedemotionalcontracts.Volunteerswithinacongregationneedtogetsomeclarityaboutwhatisexpectedofthemandwhatresourcestheycancountontodotheirjobs.Otherwisetheyarepushedintothechildishpositionofhavingtofantasizewhatisexpectedagainstthebackdropthatonecanneverdoenough.Itisnowonderthatvolunteersburnoutandgrowresentfulofhowtheyhavebeentreated.

Thecontinuationofunhealthyformsofdependenceisabarriertothekindsofreligiousinstitutionsweneed.Beingawareofthissimpleanalysisofrelationalpatternsmayhelpusgetoutofemotionalreactionswhenourparenttapesorourchildtapesaretriggered.Andeveniftheawarenessdoesnothelpuscontrolourownreactions,theconceptcanbearesourcetohelpusrecognizethesepatternsinothers.

WeHaveBecome"Fundamentalists"intheWayWeViewOurStructures

12

Inchurches,perhapsmorethananyotherplace,wemakeidolsoutofourstructures.Webecomefundamentalistsabouttheformsbywhichwedowhatwedo.Wearefundamentalisticaboutwhatapastoris,abouthowacongregationshouldbeorganized,aboutwhatabishoporanexecutiveis,abouthowoneeducatesreligiousleaders.Theformsbecomeholy,andanyonewhosuggestschangesinthosestructuresisseenasaheretic.

Iseeparallelpatternsinhowweviewtheinsidesofthebuildingswe

useforreligiouspurposes.Afteragenerationortwoofuse,thefurnituretakesonmeaning.Whatwasboughtasachairforthepastortositonwhenwaitingtopreachbecomesthepastor'schair,andwoebetideanyonewhosuggeststhatitbereplaced.13Orevenmoved.Whereitisbecomesimportant.Youcantellwhentheprocessiswellalongbecausethingslikepastors'chairsstarthavingbrassplaquesattachedandtheybecomememorialstosomebody.Bythenyouaredeadifyoutrytomoveit.

Differenttraditionshavedifferentareasofrigidity.AskthoseinCatholichierarchicalrolesabouttheauthorityofthepriestorbishop,andyouarelikelytoheararesponsebasedonmorphologicalfundamentalism,asthisphenomenonhasbeencalled.AskanEpiscopalianwhythelaityshouldnotcelebratetheEucharist,andyoudiscover"thebeast."AskaPresbyterianwhythepresbyteryexecutivecannotinterveneinaclergy-laycongregationaldispute,andyouwillseewhatIamtalkingabout.AskaUnitedMethodistbishopaboutitinerancyoraBaptistorCongregationalistwhytheircongregationscannotagreeonacommonpolicy....Yougetthepicture.

Despitethesedifferences,weshareaterribledifficultyinbeingabletoacceptchangeinhowwearestructured,evenwhenwebecomeawarethatthestructuresarenowworkingwell.

14Wearecomfortablewiththeoldways.We've"grownaccustomedtoherface."Thathappenseverywhere.Businessesandcorporationshavetroublechangingthingspeoplehavegottenusedto.Butreligiousinstitutionsmayhaveitmoredifficultthanothers.

Anotherparagraphaboutfurnituremaybeinstructive.WhenIgotanewofficechair,Ifeltamomentarypang.Ilovedtheoldone.TedEastmansoldittomeeighteenyearsago.Mybottomwascomfortableinit,andIknewwhichofthecasterswouldfalloffifyoupickedthechairup.Butafteronedayinthenewchair,whichreallydidfeelbetterandworkedbetter,Ilostmyloyalty.Butifyouweretoremovethebishop'schairfrommyparishchurchandreplaceit,IthinkI'dremembertheoldoneSundayafterSundayforyears.Theychangedthealtarrail(Ireallydidnotliketheoldone;itwasdark;thebrassfittingskeptfallingoff;itthreatenedtocollapse;anditscolordidnotfittheotheraltarfurniture),andaftersixmonthsIstillresentthenewone.

Ourcurrentchurchstructuresarestranglingus,butwelovethem.Morethanthat,theyfeelholytous.TochangethemfeelslikedisloyaltytoGodeventhoughweknowit'sjustachair,justanorganizationalarrangement,justaleadershipposition.

WeHaveNotRecognizedtheComplexityoftheChangeProcess

Itrustweagree:Wemustrenewourchurchesforthefuture.Indoingso,perhapsourmostdifficultobstacleisourverycomplexrelationshiptochangeitself.HereIwanttodescribeonestrategicframeworkforapproachingchangeandtwowaysofunderstandingreactionsthatblockmanychangeefforts.ButIwanttobeginbyputtingtheissueofchangeintoperspective.

MyPerspectiveonChange

Frankly,whenitcomestochange,I'drathernotdealwithit.ButIhaveto.TheworldIliveinsimplywillnotsitstill.Tomaintainsomekindofequilibriumandhavesomecontroloverwhat'sgoingon,IhavetomakefairlyfrequentadaptationsifIwanttostayintouchwithmyworld.

IfIwereinarowboatinthemiddleofalake,Icouldliebackandenjoythesunandthemotionoftheripples.Frankly,I'dlikethat...mostofthetime.

If,however,Iwereinacanoeinthemiddleoftherapids,mylifewouldhavetobeverydifferent.Iwouldhavetobealertforrocksunderthesurface.Iwouldhavetopaddletoavertdisasterorsteertosaferwater.

Inthefirstscenario,Icouldgoalongtimenotworryingaboutchangeunlessastormcameup.Inthesecond,changeisamatterofcourse.Onekindofbehaviorworksonthelake.Thesamebehaviorisdisastrousifusedintherapids.

Intoday'sworldthechurchesareintherapids.Theyarenottheonlyones.Actually,allourinstitutionsareexperiencingsimilarturbulence.Businesscorporationsthattrytomaintainthepracticesthatbroughtthemtothetopinthesixtiesorseventiesseeupstartcompanies

cuttingintotheirmarkets.Manysuchcorporationswillfallapartinthenineties.Somehavebegunto.

Frommyperspective,overthenextfewdecadesthereligiousstructuresthatfailtochangeandlearntoadaptwillbelikethebuggy-whipmanufacturersofthenineteenthcentury.

Thechangesneededinreligiousinstitutionsmaybeevenmore

urgentandfundamentalthanthoseneededinbusiness.Onthewhole,businessesarerequiredtomaintainsomeflexibilitytorespondtotheircustomers.Butreligiousleadershavenotbeensensitiveeventothatorganizationalimperative.Thisneglecthasputusinthepositionofhavingseveredislocationsinthecredibilityandeffectivenessofourinstitutionsatthenational,regional,andlocallevels.Thefurthertheordinarylaymemberofthecongregationisfromaninstitutionalstructure,themorelikelytherewillbealackofcredibility.

Letmebeclear.Iholdnobriefforchangingourbasicmessage.Iamabitfundamentalisticatthispoint.Idonotbelievethebasicmessageofthechurchescanorshouldchange.Butifourcongregationsaretobefaithfultotheirrevelation,theyhavetoworkregularlyathowthatunchangingtruthneedstobepresentedinachangingtime.Theyneedtoworkatrethinkingthestructuresandpatternsthatpreservedthosetruthsinthepasttoseewhatstructuresandpatternscandothesameinourtime.

Inthelanguageofmytradition,Idonotbelievethegospelitselfchanges.Buttobefaithfultothatunchanginggospelinachangingworld,Ihavetopayalotofattentionto(1)whatischangingaroundmeand(2)howIneedtoadaptinresponse.Religiousleaderswhoagreewithmeonthispointmustbesureoftwothings:(1)thattheyareseentobeproclaimersofthegospel,notofchange;and(2)thattheykeeptheirfocusonthatgospel;thereisnootherwaytodistinguishbetweenthatwhichcanandshouldbechangedandthatwhichbearsthestampofthetruth.Inlesselegantlanguage,ifyouarebathingababyithelpstobeveryclearaboutwhothebabyiswhenyouneedtothrowoutthebathwater!

AlthoughIreferheretotheorganizationalnecessityofdealingwithchange,myperspectiveisgroundedmuchmoredeeplyinwhatIunderstandtobeGod'swillandGod'scall.Ibelievethattheturmoil

aroundusisatleastpartlyGod'sinvitationtoustojoinintheNewCreation.Indeed,IunderstandwhatisgoingonasaworkingoutofGod'shope.Assuch,weareinvolved,aswedealwithchange,witheschatology.Isometimesdescribemyworkwithcongregationsandchurchbodiesas"operationaleschatology."

AStrategicApproachtoChange

OneofthemultipurposetheoriesofchangeIhaveusedovertheyearsisthesimpleanduniversallyapplicableframeworklaiddownbybehavioralscientistKurtLewin.

15Lewinsuggeststhatorganizationsarerarely,ifever,atapointoftotalconsensusaboutwhattheyareandhowtheyshouldoperate.Instead,organizationsareinastateoforganizedcompromise,wheretheforcesforchangeandtheforcesagainstchangeareinequilibrium.Thisequilibriumisdynamic,notstable.Withinacertainrange,thewholesystemcanadapttominorshiftsandchanges.Butthereisasenseofmutualoftenunspokenagreementthattheequilibriumwillnotbechangedinabasicway.(Althougheveryoneinthecongregationknowsthattheorderoftheserviceislikelytohavesomechangesfromtimetotime,everybodyknowsyoubetternotmesswiththeeleveno'clockhour!)Thatunspokenagreementisapowerfulforcetokeepchangewithinlimits.Itmakesforthestatusquobeingakindofhomeostasis.Ifchangesareintroducedthatviolatethatunspokenagreement,afteraperiodoftimethingswillprobablyreverttotheoriginalhomeostasis.

Hereisadiagramofasysteminhomeostasis:

Overtimethisstatusquobecomescomfortable,andthedifferentconcernsareaccommodatedfairlywell.Thewidemarginsofthehomeostaticsystemindicatesomespaceformakingadjustmentsinonedirectionoranotherwithouttriggeringanxiousresponses.Neitherthepeoplewhopushforchangenorthosewhoopposeitgetalltheywant,buttheyhaveenough;andthesystemrests.

Thisunderstandingofanorganization'sequilibriumledLewintoidentifythreestagesonemustgothroughtobringchangeintoanorganization.Onemust"unfreeze"theequilibrium.Thenonemustinstallthechange(withalltheadaptationsofpracticeandtrainingoforganizationalmembers).Thenonemust"refreeze"intoanewhomeostasisthatincludesthechange.

Mostattemptstoinstallplannedchangeinreligioussystemsfailbecausetheoldsystemsareneverunfrozen.Adenominationorajudicatorywillannounceagreatnewideaorprogramthatisboundtomakeabigdifference.Theannouncedprogramisthenimplementedtounanimouslackofenthusiasmbycongregationsthatalreadyhaveenoughontheirplatesandwantanothernewprogramthewaytheywantanewmortgage.Yearafteryearthisgoesontotheincreasingfrustrationoftheprogramdesignersmostofwhomareprettygoodatdesign.Thehomeostasisnevergetsbrokenopen.

16

Theprocessofinstallingachangeisgenerallydonewithlittlerespectforthepreexistinghomeostasisahomeostasisthatincludesahealthyrespectforcompromise.Mostreligiousinstitutionsinstallchangesbystrongadvocacyofaparticularpointbythepeoplewhohavepowerandwantthatchangeinstalled.

Thehomeostasisisupsetbyastronginterventionoftenbythenew

pastorpushingthesysteminthedesireddirection.Hereiswhatgenerallyhappenswhenchangeisintroducedthisway:

Yes,thereischange.Thestronginputpushesthesysteminthedesireddirection.Butlookattheunintendedby-productsofthiskindofchangeeffort.First,thoseopposedtothechangearestartledandwakeuptothefactthatthetrucehasbeenbroken.Theirenergymultipliesastheydefendtheirterritory,requiringgreaterandgreaterpressurefromthepastororanothernewintervenerjusttokeepthingsinplace.Notinfrequentlysomeofthepeopleonthe''change"sidedeserttheship;theydonotwanttogetinvolvedinawar!Thechangeagentismoreandmorealone,workingharderandhardertokeepthegainsmadeinthefirstpush.Butthereismore.Lookattheboundariesofthesystem.Theyhavebecomeconstricted.Theroomformaneuveringandeasycompromiseisgone.Probablyanythingthatgetsproposednowwillbethesubjectofsuspiciousnit-picking.Trusthasbeendisruptedandoppositiontochangemobilized.Thelatestagesofsuchachangeeffortarerarelycomfortable.Indeed,whenthepastorfinallygivesuporhasaheartattackfromthepressure,thehomeostasiswillprobablybereestablishedprettymuchwhereitwasbefore,exceptthattrustlevelswillbelowerwhenthenextpastorarrives.

Lewinsuggeststhatthereisabetterwaytoconsiderchange,awaythatislessconfrontativeandmorecollaborativeandgivesmorepromiseofdevelopingsustainablechangewithoutlossoftrust.Hereisadiagramofhissuggestion:

Lewinencourageschangeagentsinsteadtodocarefuldiagnosisoftheequilibrium,identifyingproponentsofchangeandopponentstochange,analyzingtheforcesinvolved.Bothsidesofthehomeostasisareincludedintheplanningandthinkingaboutwhatisneeded.Bydoingsotheeffortisbroadened,andthelegitimateconcernsofpotentialopponentstothechangearebroughtintotheconversationearlyenoughtomakesignificantimpactonwhatisactuallyplanned.Theentiresystem,notjustthosehell-bentforachange,worksonplansandstrategies.Thosewhousethisapproach(itiscalled''forcefieldanalysis")findthattheresultingchangeeffortshaveahighsurvivalrate.Thetrustinthesystemcanactuallyexpandwhenthisisdonewell.Andthenewhomeostasishasachanceofbeingasstableasthelast.

WhatLewincallsrefreezingisuniversallyignoredinchangeeffortsinreligiousinstitutions.Theinstitutionsactasifonceachangeissetinplace,oppositionnolongerexists.Refreezingachangedsysteminvolvestrainingpeopleinthebehaviorsneeded,makingperiodicevaluationstotakeintoaccountwhathasgonewrong,andlisteningtoopposition,everseekingtoimprovethequalityofthenewhomeostasis.Again,collaborativeplanningandstrategizingare

helpful,makingforahealthieraftermathtochange.

ThePersonalDimensionofResponsetoChangeGrief

ElisabethKubler-Ross'sbookOnDeathandDying

17isawonderfulguidetohowpersonalresponsestolosscaninfluenceaperson'soragroup'sabilitytodealwithchange.

Becauseeverychangeinvolvesloss,everychangetriggersgrief.Themoreoneisattachedtothatwhichischanged,themoreintenseone'ssenseoflossandneedtogrieve.Almostanythingthattouchesreligiousmemoriesormeaningstouchesverystronganddeepfeeling.Thatiswhyperfectlyrationalpeoplewillroarwithangerwhensomeonemovessomethingassimpleasachairinthesanctuaryofachurch.Thatiswhystrong,ablepeoplecanbecomefranticandpanic-strickenwhentheyhearthattheirpastorhasbeencalledtoanotherjobevenpeoplewhodidnotparticularlylikethepastor.Itisasifthereligiousfactoractsasamagnifyingglassforlosses.Theresponsesareoftenmultipliedoutofproportionto"reality."

Kubler-Rossnotesseveralcharacteristicresponsestolossdenial,bargaining,anger/guilt,depression,acceptance.Individualresponsesarenotsequentialandmayrecurincycles.Havingreachedsomelevelofacceptanceofaloss,onemaystillreverttoseasonsofangerordepression.Sheteachesusthatgrievingtakestime;intimeonecanmovebeyondthegrief.

Religiousleaderswhodealinchangeneedtobeawareoftheneedtoministertoallthoseresponses.Change,andrespondingtoit,mustbeunderstoodtobeverytime-consuminganddeeplyemotional.Changeisnotsimply"fixingsomething."Itrequiresrealpastoralcareandspiritualdiscernment.

Pastorsoftenseetheirworksoexclusivelyasmanagingthechangeprocessthattheydonotrecognizehowcriticalitistoministertothe

spiritualneedsthatblockpeoplefrombeingabletoacceptchange.Actually,thereismorethanenoughchangeandgriefinanyone'slifeevenifthepastorinstitutesnochangeswhatsoever.

IfInoteacharacteristicfaultofreligiousleadersitisthattheyrespondtothesymptomandconsequentlymisstheopportunitytodealwiththelargerreligiousissuewhetheritbethefearoftheunknown,thethreatofdeath,orthequestionofultimatemeaning.Religiousleadersrespondasiftheexpressedangerordepressionweretheissue,whentheissuesaredeeper.

Also,manypastorsworryaboutthisorthatangryparishioner,thepoor,depressedpeoplewhohavegivenuponlife,orthe"churchrats"whoareconstantlyunderfoot,tryingtodoanythingandeverythingtopleasethepastor.Theyoverlooktheneedsofthegrim-facedstoicwhoavoidsthinkingaboutchangebybecomingtherock-ribbedbulwarkofthestatusquo.PastorsIknowseethesecharacteristictypesintermsofhowtheyaffectthecongregation'sprogram,notintermsoftheirsubstantialspiritualneedastheyfacethelossoffamiliarandvaluedpartsoftheirlives.

Pastorsandchurchleaderswhounderstandthechangesneededintheirsystemsandhaveworkedhardtogettheminstalledhavedonelessthanhalfthejob.Themoreimportantpartisthereligious,pastoral,andspiritualtaskofnurturing,pushing,andsupportingpeopleastheyseetheirworldchange.Inthelongrun,oneofthemostimportantfunctionsofareligiousorganizationisasalaboratoryinwhichpeoplearegivenanopportunitytodiscoverGodintheprocessoflivingwithchangeandloss.Tootightafocusonthechangeitselfshort-circuitsthatdeeperpastoraltask.

Manychurchmemberscarrysubstantialloadsofunresolvedgrief.Itcomesfromavarietyofplacesdisappointmentsoverlostopportunities,remembrancesoflostlovedones,bitternessaboutrealorimaginedunfairness,alienationorasenseofhavingbeenleftoutorleftbehind.Everyonehasapersonalversionofthissenseofloss,andeveryonecarriesitalongsidehisorherpersonalstrengthsandweaknesses.Similarly,asasocietywebearasenseoflossasapeoplelossofthememoryofakinder,gentlernationthanweseetoday,lossofourdreamsofwhatthenationmightbecome,lossofcertainhopes.

Inthatcontext,whatgoesonincongregationsaswelearntodealwithchangeis,infact,adoorwayforGracetoenterintohiddengriefsin

personallives,touchingthoseunhealedplaceseachofushas.Dealingwithchangeandtheemotionsitraisesinourcongregationscanpotentiallyconnectus(ashealingconduits)tothepainandgriefthatwracksoursociety.

Understandingchangeasopportunityforspiritualministryinthiswaydepthministrytoindividualmemoryandlife,andbreadthministrytosociety'spainshouldputanewdimensiononthehasslesofmovingchurchfurniture,winningorlosingparishelections,andapproachingdifficultplanningissues.

OrganizationalDimensionsofChangeShockandAdaptation

Anotherimportanttheoryabouttheorganizationaldimensionofchangegivesuscluestowhatisgoingoninreligiousinstitutionsandmaysuggestdirectionsforthefuture.

Writinginarecessionarytimesomeyearsago,Fink,Beak,andTaddeo

18describedhoworganizationstheyworkedwithfacedcrises.TheresponsepatterntheydiscoveredinthoseorganizationsiscongruentwithwhatKubler-Rossdiscoveredinpeoplewithonedifference.Kubler-Rosssaidthattheemotionalresponsesshefoundinthosefacingdeathdidnotfollowaclearsequence.Onestagedidnotleadtothenextinasequentialorfullypredictableway.Fink,Beak,andTaddeoseemtosuggestthatthefourstagesoftheresponsepatterntheyidentifiedinorganizationsfollowoneanothersequentially.Theorganizationsthatdonotmoveonfromonestagetothenextmaysimplynotsurvivetotellthestory.Organizationsmaynothaveadequateidentitytorecyclethroughstagesthathavenotbeencompleted.

Fink,Beak,andTaddeodescribefoursequentialstagesfortheorganizationsthatsurmountcrises:shock,defensiveretreat,acknowledgment,andgrowthandadaptation.

Inmostorganizationsshockistheimmediateresponsetocrisis.Manyofthepeopleintheorganizationshareavisceralunderstandingthatsomethingisseriouslywrong.Duringshocktheorganization'smembersfragment,andalmosteveryonemovesintoastanceoftakingcareofhimself,distancingselffromothers.Peopleorgroupsareblamed,andangerisbitter,oftenfocusedonspecificactorsinthedrama.Communicationsgetmuddledandtrustdisappears.Fights

breakoutamonggroupsandindividuals.Noonehasenergytothinkaboutthefuture.Iftheleaderspanicalongwitheveryoneelse,theotherscanbeparticularlydemoralized.Oneofthehopefulorganizationaldynamicsisthatdifferentgroupshitshockatdifferenttimes.Forexample,iftheleadersseethecrisisearlyenoughanddealwiththeirownshock,theyarebetterabletohelpwhenshockhitsthetroops!Throughouttheprocess,itisbestifleaderscandealwiththeirownissuesearlyandmobilizeotherlevelsoftheirgrouptomoveontothenextstage.

Defensiveretreatisadifficultstage.Itismarkedbyimpositionoftightcontrols,a"clampingdown."Budgetsmaybeslashed.Peoplegetfired.19Althoughthisperiodrarelysolvesanybasicproblems,itcan

keepthegroupfromtotaldisintegration.Sometimesthebudgetcutsandstaffterminationsbringcoststemporarilyundercontrolandpreserveenoughfinancialviabilitytoallowthecompanytosurvive.Butaprolongedperiodofshockanddenialmayhaveledtosuchadepletionoffinancialreservesthateventhisshort-termstrategyistoolate.Thebettertheleadershavebeeninprocessingtheirownshock,themorelikelytheywillbeabletoholdthingstogether.Whendefensiveretreathitstheorganization'sleaders,manyothersmaybeexperiencingtheinitialshockofhearing"thenews."Thisisnotatimethatreallyfacesthefuture;atthispointthesurvivorsbegintofindnewpatternsofworkingtogether.Youcanexpectan"ingroup"andan"outgroup"withcontinuingsuspicionbetweenthem.Flowofinformationisoftenrigidlycontrolled.Anythingtheorganizationstartedrightbeforethecrisisanewprogram,anewmanagementsystem,anewbookkeepingsystemmaybethefirstthingthrownout,eventhoughithasmuchpromise.Thegroupmayreverttopreviousbehaviorandpreviousstructures.Leadersaretemptedtodemandloyaltytothesystemandtoimposeauthoritarianleadershipstyles.

Fink,Beak,andTaddeosaythatacknowledgmentcomestomanywhosurviveshockanddefensiveretreat.(Somedonotsurviveeither.)

Thismarksaturntowardthefuture.Acknowledgmentrepresentstheorganization'sturningthecornerfromangerandblametoasearchforanswers.Herewetrytofindoutwhatwemustnotdo.Insteadof"who'stoblame?"thequestionis"whatwentwrong?"anditisaskedtofigureouthowtoavoidthesamemistakesinthefuture.Acknowledgmentoftenincludesanewlookattheenvironmentandtheorganization's"customers"todeterminewhatsignalshadbeenmissed.Thisstagequestionshowthingshavebeendoneinthepastandthinksaboutnewpaths.Leadershipoftenrelaxesabitfromitstightneedtocontroleverythingandeverybody.Personalrelationshipsamongcolleaguesbecomelessanxiousandsuspicious.Peoplebegin

towanttoworktogetheroncommontasks.

Institutionsthatmakeitthroughtheacknowledgmentstagecanmoveintothefourthstagegrowthandadaptation.Thisiswhentheorganization'scopingmechanismskickbackin.Thefocusisthefuture,notthepast.Thepurposesandvisionoftheorganizationarereexaminedandpeoplesetouttobuildforthefuture.Oftennewmythsbuildupabout"thetimewenearlywentunder."

Thesetheories,basedinbusinessorganizations,arenottotallydescriptiveofwhatgoesoninreligiousorganizationsfacingcrisis.ButIseemanyparallels.Myowndiagnosisisthatmostofthenationalstructuresofthemainlinechurchesareinshock,withafewgivingsignsofhavingmovedtodefensiveretreat.OfthemoreconservativeProtestantchurchesandtheRomanCatholicChurch,Iseesignsofsomepeopleandgroupsmovingintoshock,butoveralllittleresponsetotheenvironmentalchangesaroundthem.

Inthemainlinechurches,aprolongedshockanddenialstageamongleadershasseriouslyerodedthefinancialbaseformovingaheadintodefensiveretreat.Regionalstructuresofthechurchesseemevenmorethreatened,butalltoofewleadersatthatlevelhavebeguntofacethecrisis.

Conclusion

InearlierchaptersIhavenotedthekeytaskscongregationsmustaddresstofulfilltheirpurposeandthefunctionscongregationsneedfromdenominationalsystemsiftheyaretofulfillthatpurposeinthemidstoftheseriousstormweface.Ofcourserespondingtothesechallengeswillsetchurchesonanewcourseofrethinkingandreconstructingthingsthatareverybasictotheirlives.

InthischapterIhavelaidoutthemoredifficultorganizationalissuesthatblockourmovingahead.Rightnowwecanbegintoaddressanyoneoralloftheseobstacles,andIhavegivensomecluesastohowandwheretostart.

Iwrapthissectionupwithonefinalsoberingchallenge:Thequestionofreinventingthechurchonoursidemaycomedowntowill.

Chapter6TransformationandCongregationsTwenty-fivehundredyearsagoJerusalemwaslaidwastebyanenemyfromBabylon.Theconquerorsdestroyedthecitythathadnurturedrebellionandresistanceoncetoomanytimes.ThetemplethatdatedbacktoDavid'ssonwasdestroyed,withthestonesofitsfoundationleftliketheruinsofCoventryCathedralaftertheSecondWorldWar.ThegatesofthegreatcityofJerusalemwerepulleddownaswerethewallsthathadprotectedthecitizens.Agreatdreamofanationheldtogetherasapoliticalstatewithinaframeworkofreligiousvocationseemedtobegoneforever.

Jeremiahlivedasacommunityleaderandaprophetduringthelastdaysbeforethatcityfell.Attimesviewedasanationalwisemanandhero,atothertimesvilifiedasatraitorandfool,JeremiahreadthesignsofthetimesagainsthisunderstandingofGod'swill,andhecalledforrepentanceandchange.Asthepeoplecontinuedinasuicidalcourse,Jeremiahreadtheirfateandspokeoftheinevitabledestructiontocome.

Then,withtheenemyatthegate,withthedestructionhehadforeseenimmediatelypresent,Jeremiahchangedhismessageandcourseofaction,thisalsobasedonthisfaithandhisunderstandingofGod.Aseveryoneelselookedatdestruction,JeremiahannouncedthatGodwouldbringnewlifetothecityandtothefieldsthatsurroundedit.Hepredictedthatthevineyardsandorchardswouldagainbefruitfulandthatthecitywouldflourish.

Withhisknownworldobviouslycomingtoanend,JeremiahpurchasedafieldinthevillageofAnathothasademonstrationofhisconfidenceinthefutureandinGod'spromises.

WecanunderstandJeremiah'stime.Althoughthereisnoarmycurrentlyatthegate,muchofourcivilizationseemstobeunderthreat,if

notactuallyincollapse.Oursociety,likeJeremiah's,isemergingfromasenseofreligiousandpoliticalunityandclarityintoacacophonyofvoicesandpowers.CalledtoserveGod'sworld,wehavelosttheclarityofourvocationandofourdirection.Thestructuresofoursocietyandfaithhavefailedtokeepusfocusedonthatvocationofservice,andoftenthosestructuresofserviceandmissionhavebecomeself-serving.RatherthanbeingservantsofGod'spurposesintheworld,wehavetoooftenbecomeservantsofthestructuresthemselves.

MyfirstmessageabouttransformingcongregationsisthatwemustdoasJeremiahdid:Inspiteofthewisdomoftheworld,wearecalledtocommitourselvesunreservedlytothefutureofGod'spromises.InJeremiah'scase,thatcommitmenttooktheprosaicformofmakinganinvestmentinrealestate.Inourtime,itmaybejustasprosaic.Wearethegenerationwhosegifttothefuturemaynotbeacompletevisionofthenewsocietyoreventhenewchurch,buttheexampleofholdingsteadyandfaithfulasthelandmarksoftheworldwehaveknowndisintegrate.Ourtaskistogoonholdingon,studyingandteachingthestoryofthefaith,actinginservicetotheworld,trustingGodinthemiddleofambiguity,refusingtobackawayfromGod'sclaimuponus.Ifweholdsteady,Godwillprovidethevisionwhenthetimeisright.

Asforthenewsocietyandthenewchurch,wewillseeonlythebeginningsoftransformation.Jeremiah'sactionsspokethentohiscontemporaries,andtheyhavespokentopeopleoffaithforthesetwenty-fivehundredyears.Hemayhaveboughtthatfieldasaspecificwitnesstous.AkingnamedCyruswastoopenthedoorforthereturntoJerusalem.JeremiahboughtthefieldlongbeforeCyruswasborn.Jeremiahdiedlongbeforethatfieldhaditsfirstcrop.

Thefirststepintransformationhastodowithattitude.(We'llgettotasksinaminute.)Weneedasimplecommitmenttothefuture,

obediencetoGod'spromise.ThereisadifferencebetweenthecommitmentIproposeandwhatthechurchesseemtobedoing.Jeremiah'scommitmentwasnotadenialofthedestructionofJerusalemandtheexileofthepeople.Ourcommitmentmustbelargeenoughtoacknowledgethewindsofthestormweareinandgothroughthestorm,notpretenditisunreal.ThelifeofGod'speoplewasfundamentallyreshapedbytheyearsinexile.Aswemoveintoahistoricalarenainwhichthechurchisnolongerthecenter,inwhichChristendomandCrusadesaretermsofthepast,wehavenewpagestowriteaboutwhatchurchisandhowwecanserve.Wewillknowitonlybygoingahead.

TwoorthreegenerationsafterthefallofJerusalem,theexilesinBabylonwerestartledtolearnthatanewkinghadopenedthedoorforthemtoreturntorebuildtheirbelovedcityandtheirtemple.ThebookofEzra,Nehemiah,Haggai,andZechariahpreservesomeofthestoryofthattimeandtheflavorofapeoplestrugglingtorebuildanation.

Thestorycanbeinstructivetous,particularlyiftheirtaskisanalogoustothatwhichwefaceinourtime.Perhapstheclearestmessageisthatnoteveryoneinthatdaywasenthusiasticaboutthetaskoftransformation.Historicalrecordssuggestthatthefirstexilestoreturnwithenthusiasmtorestorethekingdomandthetemplewaitednearlytwentyyearsbeforetheystartedtobuild.Inthepressofotherthingsgettingcropsplantedandharvested,gettingfamiliesstarted,worryingabouttradeanddefensetheyforgotwhattheywentbacktodo.

Thefaithreasonsforreturninghometookbackseattothedetailsofmakingaliving.Andeventhatdidnotwork.Theircropsfailed,theirvineyardsdidnotproduce.Thepeoplegrumbledandfoughtastheylostdirection.

ThepropheticvoicesofHaggaiandZechariahcalledthepeoplebacktotheirrealtaskoffaithfulness.Twotaskswerelaidoutand,intime,accomplished:Thecity'swallswererebuiltwithitsgatesrestored,andinthecenterofthecityanewtemplewasraisedupfromtheruinsoftheold.

Thosetwotasksarecentralforustoday:rebuildingthecitywallandrestoringthetemple.

RebuildingtheWall

Thefirsttaskinourtransformationistherebuildingofthecitywall.ThecitywallofJerusalemdistinguishedwhatwasinsidethecityfrom

whatwasoutside.Ithelpedthecityestablishitsidentity.Soforusinourcongregationallife.Wemustclarifywhatmakesusdifferent,sothatwecanundertakeourvocationasapostles.Thisrequriesustoestablishtheauthenticityanddistinctivenessofourcongregationssothatwelivevisiblyinourfaith,shapedbythebiblicalheritage,notbytheleastcommondenominatoroflocalvaluesandmorality.WemustbuildcongregationswherepeopleknowandfollowJesus,notthelatestpolls.

Thosecongregationsmustbecomecentersthatcanprovidespacefor

genuineencounter,whereonemaybeconfrontedandsupportedinthedeepexperiencesoflife.Thesecongregationsmustbecommunitiesthatcanhelpeachofusdiscoverourgiftsandourspecialvocationtoserveoursociety.Rebuildingthewallmeansclarifyingtheboundaryofthecommunityandcontinuingtomaintainit.Itinvolvesgettingclearerandcleareraboutwhatisinsideandwhatisnotinsidethecommunity.Inourtraditionitmeansactivelywelcomingthosewhocometothecongregation,butcarefullytrainingtheminthestoriesofthefaith.

Withinourtraditon,thewall,theboundary,isnotforthepurposeofseparationbutofservice.Thefunctionoftheboundaryisnottoexcludebuttohelpthecommunitystrengthenitsidentityanditscommitmenttoserving.Thepurposeofthecommunityistoincreaseitsabilityforeachtoreachoutbeyondtheboundary.Theintegrityofthewallistohelpthecommunityinitscontinuingefforttodiscernitsmissionandthatofeachmember.

Congregations,followingtheexampleofthosewhoreturnedfromexileinBabylon,havefirstthetaskofrebuildingthecitywallsothatthepeoplecanonceagaingrasptheiridentityinthisalienandconfusingworld.Thewalldefinesthecommunitythatisatraininggroundfordisciples.Itestablishesthecommunitythatsendsitsmembersoutinserviceandreceivesthembackforhealingandnurture.Thewallistohelpthecommunityintensifyitsthrustoutbeyondthewall.

Wearecalledtoreestablishtheboundarybetweenourcongregationsandthesocietyaroundthem,gettingclearabouttheculturaldistancebetweenfollowersofthevaluesofthisworldandfollowersofthegospel.Wearepowerlesstochangeourselvesandtheworldifweareconfusedaboutwhatourcommunitystandsfor.

RestoringtheTemple

Theothertasktheexilespostponedbuteventuallytookonwastherestorationofthetemple.Onecansympathize.Surelyitmusthaveseemedmoreimportanttoclearthestonesfromthefieldsandgetthecropsinbeforefocusingonthetemple.Itwasmoreimportanttogetroofsovertheheadsofthechildrenthantorebuildthealtarsandrestoretheworship.

Thescripture-storyindicatesthattheexileswerewrong.Common

wisdomiswrong.Itisnotmoreimportanttodoanythingatallotherthanrestorethetemple.Ourassumptionsaboutwhatis''logical,prudent,andrational''arebasedonasetofvaluesthatarenotthesameasthevaluesofourfaith.

Thismaybethemostdifficultpointforus,livingaswedoonthechange-pointofthecenturies.Wearesopractical.Wemustseetheusefulnessofacourseofaction.Wewanttojustifyactivities,actions,orprogramsbytheir"outcomes"and"productivity."ThesestoriesfromthescripturesremindusthatwhendealingwiththethingsofGod,wearenotdealinginourfamiliarworld.TheworldofJeremiahandZechariahisaworldinwhichtwoplustwomayadduptoapple,notjustfour.Theworldoffaithmakesstrangeleapsfromonethingtoanother.DisciplescriticizeawomanforwastingexpensivelotiononJesus,andherejectstheirsocial-actionconcerns.Templesarenotveryproductive.Icanunderstandwhytheexilesleftthatuntilthe"real"workwasdone.

Toomanyofusarenotcomfortablewiththesuggestionthatsuchprioritybegiventothatwhichis"religious"asopposedtothatwhichis"efficacious."Indeed,thatverydistinctionisquestionable.Butthepointisthatwhatthechurchisismoreimportantthanwhatitdoes.

Andtheheartofthechurch'sbeingisthedeepconversationbetweenGodandGod'speoplethatthecommunityworksoutinitslifeofworshipinitstemple.Thatiswhyitiscriticaltorestorethetemple.Andthiscomesfirst.Itcomesbeforeimprovingourinstitutionalframework;itcomesbeforetrainingourclergy;itcomesbeforeorganizingprogramsforfeedingthehungryorhousingthehomeless;itcomesbeforeestablishingnonsexist,nonracistrelationships.

Thelifeofworshipandprayerisabsolutelyfirst.Itisnotanoptionalextra.Thatisthedifficultmessagefromscriptureforus.Ithinkweneedtoallowthatrealitytoconfrontusandchallengeusandour

rationalizations.

Everyboneinourbodiesyearnstorecruitnewmembers,raisemoremoney,reviseourrulesoforder,andlearnhowtomarketourchurchaswellasothersmarkettheirs.Wewanttodevelopbettereducationprograms.Wewantourjudicatorytorestructureitself.Wewanttodosomereallybasiclong-termplanning.Strategicplanning.Idonotdownplaytheimportanceofthesemanyministrieswehavedevelopedovertime.NothingIsaytakesawayfromthefactthatpeopleareoftencalledtoreachoutinresponsetourgenciesthatdemandtheirresponse.

Butthosewhocareforreligiousinstitutionsneedtosquareuptothefactthatrestoringthetempleistoppriority.

Conclusion

ChurchesIhaveknownformorethansixdecadesandservedprofessionallyfornearlyfourareinaseriousstorm.Thestormismostobviousinthecollapsingstructuresofsomeofthemtheonesweironicallyhavecalledmainline.IfIamright,thosesignsofstressandstrainareonlysymptomsofthelargerstormthatwillengulfpeopleoffaithinmanyotherreligiousfamiliesinthenextdecades.Thechurcheswehaveknownhavebeennurturedattheheartofoursociety.Inourtimewearemovingintoanexilefromtheheartofoursociety.Ibelievethemovementisirreversible.Thetriumphalismoftheconservativechurchestodaybecomesthemnobetterthandidthesimilarattitudeofthemainlinechurchesinthefifties.Idoubtthatthetriumphalismwilllastmuchlongerfortheonethanfortheother.

Myconcernistoseektohelpcongregationsofanykindconservative,liberal,orwhathaveyoureclaimtheessentialtaskofmakingdisciples,onebyone,andlaunchingeachofthemasanapostleintothesocietyheorshefaces,whereveritisandwhateveritmaybelike.

Todothat,congregationsneedtotransformtheirinnerlifesothattheircommunityreflectsthekoinoniaoftheearlychurch'scongregations.Theyneedasenseofcommunitythattransformsthelivesofmembers.TheyneedtodevelopaministryofkerygmawherethestoryofthepeopleofGodcomesaliveinthepoweroftheSpiritthroughtheproclamationofthegospel.Theyneedtodevelopaministryofteaching,didache,thatpresentstheage-oldstoryfreshtonewgenerationsandwithtransformingpowertothosecalledtobeapostles.Theyneednewpowertounderstandandreflectontheirservingintheworld,theirdiakonia.

Thatlooksinsidecongregations,tothetransformationswemustmakeinthemsothattheymaytransformusintodisciples.Buttheendofbecomingadiscipleistobetransformedintoanapostle.Discipleshipisthepassive,butnecessarygroundingforthelifeoffaith.Apostleshipistheactivevoiceforfaithfulliving.

Iwanteverycongregationfeedingapostlesintothetownsandcities,

theagenciesandthestructures,thefamiliesandtheneighborhoodsofoursociety.Iwanteverymemberofeverycongregationtoknowhim-orherselftobecalledtoaservantministry,theapostolate,andIwanteachtohavehelpdiscerninghisorhergiftsandtobetrainedandnurturedinhisorhervocation.Thatcallsforcongregationsthatcantransformordinarypeopleintoapostles.Ilookforeachcongregationtobethatkindofatransformingcongregation.

Forthattohappen,Iwanttoseethestructuresthatsurroundcongregationsthejudicatories,thenationalstructures,theseminaries,andeducationalinstitutionsbuildingskillsinnewways,readytohelptransformcongregationsfromwhattheyaretowhattheymustbeascentersofapostolicministry.Iwantallthosestructuresworkingattransformingcongregations.

TherearemoreroadblocksthanIhavelistedinchapter5.Andeachimpedimentisformidable.Therearesomethingswecandotodismantletheroadblocks,thingsIhavedescribedinthisbook,andthingsthatothersareworkingonandlearningabout.Buttransformationoccursoneperson,onecongregation,atatime,uniquely.

Thereisgreatgoodnewsinthatfact.Everycongregationisonthefrontedgeofpossibilityandcanbeginitsworkoftransformation.Thereisnotaspecialkindofcongregationorpeoplethathastheanswer.Thisisnotataskcutoutforonlythebigcongregationswithhighsteeplesandlargestaffs.ThisisnotaninvitationonlytoBaptistortoEpiscopalortoindependentcongregations.Thecallisopentoeachandtheopportunityfordiscoveryisthereforeach.Eachiscalledtostartwhereitis.

EachcongregationcanbeginnowtocommititselftofollowingGod'spurposes,comewhatmaybiggerbudgetsorsmallerones,moremembersorfewer.Eachcanmakeacommitmenttosendingapostles

inservicetoitsworld.Now.

Thefutureisgenuinelyopen.Noneofushasallthewisdomortheresourcesweneedtorebuildourchurches.Butallofushaveenoughtostart.Intheend,IcansummarizewhatIknowintotwostatements:

ThetimeisrightforustomakethecommitmentJeremiahmadeacommitmentagainstallreasontothefutureandtoGod'spromises.

ThetasksbeforeusarethetasksthatfacedtheexilesreturningtoJerusalemtorebuildthewallsofthecityandtorestorethetemple.

Whatliesaheadisastorm,indeed.Thewindsarestrong,andwecannotknowallthatistocome.Butinandthroughthisstorm,atransformingPowerisatworktobuildanapostolicchurch.Tobecalledtoparticipateinthattransformationisourlife.

AppendixATheGood-News/Bad-NewsQuadrilateral:ADesign

Introduction

ThefollowingdesignisbasedonaneducationalmodelIhaveusedinmanydifferentsituations.Ithelpspeoplegetintouchwiththemanywayspeopleandgroupsconceiveoftheirspecialcalltoserve.Ifindithelpspeopleunderstandthediversityoftheircongregation;itlegitimizesdifferentresponsestothegospel;ithelpspeoplegetanoverallsenseoftheministryoftheirgroup;anditraiseshelpfulquestionsaboutthefunctionofthelargergroupinrelationshiptotheministryoftheindividual.MyexperiencewiththisdesignandcommentsofhundredswithwhomIhaveuseditliebeneathmuchofwhatIsayinchapters2and3.

TheBasicTheory

Iseeevangelismnotasa"program"ororganizedactivitybutasabasichumanresponsetoGod'scontinuousvocationtoeachhumanbeing.IseethatcontinuousvocationtobealmostlikeagravitationalpulltoeachofustorespondascocreatorsofGod'skingdom.ThemoreconsciousweareofGod'sgraceinourownlives,themoreconsciousandintentionalwemaybeinresponding.Ontheotherhand,whetherornotweareconsciousofthecallinanyrationalway,wemaystillbepulledintoresponseataleveldeeperthanourminds.Thoseofuswiththegiftofarticulationcannamethegoodnews.Butmanyofusproclaimthegoodnewswithoutusingwordsofexplanation.Wemaynotevenunderstand

whyweareimpelledtoact,andsomewhoareevangelistsmaynotevenknowinwhoseNameweperceivebadnewsandinwhoseNamethegoodnewsflows.WhereitisGod'swill,theactionofwitnessingtothegoodnewselicitstheresponseoftheoneleperwhoreturnedtoJesusfromamongthetenwhowerecleansed.Ialwayshopethat"theten"willreturn,butrememberthatforJesusonewasenough.

Iseeevangelismasprofoundlysituational.Iseeitasprofoundlyindividual.IseeitasbeinggeneratedwithineachofusasGodopensoureyesandsensitivitytothehurtsoftheworldaroundus.Iseethefocusofeachperson'sevangelismasshiftingfromtimetotime,drivenbyinnersensitivities,asenseofGrace,andtheleadingofGod.Iseeourcongregationsastheplaceswhereoursensitivitiesarenourishedandourevangelismfed,primarilybyWordandSacrament,butalsobythecommunityitself(koinonia)andtheteaching(didache).

Thisdesigninvitespeopletoreadtheirownevangelisticlocationwithinamapofevangelisticpossibility.Ithelpsthemreflectuponthatlocationinrelationshiptothelocationofothersinthegroupandtotheoverallpictureofthestrengthsandweaknessestheyperceiveintheircommunity'sopennesstoneed.

TheProcessoftheDesign

Step1:Introducetheactivitywithabriefbitoftheory,generallyadescriptionoftheimportantlinkbetweengoodnewsandbadnews,asdescribedinchapter2.TheexamplesofMartinLutherKing,Jr.andBillyGrahamhelppeopleconnecttheideawiththeirexperience.

Step2:Cautions.Iinvitepeopleintotheexerciseasanexperimentinperception,notingthatitisnotascientificstudy.IparticularlypressthepointthatIamaskingthemtorespondintermsofwheretheyaretoday,atthismoment.Inotethatyesterdayandtomorrowtheymay

wellbeindifferentplaces.Ivisualizeitasastillphotographfromamovingpicture.

Step3:Twoforced-choicequestions.Iinviteno,Ipush,presseveryonetomakeonechoiceforeachoftwocontinua.Iurgealltobesimplistic,toindicatejustwheretheyseethemselvesasbeingatthismoment,ignoringcomplexities.ThenIgivethemthefirst"command":

Thecontinuumrangesfromnumber1tonumber10.Iwilldescribenumber1andIwilldescribenumber10.IfwhatIdescribeisexactlywhereyouarerightnow,thenwritea1ora10.Probablyyouaresomewherebetween,sojustguess.Ifyou'recloseto1,maybeyouareat2or3;ifyou'recloseto10,maybeyou'reat7or8.Justmakeachoice.Placeyourselfonalinebetweenthesetwostatements:

Number1:TheonlywaytoknowGodisinaone-on-one,directrelationship.That'stheonlywaytoknowGod.

Number10:TheonlywaytoknowGodisinthemidstofGod'speople,thechurch.That'stheonlyway.

Afteraminuteortwo,duringwhichIquellthegrumblingandpushthemtogoonandmakeachoice,Igivethemthesecondcontinuum.Bynowtheyknowtheropes,soyoudon'thavetogiveasmuchexplanation.ThistimeImakethechoiceintermsofthealphabet,andthechoicerangesfromAtoJ.IdescribeAandIdescribeJ,andtheychoosetheirpositioninrelationshiptotheextremes.

LetterA:TheendandpurposeoflifeissotolivethatIamreunitedwithGodatmydeath.

LetterJ:Theendandpurposeoflifeistoparticipatewithbrothersandsistersinbuildingahumansocietyofshalom,wherepeaceandjusticeandlovereign.

Step4:IfIamworkingwithnewsprint,Idrawagraphwiththetwocontinuaastheaxes.(Acopyofthegraphisappended,suitableforcopyingontoanoverheadtransparencyifyoupreferthatmethod.)ThenIcallonmembersofthegrouptocallouttheirowncoordinates.Astheydoso,Imakeamarkattheappropriatespotonthemap.Thefaster,thebetter.(Ifyouhaveaconspicuousreligiousleaderofthisgrouppresent,Iusuallyaskthatpastororbishoporpresidentnottocallouthisorhercoordinates.Thisissothatpeoplewillnotstereotypetheirleader.)

Step5:Reflectionandplenarydiscussion.SomeoftheareasinwhichIinvitediscussion:

1.Thevarietyofresponses.Allpointsonthegridarelegitimatepositions,positionsthathavebeenheldbygreatsaints.

2.Reflectonwhere"clumps"ofpeopleshowup.Whatdoesthatmean?

3.Reflectonwherethereisadearthofresponses.Whatdoesthatmean?

4.Whatdoestheoverallpatternsayaboutpossiblestrengthsofthisparticulargroupinministry?Whatthingsaretheymostlikelytobeawareof?Mostlikelytocareabout?

5.Whatdoesthepatternsayabouttheblindspotsofthisgroup?

6.Iinvitepeopletorespondtohowtheirpersonalchoicesfelt.Iparticularlyinvitethosewhosecoordinateswere"farout"fromthecenter,orinaquadrantwithfewornoothers,howitfelttocallouttheirlocations.(Youcansometimeshelpthegroupunderstandtheemotionalpressureweexertononeanothertoconform.)

Step6:Interpretation.Isummarizewhatthegrouphaslearnedintheexercise.Isometimesusemorematerialfromchapter2,thedescriptionsofthequadrants,forexample.IusuallyreferthegrouptothesimilartypologiesdevelopedbyRoozen,McKinney,andCarroll.Mymajorconcernatthispointistohelpthemthinkofthefunctionofthepastorandofthecongregationnottobringthecongregation's"center"towherethepastorwantsitortowherethemajority"clump"ofthecongregationwantsit,butto"holdthecenter,"nourishingandfeedingallthediverseministries.Itrytohelpthemidentify"lacks''intheircongregationorconsciousnessthat,ifadded,mightincreasetheoverallstrengthoftheministry.Thestrongerthecenter,inmy

opinion,thegreatertheextremesthatcanbesupported.

Step7:Wildapplause.

AppendixBTheStatisticsBehindtheGraphsThegraphsofthemembershipsoftheEpicsopalChurch,thePresbyterianChurch,theUnitedChurchofChrist,theUnitedMethodistChurch,andtheEvangelicalLutheranChurchinAmericawerebasedondatafromTableA1.1oftheAppendixofChurchandDenominationalGrowth,editedbyDavidA.RoozenandC.KirkHadaway(Nashville,Abingdon,1994).ThegraphsplottingtheU.S.populationwerebasedonfiguresreportedonpage361ofTheWorldAlmanacandBookofFacts:1994(Mahwah,NJ:WorldAlmanacBooks,1993).

Thespecificnumbersusedarelistedonthefollowingpage.

PopulationoftheUnitedStates

1950 151,325,798

1960 179,323,175

1970 203,302,031

1980 226,542,203

1990 248,709,873

MembershipbyDenomination

EpiscopalianPresbyterianUCC UMC ELCA

19502,417,464 3,210,635 1,977,4289,653,178 3,982,508

19603,269,325 4,161,860 2,241,13410,641,3105,295,502

19703,285,826 4,045,408 1,960,60810,509,1985,650,137

19802,786,004 3,362,086 1,736,2449,519,407 5,384,271

19902,446,050 2,847,437 1,599,2128,904,824 5,240,739

DenominationalMembershipAsaPercentageofU.S.Population

EpiscopalianPresbyterianUCC UMC ELCA

1950 1.60% 2.12% 1.31% 6.38% 2.63%

1960 1.82% 2.32% 1.25% 5.93% 2.95%

1970 1.62% 1.99% .96% 5.17% 2.78%

1980 1.23% 1.48% .77% 4.20% 2.38%

1990 .98% 1.14% .64% 3.58% 2.11%

Notes

Introduction

1.LorenB.Mead,TheOnceandFutureChurch(Washington,DC:TheAlbanInstitute,1991).

2.LorenB.Mead,MoreThanNumbers(Washington,DC:TheAlbanInstitute,1993).

3.Loren.Mead,''OperationalTheology"inPatternsinParishDevelopment,ed.CeliaAllisonHahn(NewYork:SeaburyPress,1974),pp.157-58.

Chapter1

1.C.KirkHadaway,WhatCanWeDoAboutChurchDropouts?(Nashville:AbingdonPress,1990),ch.2-3.

2.KennethB.Bedell,ed.,YearbookofAmericanandCanadianChurches(Nashville:AbingdonPress,1993).ThedatafortheillustrationsalsodrawsonthefiguresfrommanysuchannualreportsaspublishedinDavidA.RoozenandC.KirkHadaway,ed.,ChurchandDenominationalGrowth(Nashville:AbingdonPress,1993),appen.,TableA1.1.ThisrawdataisnotedinAppendixB.Intheinterestsofaccuracyitmustbenotedthatinseveralyearssince1990theEpiscopalChurchhasshowedasmallnetgaininnumbers,butnotpercentofpopulation.Thisencouragingstatisticis,however,problematicinthatthedefinitionof"member"wasslightlychanged.

3.Figures1,3,and5chartdenominationscategorizedas"liberalProtestant."Figures2and4arefordenominationscategorizedas"moderateProtestant."Anysuchdesignationsinvolvedifficultjudgment

calls.ThesecategoriesaredescribedinWilliamMcKinneyandW.ClarkRoof,MainlineAmericanReligion(NewYork:PilgrimPress,1984).ThesamecategoriesareusedinRoozenandHadaway,ChurchandDenominationalGrowth.

4.FellowNorthCaroliniansmayrememberaclassicstoryabouthowthingshavechangedinchurcheswhenitcomestopointingfingersinblame.BunnyBoydwasanimmenselypopularprofessorofreligionattheUniversityofNorthCarolinainthefortiesandfifties,whentheRevisedStandardVersionwasfirstreleased.InbackwoodsCarolinathenewfangledlanguageforthefamiliarstorieswasashock,tosaytheleast.OneconservativepastorstagedabookburningatRockyMount.ThishittheheadlinesinnewspapersacrossthestateandcausedanuproarinProfessorBoyd'snineo'clockclass."WhataboutwhathappenedinRockyMount?"theyasked.

"Whathappened?"heresponded,nothavingcheckedthemorning'sNewsandDisturber.

Theytoldhimaboutthebookburningandhereplied,"Wonderful!"

Whenaskedtodefendhisstatement,hesaid,"Bookburningismuchbetter.Weusedtoburnthepeoplewhotranslatedit!"

5.DeanR.HogeandDavidA.Roozen,ed.,UnderstandingChurchGrowthandDecline(NewYork:PilgrimPress,1979).Seeespeciallych.14,"SomeSociologicalConclusionsaboutChurchTrends,"315-33.SeealsoAndrewGreeley,ReligiousChangeinAmerica(Cambridge,Mass.:HarvardUniversityPress,1989).

6.DeanR.Hoge,BentonJohnson,andDonaldLuidens,VanishingBoundariesTheReligionofMainlineBabyBoomers(Louisville:Westminster/JohnKnox,1994).Findingsaresummarizedinanumberofpapersandarticles,including"WhatHappenedtotheYouthWhoGrewUpinOurChurches,"Congregations,no.5(September-

October1992).

7.Infairnesstotheauthors,Ineedtosaythatthisisnottheirmainpoint.Theyaredoinganimpressivestudyofwhathashappenedtobabyboomersinonedenomination.Eventhisminorpointoftheirsisanextremelyimportantnewissuefordenominationalleaderstotakeintoaccount.Howmuchmoreimpressiveistherestofthebook.

8.SeeRoozenandHadaway,ChurchandDenominationalGrowth.

9.DatainthesetwographsarederivedfromdatanotedinAppendixB.TheideaofthegraphsisderviedfromVanishingBoundaries.

Twothingsshowdramaticallyhere:theperiodofanomalousgrowthbetweenabout1945and1965andthesteeperdownwardslopeofrecentchurchmembership.

10.HereHoge,Johnson,andLuidens,VanishingBoundaries,makesitsmajorcontributions.SeealsoMcKinneyandRoof,MainlineAmericanReligion.

11.ItellmydenominationalfriendsthatourbudgetreductionsremindmeofaCarolinafriendwhohadamarveloushuntingdogthathetookhuntingeverySaturday.Troublewas,thedog'stailwaslongandshaggy,anditwouldpickupcockleburs.ByMondayhewouldhavechewedthemallout,buthealsohadamassofpainfulsores.Yetthedoglovedtohunt....Sotheownersaid,"TheonlythingIcanthinktodoistomakehimabob-taileddog."Hecontinued,"ButIreallydon'twanttohurthim.SoIthinkI'lljustcutoffaninchoftailatatime!"Irestmycase.

12.ChurchMembershipStatistics:1970-1980(Washington,DC:TheAlbanInstitute,1983).

13.GayJennings,unpublishedreport,EpiscopalDioceseofOhio,2230EuclidAve.,Cleveland,OH44115.SomesimilarpointsaremadeinDeanHoge,JacksonW.Carroll,andFrancisK.Scheets,PatternsofParishLeadership(KansasCity,Mo.:SheedandWard,1988).Thisbookexaminesthecostofprovidingprofessionalleadershipincongregationsoffourdenominations:Episcopal,RomanCatholic,EvangelicalLutheranChurchinAmerica,andUnitedMethodist.Theresearchwascarriedouton1984budgets,soitdealtwithoneoftheLutheranbodiesthatlaterformedtheEvangelicalLutheranChurchinAmerica.

14.Hoge,Johnson,andLuidens,"WhatHappenedtotheYouthWhoGrewUpinOurChurches,"Congregations.

Chapter2

1.LorenB.Mead,TheOnceandFutureChurch(Washington,DC:TheAlbanInstitute,1991),20-22.

2.ItisinterestingtonotethatsomeofJesus'waysofproclaimingthegospelarenolongeropentousbecauseotherofhisfollowersbeatustoit.Jesushealedmanylepersinhisday,andthosewhofollowhimhavecomeclosetoeliminatingleprosyaroundtheworld.

3.ThetruthisprobablymuchmorecomplexthanIhavestatedhere.SeeDavidRoozen,WilliamMcKinney,andJacksonCarroll,VarietiesofReligiousPresence(NewYork:PilgrimPress,1984),aprovocativebookbasedonimportantstudiesofchurchesintheHartford,Connecticutarea.Itdescribesfourtypesofcongregationsintermsofhoweachunderstandsitsrelationshiptoitsenvironment.TheirfourcategoriesofgroupidentitiesarequiteclosetothequadrantsIhavenotedhereforindividualrelationshiptotheworld:quadrantAbeinganalogoustotheir"sanctuarychurch";quadrantBcorrespondingto"evangelisticchurch";quadrantCto''civicchurch";andquadrantDto"activistchurch.''CarlDudley'sresearchintheMidwestsuggestsanevenmorecomplexsetofcategoriesthanthese.Onewondersaboutthepossibilitythatcongregationsmay,intheirowncultures,preserveimportantanddifferentsensitivitiestogoodnews.Thismaybeanunexploredfrontierforthinkersaboutecumenism.

Chapter3

1.Ioncesawthispropheticmessageactedout.IwasinWashingtonatthetimeofHelenKeller'sdeath,andIattendedherfuneralattheNationalCathedral.Theblind,thedeaf,andthelamewerethere,celebratingherlife.Achoirfromaschoolfortheblindsanglikeangels.Sen.ListerHillofAlabamareadthelessonwithapowerfulvoicetrainedinsouthernoratory.ForthefirsttimeinmylifeIwatchedasthelessonwassigned.Ashespokeofthedeafhearing,theblindseeing,thelameleapingforjoy,wesawthegoodnewsactedoutevenaswealsoexperiencedGod'spowerinthelifeofHelenKeller.

2.ParkerPalmer,GoingPublic(Washington,DC:TheAlbanInstitute,1980).Thismonographisoutofprintbutavailableasanon-demandpublicationfromTheAlbanInstitute,4550MontgomeryAve.,Suite433N.,Bethesda,MD20814-3341.

3.RobertBellah,etal.,HabitsoftheHeart(Berkeley:UniversityofCaliforniaPress,1985).

4.In1972TildenEdwards,ParkerPalmer,JamesSimmons,andItalkedtoagroupoftwentylaypeopleabouttheirexperiencesofspiritualgrowth.Thepaperwewrote,SpiritualGrowth,isoutofprint(ProjectTestPattern,1973).JeanHaldanemadesimilardiscoveries,reportedin

ReligiousPilgrimage(Washington,DC:TheAlbanInstitute,1975).InmorerecenttimesGalluppollshavefoundamongintervieweesahighnumberofpersonalexperienceswithGod.

5.KeithRussellarguesthatKoinoniawastheprimarythingtheearlychurchhadtooffersociety.Peopleweredrawntothechurchbecauseitslivingcommunityspoketothebadnewsoftheirsociety.SeeInSearchoftheChurch(Washington,DC:TheAlbanInstitute,1994).

6.AsanEpiscopalianmyself,Iamwellawarethatmanyofmynon-Episcopalfriendsunderstand"Episcopalpreacher"tobeanoxymoron!

7.FormoredetailsseeLorenB.Mead,MoreThanNumbers(Washington,DC:TheAlbanInstitute,1993),ch.3.

8.Forafullerexplorationofthetheories,seeBruceReed,TheDynamicsofFaith(London:Darton,Longman,andTodd,1978).Forashorterversion,seeBruceReedandBarryPalmer,TheTaskoftheChurchandtheRoleofItsMembers(Washington,DC:TheAlbanInstitute,1975).Reed'sworkingrouprelationsandthedynamicsoforganizationshasbeencriticallyimportanttomanyinthiscountry.Iamparticularlyindebtedtohim.

9.IhaveneverfullyunderstoodthefascinationcertaindenominationshaveexhibitedintheuseoftheNewTestamentroleofthedeaconasaspecialagentandrepresentativeofthechurchintheworld(whatIhavecharacterizedastheapostolate).Myownunderstandingisthatthebaptizedpersonoperatingasanapostleisthechurch'srepresentativetotheworld.

10.TheplacementsInoteherearethesortthatonegetswhenusingthedesignintheappendix.

11.DavidRoozen,WilliamMcKinney,andJacksonCarroll,Varieties

ofReligiousPresence(NewYork:PilgrimPress,1984),suggeststhatcongregations"holdthecenter"asIhavedescribedinthisgrid.Thatbookalsosuggests,helpfully,thatindividualcongregationsmayhavedifferent"centers."Acongregationmayhaveacentralunderstandingofitsmessagethatcouldmakethecommunityitselffocusinoneofthequadrants.Ifso,thecongregation'staskwouldbetoholdthatcenterandprovideadependablereferencepointtowhichmemberscouldreturnforrenewaloftheirspecialcalling.

annuallyforthreedozenorsopeople.Informationisavailableat1-800-486-1318.

6.GhostRanchinNewMexicoismorefamiliarlyknowntonorthernPresbyteriansas"heaven."SouthernPresbyteriansreservethattermforMontreat,NorthCarolina.

7.MystaffcolleagueSpeedLeasisoneofthepioneersamongchurchleadersindevelopingwaystoworkwithandthroughconflicts.Hiswriting,teaching,andwisecounselhavehelpeddozensofconflictsturntogrowthforthepeopleinvolved.ThepotentialforescalationalwayshitsmehumorouslywhenIreadtheprayerfoundinmanyeveningliturgies.Howmanychurcheshaveprayedthisprayer?"OGod,makeSpeedtosaveus!"

8.SeeEdwinFriedman,GenerationtoGeneration:FamilyProcessinChurchandSynagogue(NewYork:GuilfordPress,1985),aprimeresourceforjudicatoryexecutivesandbishops.

9.SeeRoyOswald,ClergySelfCare(Washington,DC:TheAlbanInstitute,1991),andanyotherbooksbyOswald.

10.Twoprograms,bothinitiallybegunbytheLillyEndowment,Inc.,trytoaddresssomeofthis.OperatingoutofTrinityEpiscopalChurch,3242N.MeridianSt.,Indianapolis,IN46208,anationwideeffort(TrusteeLeadershipProgram)ishelpingtodevelopcongregationalboardsusingmodelsfromnonprofitorganizationsandeducationalinstitutions.ChuckOlsen,aPresbyterianpastor,isalsocompletingtheSetApartLayLeaderprojecttodiscovermodelsandmethodstohelpchurch-boardleadership.Contact:Dr.CharlesOlsen,15003NWSeventy-secondSt.,KansasCity,MO64512.

Chapter5

1.SeeLorenB.Mead,NewHopeforCongregations(NewYork:

SeaburyPress,1972).Thiswasmyfirstattemptat"learningfromourexperience"inworkingwithcongregations.Atthattimemostreligiousstudieswereofideas,butsomeremarkablesociologistsweretryingtounderstandempiricaldimensionsofreligiousorganizations.Thestoryoftheshiftofenergyinreligiousstudiesfromdeductivetoinductivehasonlybegunandhasnotyetbeentold.

2.Ihavemoretosayaboutasystemsapproach,butthatwillhavetowaitformynextbook.

3.Fordetailsofthisshiftofconsciousness,seeLorenB.Mead,TheOnceandFutureChurch(Washington,DC:TheAlbanInstitute,1991).

4.IfIhadmywish,nostudentwouldgraduatefromseminarywithouthavingmadethreeorfourplanned-givingvisitstoaprospectiveseminarydonor.

5.IspeakaboutmyworkwiththefoundersoftheConsortiumofEndowedEpiscopalChurchesandthePresbyterianNetworkofEndowedCongregations.Eachofthesegroupsmeetsannuallytosharediscoveriesabouthowtoministereffectivelyascongregationswithsizableendowments.AttemptstodevelopsimilarnetworksinUnitarian-Universalist,UnitedMethodist,andUnitedChurchofChristdenominationsdidnotresultincontinuingdialogue.MyworkwithallexcepttheEpiscopalgroupwassupportedbygrantsfromtheLillyEndowment.SeeLorenB.Mead,EndowedCongregations:ProsandCons(Washington,DC:TheAlbanInstitute,1990).

6.InbuildingTheAlbanInstitute,Inc.,wehavebeenconsciousthatwewereworkingonthisfrontier.Thecharacteristicsofthatinstitute--itsfocusonbuildingaccountabilityinrelationships,searchingforanalternatewaytofundthedeliveryofskilledserviceswithinthereligiousworld,theefforttodevelopanetworkofskilledpeoplewholiveoffthesaleoftheirskills,anditsmonomaniacalfocusonthelifeofthecongregation--representourreadingofsomeofthecharacteristicsneededinotherinstitutionsweneedtobebuildingforthefutureofthechurches.

7.VernaDozier'spersonalinfluence,preaching,andteachingliebehindmythinking.

8.ThomasHarris,I'mO.K.--You'reO.K.(NewYork:Harper&Row,1969).AlthoughIwilldealherewiththeunhealthysideofwhat

Harrisdescribes,notethathisbookalsodealswiththepositivememoriesthatchildhoodandparentingcanbring.

9.OneverypracticalapplicationofthisknowledgehasbeenworkedoutbymycolleagueSpeedLeas,aconflict-managementconsultant.Inaconflictsituation,themostparentalandchildishresponsesarefrequentlyincommand.Speedfindsthatoneofthemosthelpfulinterventionsisto"triggertheadult."Hegivesassignmentsthatforcethecombatantstogetoutofchildishorparentalbehavior:"Letustrytoagreeonasetofrulesforhowtocarryoutthisconflict."Or,''Hereare

ofteachingmorethanfromsystematicwriting.Igotmostofmyknowledgeofthesetheoriesfromthosetowhomhehadtaughttheminseminarsandsmallgroupinteractions.Someofhisbasicthinkingisfoundinthefollowingbooks:ADynamicTheoryofPersonality(NewYorkandLondon:McGrawHill,1935)andResolvingSocialConflicts(NewYork:Harper,1948).

16.SeeMead,TheOnceandFutureChurch,ch.5.ThereIdealtwithsomeofthesedynamicsintermsof"learningpoints"and"accountability."Ithinktheoldjokeabouttheguyslammingthemulewithatwo-by-four''justtogethisattention"ismakingthesamepoint.Ifyouattempttochangesomethingwithoutgettingtheirattention,forgetit.Youarewastingtime.

17.ElisabethKubler-Ross,OnDeathandDying(NewYork:Macmillan,1969).

18.StephenL.Fink,JoelBeak,andKennethTaddeo,"OrganizationalCrisisandChange,"JournalofAppliedBehavioralSciences7,no.1:15-37.Wefirstbecameawareofthistheoryin1975-76when,withagroupofcolleagues,RoyOswaldinitiatedstudiesabouthowinstitutionsandcongregationscoulddealconstructivelywiththefinancialcrisesanddownsizingthatwasprevalentinthoserecessionaryyears.Thetheorieshavebecomeevenmoreimportantasithasbecomeclearthatdownsizingofreligiousinstitutionalstructuresisnotamatterofimmediatecrisisbutofalong-rangechangethathasmadecrisisanintrinsicelementofthereligiousworld.

19.AnextremelyvaluableadditiontoourknowledgehascomefromtheresearchofDavidM.Noer,HealingtheWounds:OvercomingtheTraumaofLayoffsandRevitalizingDownsizedOrganizations(SanFrancisco:Jossey-Bass,1993).Noer'sworkexploreshowfiringseffectthesurvivorsandmakesagoodcaseforthecriticalimportanceofattentiontothisneglectedareaoforganizationaldevelopment.

Noersuggestsafour-levelmodelofinterventiontohelpreorganizationsurvivorsovercometheirwoundsandbuildconstructivenewworklives.Anyoneinajudicatoryornationalchurchofficeshouldhaveaccesstothishelpfulbook.

Appendix

1.DavidRoozen,WilliamMcKinney,andJacksonCarroll,VarietiesofReligiousPresence(NewYork:PilgrimPress,1984).Seeespeciallythegraphonpage87.Ifyouusethisgraph,pointoutthatitissomewhatreversedfromtheoneIhavesuggested.Alsopointoutthattheirgridisgraphingcongregations,whiletheoneIpresentisgraphingpeople.

transforming congregations for the future (once and future church series)

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