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One of the great strengths of the American church culture is the diversity.  Traveling around the country, especially in the large cities, one captures the multiple expressions of the Christian life just by reading the names of some of the churches.

  • Undenominational Holiness Church
  • The Cowboy Church
  • Run For Your Life International Chapel
  • End Time Evangelistic Pentecostal Church
  • Church Meat of the Word Sanctuary and Fellowship
  • Ram in the Bush Christian Center
  • The House of Prayer and Refuge
  • Cross  of Christ Deliverance Temple

These reflect a certain generation and identity.  Now the new church names are simpler but much more mysterious, such as,

  • Resonate
  • Revolution
  • Radiance
  • Elevation
  • Restoration
  • Renovation
  • enCompass
  • Epiphany Station
  • Soma
  • Journey
  • The River
  • The Flood
  • The Bridge
  • Imago Dei
  • Corem Deo
  • Passion City
  • Paradox
  • Renaissance Church
  • Origins
  • Legacy
  • Tapestry
  • Out Post
  • Generation
  • Encounter
  • Warehouse
  • Relevant
  • Radiant
  • Elevate
  • Illuminate
  • Anthem
  • TerraNova
  • Crux
  • Awakening
  • Expedition
  • Flipside
  • True North
  • Substance
  • Crossings
  • FrontLine
  • Depth
  • Sandals
  • Paradox
  • Vintage
  • The Cause
  • The Intersection
  • Element 3
  • The Exchange
  • Tribe
  • Enclave
  • Praxis
  • Immersion
  • Liquid

More than denominational identity, there is now competition to set oneself off from denominational labels.  In some instances, this is so much so that one can hardly discern what denominational distinctive separates a church from the rest.  They all just about look, sound and feel the same.  Denominational ties are hidden until one becomes a member or a leader of the church.

Purple Starfish in the Sun, May 2012

Purple Starfish in the Sun  ©Weatherstone/Ron Almberg, 2012

So, one good thing that can be said about the American church is this: It’s not afraid, for the most part, to experiment. In fact, it could be argued that whole denominations or church movements have been built upon the charismatic entrepreneurship of a certain individual or group.  This has made the American church flexible and changeable.  However, is it changing fast enough today to keep up with the changes coming upon American culture?

In this series of blog articles, I have argued for a need to re-think how we plant churches today (Church Re-Formatted 1); that our focus should be on the fringes of our culture.  This is the fastest growing demographic and the least reached.  I have also attempted to give examples of how others in our past (Wesley, Booth, and Taylor in Church Re-Formatted 2) give us great examples of how this can be done.  More importantly, I hope to inspire others that it can be done and must be done again.

For instance, my community has witnessed a number of church plants in the past several years.  I have had a chance to interact with some of the church planters and pastors.  Almost in every case, the church plant was just like every other church already in town, reaching the same demographic and hoping to grow large enough to be self-sustaining (which usually translates into being able to pay the church planter or pastor, at least).  Only a couple of these plants have made intentional efforts to reach a non-churched or unreached sub-group of our community.  (My community is the Tri-Cities of Washington State – Kennewick, Richland, Pasco – whose population is 250,000+ including surrounding communities.)

To think missionaly about church planting in the U.S., especially in large cities and urban settings, the question must now begin with, “Who has God called us to reach?”  It may be that there is an unreached demographic or multiple demographics that are ready for a church plant.  Answering this question will help answer the next questions:  “Where will we plant a church?” and “How will we plant it and what will it look like?”

As suggested before, this may take a church planter or urban missionary into some unfamiliar territory.  However, it is precisely that ground that must be affected in our American culture.  These places remain the least reached and least affected by church efforts and witness.  They are also the fastest growing areas of our American society.

Some church leaders have begun to identify these places in our American society and call the church to action.  The scholars and authors I particularly have gleaned from are Leonard Sweet, Michael Frost and Alan Hirsch.  They have borrowed the sociological term “third places” (coined in 1989 by urban sociologist Ray Oldenburg) to help the church think about the gathering places in their communities where people already gather.  The point is that this is where God’s people need to be present.  Instead of inviting the community to join us, we are invited to join our community.  It is in these places where God is “seeking and saving the lost”.  This is called the “attractional model” of evangelism versus the “missional model”.  To get a sample of this, take time to watch Michael Frost’s presentation below…

The missionary model requires church planters and leaders to ask the “Who?” question.  This sets their compass for everything that follows.  The model that Jesus gave us and used when he sent out the twelve apostles and later the seventy is pictured for us in Luke 10:1-8.  Rather than call a community to come hear them, the disciples were to go be in the community and among its members.

The way they did this was to identify a “person of peace.”  This person of peace was someone who was receptive to the message of the kingdom and who was also a person of influence in the community.  The key to the relationship to the community began with this person of peace.  It would be this person who would open or close the door to the rest of the community.  It would be through them that the gospel message would be most effectively communicated to everyone else.

Sundog Over Graveyard of the Giants

Sundog Over Graveyard of the Giants  ©Weatherstone/Ron Almberg, 2012

What would happen if a small group of Christians decided to plant themselves (church) among a group of unreached people?  Suppose they began by looking for the most receptive community leader or influencer?  What would happen if that community leader/influencer was won to Christ and then discipled to reach and tell the others in his/her community?  Suddenly, it is not outsiders bringing a message, but an insider who is bringing the message; an insider who knows the group’s language, values, ideals, and challenges.

Granted, if you are hoping to plant and soon develop then next mega-church, this may not be for you.  That will require you to compete with the other pop-culture churches in the community.  However, if you are looking to start something new that will reach new people and change lives, well, then, this may be how you will need church to be re-formatted for you.  It will no longer exist to only meet your needs.  Instead, it will exist to be a mission outpost in the center of a group of people who are far from God and far from what is familiar to you.  Someone needs to go.  Will you?

©Weatherstone/Ron Almberg, May 2012

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Thinking about church missionally is much different than to think about church for maintenance.  In the previous post, Church Re-Formatted 1, the challenge was to think about the fringes of American culture that are growing and how to reach out and communicate them.  That article was not to suggest that we need to throw out our present models and efforts.  Likewise, this one is not suggesting that maintenance (discipleship, at least as it is largely done in today’s churches) needs to be abandoned for missional efforts (evangelism and church planting).  The fact is that  both are needed in today’s American culture.

It is unfortunate that the established church looks upon those pushing the envelope of evangelism efforts to reach spiritual lost and damaged people with a bit of disdain.  They often wonder why these leaders cannot work within the confines of existing structures and churches.  Their leaders often work against these efforts by looking for wholes in the methodologies or even their messages and then point out their short-comings.  It is as if they believe that they somehow maintain their own credibility within the faith community by discrediting the efforts of others.

History teaches us that change, revolution and innovation most often comes from the fringes and not the mainstream.  So it is with church plants and church planters.  However, it is just as unfortunate that these leaders often look skeptically upon the established churches and their leaders as if they have gotten it all wrong and are missing something important.  As a result, established churches and their leaders become territorial and uninviting to new evangelistic and church planting efforts.  And, new church efforts and church planters alienate themselves from the resources and histories of churches long established in communities.

Round Beach Stone

Round Beach Stone  ©Weatherstone/Ron Almberg, 2012

When we talk about mission and church planting efforts in the U.S., we are, for the most part, not talking about planting one where no church yet exists. The truth is that most of the country still has a very real, viable church presence.  When we discuss true missional communities that attempt church planting, it is often in regards to unreached/unchurched communities within communities.

This was the point of the first article, Church Re-Formatted 1: It is one thing to start a new church just to be another faith community in competition with all of the other existing ones.  That, in my opinion, is like just adding another store to the “church mall” offerings of a community.  It ends up competing for the same customers and must come up with marketing strategies to attract them.  In the end, it is largely “sheep swapping”.

It is quite another thing, however, to be one that is reaching a part of a community, perhaps a sub-community or sub-culture, that is largely unreached.  It is this latter that Church Re-Formatted 1 argues needs the greatest focus of our evangelistic and church planting efforts. The ever growing unchurched population of the U.S. needs to be the focus of new mission/evangelistic efforts.

The challenge, as noted previously, is the fracturing of American culture.  We can better be described as a tribal culture than a monolithic one.  The things that used to tie us into a common identity are becoming frayed and fragile.  This sets up competing values and interests that isolate groups as they cloister around common interests and identities.

In order for the church to become more missional in orientation, it will need a radical change – perhaps even a re-formatting.  This is nothing new to the church, actually.  It has experienced this on many occasions as people have risen to the challenge of communicating the gospel to a changing culture.  We only need to look back on recent church history to find examples.

For instance, in the 18th centurty, John Wesley and John Whitefield had the audacity to take the Bible’s message right to the masses where they lived and worked.  This got them into all sorts of hot water with the established church (the Church of England) because it was considered a defilement of the gospel to have it proclaimed anywhere other than in a church behind a pulpit.  They were told it was unfitting for clergy persons to preach outside of the sanctuary.  However, many of the working class had abandoned church as irrelevant at that time, plus many of the poor worked on Sunday.  How were they going to hear?  Who was going to go tell them?  Who would send a messenger?

It was perhaps the hand of God at work when John Wesley was locked out of preaching at churches in England because out of this he determined to take the good news message right to the masses.  It can best be seen in Wesley’s words,

I am well assured that I did far more good to my Lincolnshire parishioners by preaching three days on my father’s tomb than I did by preaching three years in his pulpit.” … To this day field preaching is a cross to me, but I know my commission and see no other way of preaching the gospel to every creature“. (2)

John Whitefield had a similar experience on the other side of the pond in the American colonies.  What resulted was the beginning of modern American Evangelicalism.  The American Methodist Church would later claim up to two-thirds of all believers in the U.S. by the time of the Civil War.  Since he was not allowed in most American churches, he was left to preaching in open fields, often to thousands.

In the 19th century, England was once again in need of a fresh infusion of the hope found in the message that Christ brought to earth.  Within a short span of time, even the new Methodist church in England was losing spiritual ground.  William Booth, an English Methodist preacher, decided to do something to stem the tide of cultural decay.  Despite his denomination’s efforts to place him in a pastorate, William Booth felt the urgency for evangelism and considered the pastorate a hindrance to such efforts.

Through a series of events, William Booth founded the Salvation Army.  Its focus was upon bringing salvation to the least of society.  The starting point began in the slums of East London and most ever after always looked to establish itself among the poor and needy in communities.

William Booth and his “army” became known for their street preaching and street meetings.  Their efforts, once again, focused upon taking the gospel to where the people were living and working.  Not surprisingly, William Booth and the Salvation Army caught a lot of heat from the Church of England as well as the Methodist Church of England.  Booth’s fiery preaching and passion can be summed up in this part of a message of a vision of hell:

To go down among the perishing crowds is your duty. Your happiness from now on will consist in sharing their misery, your ease in sharing their pain, your crown in helping them to bear their cross, and your heaven in going into the very jaws of hell to rescue them.”  (1)

Graveyard of the Giants at Sunset

Graveyard of the Giants at Sunset Off Taylor Point  ©Weatherstone/Ron Almberg, 2012

A contemporary of William Booth’s was Hudson Taylor.  He became a missionary to China and founded the China Inland Mission (now OMF International).  When Hudson Taylor first arrived in China, he found most of the missionaries there living comfortably in walled communes in the large cities of China.  No one was going outside of these to reach the aboriginal Chinese.  Only those Chinese who had become “westernized” or “civilized” were thought worthy or able of being reached and discipled.

Hudson Taylor, disgusted with the attitudes and complacency of his peers, attempted to go inland and plant churches among the villages.  At first he found stiff resistance.  He found out that the native Chinese considered him to be only another “black devil” (their word for the foreign missionaries).  So, Hudson Taylor changed his approach.  He donned Chinese clothing, grew his hair into a braided pony-tail, shaved his forehead and lived among the locals just like they lived.  Incredibly, Hudson Taylor’s efforts paid off in not only acceptance, but converts and then a church multiplication movement that continues to this day despite 60 years of Communism.

Hudson Taylor was harshly criticized by his peers and the established missionary societies.  There were churches that shunned his efforts because of his methods.  Others even questioned the necessity of needing to reach the indigenous Chinese at all.  Still, it was Hudson Taylor that led the way across the language and cultural bridge barrier that opened the door for many Chinese to not only embrace Christianity but to also form the Chinese church into something that would impact its nation.  Husdon Taylor’s burning passion comes through and challenges us when he says,

“It will not do to say that you have no special call to go to China…with the command of the Lord Jesus to go and preach the gospel to every creature, you need rather to ascertain whether you have a special call to stay at home.”  (3)

These same passions, visions and strategies were used many times in the U.S. in the late-19th century and early-20th century.  With the rise of immigrant communities, churches worked to establish themselves in those communities with disciples and leaders who new the culture and spoke the language.  Up until recent history, evangelical and pentecostal churches had indigenous churches that still spoke German, Norwegian and Swedish.  We see them today among the Spanish, Brazilian and various Asian and African communities in the U.S.

In an effort to change cities, churches were planted in storefronts.  Even taverns are known to have housed a few early Assembly of God church planting efforts.  Many cities in America today still have some type of “Union Gospel Mission” at work in their city centers.  These are true missional communities in the midst of people who are not reached by the average church.  However, there are hundreds, if not thousands, of such micro-communities all over the U.S. today without an adequate gospel presentation.

It is these missionary kinds of efforts that we have seen before in our church histories that are needed once again today in America.  However, today’s strategies may not just need to cross language and foreign cultural barriers.  Some of the hardest to reach may be in those communities and people groups who are closest in language and culture, but desperately far away from us spiritually; so much so that they seem to us as foreign.  They are living in our neighborhoods and cities.  The question remains, Who is going to take the effort to cross the street to reach them?

In light of this urgent question, every church and church leader needs to ask some questions about their city, community and neighborhoods:

  • Where are the least reached?  Are we reaching them or partnering with someone who is reaching them?
  • Who are the most vulnerable?  Are we meeting their needs or partnering with someone who is meeting their needs?
  • Where are the gathering places of our community?  Do we have a presence there or partnering with someone who does?
  • What community events define and shape our community, town, city?  Do we participate and serve there or partnering with someone who does or will help us do so?
  • What social groups exist within your community or city?  Which ones does your church have members of them, they are your closest connection, or which ones do you feel the Holy Spirit leading you to reach out to in order to build relational bridges to reach them?

    Sunset from Toleak Point

    Sunset from Toleak Point  ©Weatherstone/Ron Almberg, 2012

As I mentioned before, the answers to these kinds of questions may lead to some surprising answers that challenge our idea of evangelism and “doing” church.  Do not be surprised if it leads you to skate parks, parades, community parties and celebrations, taverns, sports competitions, school events, post offices, stores, etc.  In these places, people gather who will never come to a church event.  Maybe it’s time we go be among them – incarnate the gospel message and see what the Holy Spirit does to provide opportunities to share and show God’s kingdom.

Just as Wesley, Booth and Taylor needed to “re-format” their understanding of church, it may be time for some within the American church to do so now.  This will not be for everybody, though it should concern everybody.  There are many others in Church history than just these three mentioned above that began to see church, their faith community and its purposes differently.  They, and others like them, “re-formatted” church and started – intentionally or unintentionally – new faith communities that were, in their beginnings anyway, primarily missional communities.  They journeyed to those closest to hell and farthest from heaven to seek and save the lost.  That journey needs to be taken again.

©Weatherstone/Ron Almberg, May 20, 2012

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What should should a church look and sound like to effectively communicate to today’s American?  There is a great deal of angst accompanying this discussion among church planters these days about what is the most effective design of a church’s organizational structure to reach people disconnected from church or altogether unchurched.  As the evangelical church continues to lose spiritual ground in American culture, this is an appropriate and urgent question.

The answer to this question is not as simple as it once was for the church planter or evangelist.  Today, while we have witnessed the rapid globalization of our culture, we have also witnessed the fracturing of our culture.  We never existed in a pure mono-culture in American society in the first place.  The arrival of new immigrants from the first settlers in the new world until now has always driven us to be more multi-cultural despite our most stiff resistance against it.

Seagulls In a Row  ©Weatherstone/Ron Almberg 2012

Today, however, the challenge is not just the ever increasing multi-culturization of American society through the introduction of new immigrants from other parts of the world but also the tribalization of the American culture.  American society is not only fractured but has many social fissures that separate people into smaller distinctive groups.  This a new reality for people desiring to effectively communicate to our culture.

Fifty or sixty years ago, communicators could begin a conversation with our culture and its inhabitants with a few basic assumptions: common spiritual experiences and language, familiar Americana identity and shared patriotism.  This has slowly changed over the last fifty years.  Some would call this a cultural decay while others would celebrate it as a freedom from socio-cultural assumptions that have kept us separated from the rest of the world.  I’ll leave that debate for others to wrestle over.

For churches and church planters, however, this sets up an interesting and challenging scenario.  They must ask themselves not only “Where?” and “How?” but also “Who?”  There is no mono-cultural “Jack and Jill” to reach anymore – as if a homogeneous American culture ever really existed..  There is no singular avatar (like “W.A.S.P.”) that can adequately depict every person in most of the large communities around the United States.  Diversity has increased and is now the norm.

Many years ago, someone wanting to plant a church used to only ask, “Where shall I plant it – what community, neighborhood, city?”.  Then, a few decades later, the focus became, “How shall I plant it – what style of music, what preaching/teaching style, what discipleship method?”.  Now, the more appropriate question to ask is, “Who shall I reach out to?  Among whom shall I plant it – urbanites, bikers, emo’s, skaters, preps, cowboys, motorheads, low income, recovering addicts, ethnic or immigrant group?”

As mentioned before, the vast majority of church plants in the U.S. focus upon the large moderate center of American culture.  However, this leaves out the ever growing “outsiders” or fringes of our society who remain unreached with the church’s message.  Statistically, we already know that most church growth in U.S. evangelical churches today is from “sheep swapping” rather than actually reaching lost sheep and discipling spiritual seekers.

The focus upon the moderate center is a worthy goal.  It has its own challenges.  It has also shaped the format of most American churches: highly commercialized, appealing to pop-culture and driven to constantly excel at changes that produce a better product and better service.  Unwittingly, this has also shaped the mindset of the disciples of this group so that many are often looking for church to be a theater or shopping mall experience.  The challenge is that they will quickly change allegiances to the next brightest and boldest advertised store (i.e. church).  Those issues are for another time and discussion.

The question here is,What about those outside the moderate center of American culture?”  As the U.S. enters into an increasing post-Christian culture, it will be those on the fringes of what is now considered popular culture that will continue to grow.  This growing demographic should be the target group of new church plants and evangelistic efforts.  In other words, to re-format church, its leaders need to begin by looking on the fringes of American culture – to the least reached and the last considered.

Round Rocks Beach Line

Round Rocks Beach Line  ©Weatherstone/Ron Almberg, 2012

This will take an intentional missional mindset on the part of church leaders. The question must begin with the “who.”  This will answer the following two questions: “How?” and “Where?”  The answer to the question “Who?” may end in some surprising missional endeavors.  It will also possibly mean that church, as it is commonly known, will be completely reformatted – without giving up its core message – to look like something very different from what we grew up in.  This could also entail going to some surprising places and and “doing church” in some very different ways.

The urgent question is, who is up for this kind of re-formatting challenge for the church?  These are the leaders, missionaries to the U.S., evangelists, church planters and church leaders that we will need in the coming years and decades.  They are the ones that will need to identify unreached groups, untapped potentials for church planting and developing discipling methods in those settings.

I believe some of the answers we are looking for may actually lie in our past missionary and evangelistic endeavors.  There are ways of impacting and transforming culture that the American church seems to have forgotten in its heyday of being popular and among the wealthy of American institutions.  A few individuals and churches do follow these examples, but too few to create a movement to change the rising tide of the secularization and paganization of American culture.

This is the time to humbly return to past spiritual roots to look for and learn new models to re-format church.  It may be also a time to look to our spiritual children and grandchildren from our overseas missionary efforts for help.  It is in some of these very pagan and even anti-christian settings that the church is most effective.  In these surprising settings the church is not only growing and thriving,  but it is slowly changing culture.

Should the church look to re-format itself?  No.  Not if it is just another gimmick to be relevant and “cool”.  Yes, if it plans to reach the unreached groups in its community and city and start a spiritual movement that will change the present destination of our American culture.  Who wants to re-format the church and start all over?  Not everyone.  But I’m up for it.

©Ron Almberg/Weatherstone,  May 19, 2011

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I meet regularly with a number of friends involved in some sort of ministry. Some of them are in full-time ministry and some in volunteer places. Everyone of them have a passion to winsomely bring people to a relationship with Jesus Christ and help them grow in their spiritual journey.

One of the challenges is that what reached people a few years ago does not touch them today. Our culture has quickly changed and continues rapidly changing, much of it fueled and fed by technology. Technology has shaped how we receive and process information. While much of the church still depends upon a “talking head” at the front of the auditorium, much of the world has moved on to multi-media entertainment centers.

Mount Adams, Washington State, Fall 2012Influence and information does not just come through technological sources, however. Now, it is taken in through personal encounters in one’s “tribal” or affinity group. The breakdown of the family structures and the displacement of family members across distances has caused people to seek out social groups with  which they identify. These play a huge part in filtering information and what is accepted as “truth” among its members. It begins as young as teenagers when they divide into Goths, Emos, Nerds, Jocks, Barbies, Preppies, Punkers, Rockers, Stoners, and Gamers. The list goes on to reflect neighborhoods, ethnic groups and social statuses.

The technolization and tribalization of our culture has created a fractured environment to share the Bible’s message of hope and redemption. This is the “new reality” that American churches face. The question is whether they will be able to quickly adapt to the changing environment or continue to perform old practices that reached bygone eras.

There is a danger in not fighting against the nostalgia of the “good old days.” It is that we miss what opportunities are given to us right now. We can celebrate the past, even grieve its passing, but we cannot be stuck in it if we hope to maintain any missional edge that keeps us relevant and able to relate to the culture we live in today. So, what does this mean – this “new reality” – for American churches?

First, it means we need to rethink our priorities. What is our “kingdom priority”? Is it to preserve our furniture? Is it to maintain our liturgical practices? Is it to shore up programs and ministries? Or, is it to carry a message to spiritually lost people and develop within them hearts and minds that seek after Christ and his kingdom?

As I have talked this dilemma over with ministry friends, one thing has become clear to all of us. The mission is the message of Christ and his lordship or rule. Church history shows us that methods have constantly changed over the centuries. The only difference now is that these  are needing to take place at a faster pace than ever before.

Mount Hood, Oregon, Fall 2012For instance, take the structure of church buildings. The church began with no properties – meeting in the homes of believers and seekers. Finally, when buildings were able to be constructed, they were gathering places for many “home churches.” Finally, these buildings became larger Cathedrals and the focus of the faith community.

Initially, the focus of the building’s interior was “The Lord’s Table“. Any pulpit or podium was to the side, not center stage. Sometimes it was intentionally placed high so that the preacher seemed to be ascending Mt. Sinai to deliver God’s Word to the people once more. Everything centered around the Eucharist.

When the Reformation arrived, it invited new models for church buildings. Some had art, some didn’t and some boasted fancy architecture and some simple. The Word of God became central and slowly the pulpit moved to center stage. The Communion Table remained either in front or behind the pulpit depending upon the prominence a church might give to it (Was there real substance in the food or only symbolism?). As scholasticism played a larger role in Christian education, teaching in preaching became more pronounced. The speaker/preacher/teacher became more important.

With the arrival of Evangelicalism and the Revival movements of the 19th century, churches took on the role of being auditoriums – places to hear a speaker. With the ever increasing role of music in the church, choir lofts, organ machines and pipes all played a role in shaping church buildings and affected how the Gospel message was communicated.

Now, today, in most Evangelical churches, the pulpit has given way to a lectern, music stand, or no prop at all. The worship band instruments are as prominently displayed as the pulpit or Lord’s Table once was a few decades ago. Clergy wigs, clerical collars, robes and suits and ties have given way to button-up shirts and slacks or T-shirts and jeans.

Change. The church has faced it for centuries. How the church today faces the changing reality of its culture will determine how effective it will remain. Sadly, like many church movements in the past, there may be a few today that will need to pass from the scene and become a memory of church history. Many individual churches and denominations will not be able to make the transition toward effectiveness in reaching today’s and tomorrow’s culture.

So, the question every minister, ministry and church organization must carefully assess is what is the main priority? What is “mission critical”? Something that is “mission critical” is absolutely necessary for the success of the mission. Without it the mission would fail. (This is assuming, of course, the centrality of Christ and a deep dependence upon the powerful working of the Holy Spirit.)

I don’t think there is one easy answer to that question. I strongly believe it will depend upon each congregation and each church leader to answer it depending upon their sense of God-given purpose and ministry context.

  • Where are they placed in their community?
  • Who has God given them to reach?
  • What resources has the Lord supplied them to accomplish it?
  • What “gifts and talents” are in its core leadership?

Finally, it means we will also need to re-examine our message delivery system. The message cannot change. Across every culture and every human age, the Gospel remains relevant and unchangeable. However, how it is communicated can change and must.

The new reality in our American churches is that we are facing an ever-increasing biblically illiterate audience despite the preponderance of biblical, theological and spiritual devotional resources available in our society. Many identify this as one of the signs that America has entered a “post-Christian” cultural phase. That may be true. However, that does not give us permission to throw-up our hands in defeat.

I believe that our culture is reverting to a story telling culture. Listeners are less linear in their thinking and how they relate to information. So, handing out and delivering an outline will not effectively reach them. However, story telling will communicate to them. This is a great advantage to the church since our source material, the Bible, is full of stories. Our lead-teacher, Jesus, used story to communicate important kingdom truths.

The danger becomes when our story telling only concludes with moralisms and pop-psychology. Too many of our White Mountain Flowers Flowing Down Rockspulpits and churches have already reverted to this diluted version of the Gospel. The Bible’s stories were given to us for more than to just teach us moral tales or to help us become better humans through positive living and thinking. They are pictures of the cosmic clash between divine righteous wisdom and human moral depravity.

The question remains, how do we most effectively tell this story of human failure and loving divine redemption? I believe that long educational sermons full to pretentious vocabulary is not going to cut it. We are going to need to simplify it – shoot for a 5th or 6th grade vocabulary. When it is necessary to use “big theological words”, then carefully define them. Scholasticism is out. Tribal narratives are the way in. Engage the individuals in the group as well as the whole group in telling the story of God’s glory.

I also believe that we have to begin our message delivery system with the assumption that people do not know anything about the Bible, its stories or is truths for living in God’s world God’s way. At least, whatever they have heard  up to this time is false and misleading. From that starting point, we can begin to shape our message to shape the hearts and minds of our audience.

The delivery system will need to have much more variety. A lone “talking head” delivering information will not capture the attention or the heart of today’s seekers. Contemporary audiences are used to sound bites, short episodic delivery,  and a chance to interact. This changes completely how we view our audience and our message.

Without changing our message, it will require harder work to include a variety of methods to deliver it. This could be everything from video clips, to personal stories, personal response times, discussion time, Q & A’s, as well as team speaker/teachers/preachers. What may seem like a chaotic and disjointed delivery system will make much more sense and have much more meaning to today’s audience.

The new reality in American churches offers an opportunity for the church to stretch out of its old wineskins and see what God is doing in his world and how he is at work. None of this has caught him by surprise. He is not overcome with questions and doubts about the future. He already saw this moment in time and had a “new wineskin” strategy for it. It is our job to discover it, embrace it and go with it.

©Ron Almberg/Weatherstone   March, 12 2012

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Analysis of Church Conflict Management

In my articleAnatomy of Church Conflict Management“, I suggested that there are some familiar mistakes that churches and their leadership tend to make in regards to conflict and crisis management.  I also quickly summarized what effective leadership before, during and after these events occur might look like.  It is to these leadership needs during conflict and crisis that I would like to return now.

It is necessary for every church to have a conflict and crisis management plan.  This plan needs to include:

  • Knowing the triggers or events that call for the plan to be engaged,
  • Working the crisis management and communication plan,
  • Communicating the unfolding development of these plans to those who need to know, and
  • Identifying the desired stages and outcomes of working these plans, and then, finally,
  • Evaluating how these plans worked and what needs to be adjusted to make it/them work better next time.

Identifying capable leadership to handle conflict and crisis is important.  Not everyone is emotionally and psychologically equipped to deal with them.  At the same time, leadership directly involved may not be good candidates because of conflict of interest or lack of objectivity.  A team of three to five people who are spiritually mature, skilled communicators, emotionally mature, and hold the respect of others in the organization make a great team.  For many churches, this group may be the Board of Elders.

Mt, Adams, Washington State

Clear Skies Over Mt. Adams, Washington State

If this is not possible, then working with a third-party dispute resolution or crisis management team is the best option.  This may come from a hired company, one of the many non-profit dispute resolution centers around the country, denominational leadership, or a team from another church in the community who has developed their own team.  The important point is to know who – what team – you are going to look to before the need arises.  Everyone in the organization needs to be informed of who this team is and what the “triggers” are that call for their involvement.

Not all conflict or crisis is the same.  Some involve only a couple people or a small group.  Others, however, involve a larger portion of the organization and have potential to cause a ripple effect that disturbs the whole organization.  It is important for every leader to know what level of disruption is being faced.  This will be an important trigger that sets in motion the work of a conflict and crisis team and the plan that has been established.

A carefully scripted plan for communication, handling confrontation, and identifying the small-step goals to reconciliation, restoration and peace must be established in the calm before the storm.  In the heat of a crisis is not the time to attempt to develop a plan.  The plan must be clear enough so that steps can clearly be taken to move toward progress.  Getting “stuck” in a conflicted crisis is not to anyone’s benefit.  Every plan must answer simple questions:

  • Who is involved?  Who needs to know?
  • What are the issues and how can they be discovered?
  • How can miscommunication and misunderstanding be avoided as much as possible from those who are on the fringes of the problem?
  • How will the process and its milestones to restoration be communicated to those who need to know?
  • How will “success” in terms of reconciliation and restoration be recognized?
  • What will be the terms in which irreconcilable differences and hurts are recognized and a “parting of ways” a recommendation for the organization to move forward?
  • When will the end of the process for the team be recognized?

Every conflict or crisis event must also involve a debriefing and evaluation time for the team.  This may also included key individuals involved who were not on the team.  This will not only allow the team members to take away “lessons learned” from the experience, but it will allow them to adjust the conflict resolution and crisis management plan in order to be more effective in the future.  Just as important, is the opportunity for the team members to sort through their own thoughts and feelings after handling such an emotionally charged situation.  This helps the team to make sure that as individuals they are not carrying away any unnecessary emotional or psychological baggage.

Low Clouds Surrounding Mt. Hood, Oregon

Cloud Skirted Mt. Hood, Oregon

Every event is different.  Then again, every event is similar.  Where the congregation and its leadership is immature and/or unhealthy, it almost always waits too long to seek intervention.  One thing is clear.  Conflict resolution involves as much art as it does science.  In twenty-five years of pastoral ministry, here are three things that I have come to realize about church conflicts:

  • The “problem” is almost never “the problem.”
  • Change and growth never come without problems (i.e. conflicts).
  • I can be my own worst enemy in that I cause most of the problems (i.e. conflicts) I experience.

Of all places, the faith community should be a place where the practice of our spiritual principles and precepts enable everyone to overcome fears, doubts, misunderstandings, chaos, conflicts, confusion and even anger.  Unfortunately, as I pointed out in my last article, there are myths about itself that the Church must overcome.  Don Bussart, associate professor of interpersonal ministries at The Iliff School of Theology in Denver, Colorado, identifies these as:

  • The Church must suppress conflict to maintain its image to as a loving community united in God’s service.
  • Conflict is bad because it threatens the unity of the church.
  • A loving person is always tranquil, stable and serene.
  • The administration, worship and programs of the church are fixed and established thus not subject to change.
  • Individuals and the church as whole should be “spiritual” — that is, should be “above” conflict.

The fact of the matter is that the pastor (lead or senior pastor) is most often the first line of defense in dealing with conflict and interpersonal crises in the congregation.  Marlin Thomas in Direction Journal astutely puts the pastors role in perspective:

“For pastors of troubled churches, ministry cannot be viewed as “business as usual.” One cannot relate to troubled people as fully rational beings, capable of making and keeping bona fide agreements. And troubled church systems cannot be led as if they were healthy systems. If they are so treated, they will only become less healthy, and the pastoral leader will ultimately be caught by painful surprise and sadly fail in his [or her] heavenly calling.  Pastors of churches under stress must think of themselves as specialists. They must care for people according to the special, “soulish” needs of their wounded pseuche, and not merely conduct “church as usual.”. . . The administrative leadership style of a pastor in a troubled church must be that of a loving but firm parent who presents clear outer boundaries to the children, while allowing them to develop slowly within the parameters of their own ability to grow. Disordered people can serve God, even if they can’t get along very well with each other or even with the pastor. But in such cases the pastor must be more than just a pastor; he must be skilled in the taming of hearts. It is true that only God can ultimately tame the heart, but it is also true that God desires to use sensitive, skilled human agents in that effort.”  [Bracketed italics added.]

One of the biggest needs a pastor must fulfill is to help the congregants become grace-filled, permission-giving members.  This is outlined simply by Thomas as:

  • Give life permission to be the way it is, until Christ changes it.
  • Be who you are—responsibly.
  • Let others be who they are—caringly.
  • Be willing to say “where” you are—kindly.
  • Let others say “where” they are—acceptingly.
  • Care about your sister or brother—appropriately.

This character development doesn’t happen over night.  It is a long journey.  However, the benefit is growing into grace-filled individuals who have an internal agility (i.e. flexibility) to deal with different people and growth and changes that pose potential conflict.  The larger the capacity of a congregation to practice this in interpersonal relationships the better its ability to handle and recover from conflicts and interpersonal crises.

Mt. Rainier, Washington State

Mt. Rainier Behind Safeco Field

It is interesting to note that most statistics tell us the the majority of non-churchgoers in the U.S. consider themselves to be Christians.  Of these, four out of ten have dropped out of church due to a “painful” or “agonizing” ordeal in a church.  I have pastored Assembly of God churches for 25 years and can attest to many encounters with people who no longer attend church because it was simply too emotionally painful for them to return.  Either the people in the church or the building, or both, held such bad memories that even returning to the building proved impossible.

Today, I attend a Central United Protestant Church, which is a trans-denominational church left over from the protestant military chapel supplied by the U.S. government’s Hanford Project during the cold war.  It is under the leadership umbrella of the United Methodist Church but serves five other denominations.  Not surprising, I have discovered similar stories around the community concerning this church.  So, this issue goes beyond denomination labels, church sizes or community settings.

There are many resources for church leadership and their congregations to use.  A perusal of the world wide web will uncover a library of articles, papers and blogs for careful consideration.  Independent consultants and denominational resources are available to most every church.  In a couple of instances from my experience regarding small independent churches, calling in respected and recognized pastoral leadership from other churches to offer guidance and counsel is a possible alternative.

Where there are people there will be conflict.  Where there are people passionate about issues there will be passionate conflict that could lead to interpersonal and congregational crisis.  However, such occasions need not be a debilitating and defeating event.  Instead, they could be transforming events that help individuals grow in grace and help congregations grow in expressing mature Christ-like love and unity.  How we face it will be the determining factor.  The question is whether we will take the time to thoughtfully prepare for it before we face it.

©Weatherstone/Ron Almberg, Jr. (October, 2011)

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Get any group of people together, no matter their moral platitudes, and there is bound to be conflict.  Sometimes this conflict can lead to a heightened crisis that threatens the health of the organization with loss of membership, customers and leadership.  If left unmanaged, the conflict-turned-crisis can have lasting, damaging effects: poor self-image, leadership demoralization, a scarred community image, organizational paralysis, and covered up interpersonal wounds.

Yellow Flower from Tri-Cities, Wa

Yellow Flower from Tri-Cities, Wa on Badger Mountain

One would hope that a church community would be better suited and equipped for managing conflict and dealing with crisis.  However, my experience has been that this is not true.  My work experience in other organizations has been a mixed bag.  After all, were all are human no matter where we work.

At the same time, some organizations I have worked in have had a proactive conflict management plan with proactive leaders.  Where these leaders have followed the conflict management plan, the conflict was dealt with quickly and decisively with little disruption to the organization.  Sometimes the issue was resolved without loss of employees and sometimes it was not.  However, everyone knew the steps carried out as well as the outcome and why it was arrived at in that way.

I have yet to find a church organization that deals with conflict so constructively.  And I have to ask why?  (I am not asserting that one does not exist, I am simply stating that my limited experience has yet to discover one through my encounters or of those friends that have shared their stories of church conflicts and crises with me.)  The answer to that question is complicated.

Unfortunately, our public news channels carry too many stories of the failure on the part of church organizations to deal with conflict and crises.  This should cause all church leaders, at whatever level, to sit up and take notice that if they do not practice proactive judgment concerning conflict and crisis in their faith community, then the larger surrounding community will for them.  This will come out as clearly as exposure in the news media outlets or as subtly as the community staying away – and warning all their friends and relatives to stay away.

So, why do church organizations fail at constructively and proactively handling conflict or crisis?  The answer varies…

  1. Church leaders and their followers tend to spiritualize the conflict.  Thus, it is just a matter of all parties concerned praying about it, reading Bible verses about peace keeping, not speaking evil and guarding their tongues.  While these are good spiritual disciplines, they do not actually deal with the problem at hand.  It is to treat spiritual disciplines as some kind of magic that will make the problem suddenly go away.  And if it doesn’t go away?  Then the problem is with our spirituality and not that we simply didn’t wisely handle to problem.
  2. Church leaders and their followers tend to bury the conflict.  The attitude is that Christians should not offend others.  Broadly taken, this inhibits any confrontation that needs to happen in a healthy organization.  Thus, hurt feelings and offenses get covered up in hopes that it will, after awhile, just go away and be forgotten.  Sometimes conflict is buried because everyone assumes that it is the pastor’s job or that the way the pastoral leadership is dealing with the conflict (even if it is to avoid dealing with it at all) is the best and only way.  This is connected to the idea that Christians should never offend.  It also means they do not question leadership actions (or inactions).  The unspoken cultural value in these church organizations is that a good Christian doesn’t question the process or its outcomes but trusts that, whatever the result, the church leadership did the right thing (or at least meant to do the right thing).
  3. Church leaders and their followers tend to misuse The Matthew 18 Principle.  The Matthew 18 Principle is taken from The Gospel According to Matthew 18:15 – 19.  The idea is that interpersonal conflict should be dealt with on a personal level and only escalated to the leadership level or the larger community level after that has failed.  This is a great model for interpersonal conflict and should be used more often.  However, it only deals with an interpersonal conflict.  What happens when that conflict, as often happens, involves a larger group of the faith community?  What should the steps be when the conflict involves a high profile leader?  What is the strategy when the conflict is witnessed or known by many individuals?  This is where The Matthew 18 Principle does not entirely help us.  It is limited in scope and application.
  4. Church leaders and their followers tend to attack and silence the messengers.  Often, in order to deal with the array of opinions, personal judgments, and purveyors of partial truths, church leadership will attempt to shut up or shout down such background noise.  This is often done under the guise of “trusting leadership to handle it” and “personal privacy issues” for those involved in the conflict.  Both of these are worthy considerations for all concerned.  However, they miss the larger need of communicating to all parties who have a vested interest in the process and the outcome.  By attempting to attack or silence those who want to give a message to one or both of the parties or to the leadership managing the conflict, the problem is only compounded not alleviated.
Badger Mountain, Tri-Cities, WA, Flowers

Purple Button Flowers on Badger Mountain, Tri-Cities, WA

Conflict and crisis is always unsettling.  It is like experiencing an earthquake.  When the whole earth is moving, you just want it to stop and feel solid, un-shaking ground under your feet again.  After the earthquake, everyone is talking about it.  It becomes a shared experience and also a process to assure each other that everything will be alright.  Conflict and crisis in an organization shakes the whole structure.  People are going to talk about their experience.  They need to talk about their fears, insecurities and reassure each other that they will survive the process and the outcome.

Unfortunately, few churches have a conflict/crisis management strategy that also includes a conflict/crisis management communication strategy.  If they do, it most often boils down to this:  “Don’t talk about it.  Trust your leadership.”  This almost always fails except in cult-like or personality driven faith communities.  Since conflict and crisis are a part of the human experience, wise leadership should use the “calm before the storm” to thoughtfully plan a conflict and crisis management strategy.

An often overlooked key to conflict and crisis management is communication.  Sometimes only dealing with the parties involved is not sufficient.  This is especially true when dealing with high-profile situations or prominent people in a church organization.  Often times, it is managed behind the scenes.  The next thing the congregation and other church employees know is that certain people are no long around.  Without explanation, they are left to create their own stories of the events and outcomes.

Part of a good strategy is managing the story that is being told, especially by the employees and core leaders of the organization.  This does not mean twisting the story’s events to make an organization and its leadership look good.  It means having an open, honest and truthful explanation of events.  The more transparent the communication – even with the admission of stumbles and failures on the part of leadership – the better.  Not everyone may like the outcomes, but they at least know the process was open and honest.  Most leadership, employees and customers can live with this process.

Badger Mountain Flowers in Tri-Cities, WA

Badger Mountain Flowers in Tri-Cities, WA

Another part of a healthy strategy is wisely deciding the scope of communication needed.  This involves answering the questions, “Who needs to know?” and “Who does this affect?”  Some one likened it to having a group of people standing around when someone spills a bucket of paint.  Who got paint on them?  They are the ones that need to be addressed and included in the communication even if they are not involved in the process.  Ignore them and they will tell the story from their point of view and experience.  Include them in the group experience and it becomes larger than just a their own personal story.  Now it involves a group experience that involves clean up and recovery from the accident or tragedy.

Conflict mediation is not new.  It has been around for as long as humankind has walked the earth.  Today, there are formal conflict or dispute resolution and mediation services in local communities.  Non-profit dispute resolution centers exist around the country and effectively help organizations and individuals work through conflict.  They can prevent costly court and lawyer fees and bring satisfaction to all parties involved.  Many large organizations establish their own dispute resolution teams.  This may be a model that could serve well most churches.
Using a third-party dispute resolution source or developing a team within the organization is for each organization to determine.  For churches, this may mean using a trusted faith-based group outside the organization such as trained denominational leadership.  I’ve worked cross-denominationally to help another church and its pastor navigate conflict and crisis.  The key is having a plan and engaging that at the earliest possible moment.  This is  when leadership is most needed.  Proactive leadership will…
  • Know the triggers or events that call for the plan to be engaged,
  • Work the plan,
  • Communicate how the plan is working to those who need to know, and
  • Identify the stages and outcomes of working the plan, and then, finally,
  • Evaluate how the plan worked and what needs to be adjusted to make it work better next time.
Every leader realizes that he or she may not be able to take everyone through the crisis and keep them in the organization.  For whatever reason, individuals will decide for themselves if they trust leadership and how it is working for everyone’s interest.  However, the goal of church leadership especially should be to help as many people navigate the turbulent waters of conflict and crisis and bring as many people as possible through the storm.  The church more than any other organization should be able to navigate these storms.  This will take a commitment to living out biblical principles of forgiveness and reconciliation along with proactive leaders who have a publicly recognized, transparent plan that is managed and communicated carefully during these times.  It may not prevent the storms from coming, but it will certainly help the church fellowship survive them.
©Weatherstone/Ron Almberg, Jr.  (September, 2011)

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Deciding to leave the comfort of one’s home to enter the world of the poor in another culture is not to be done blithely.  It is not for the faint of heart.  Once determined to enter such an experience, a traveler must brace for a test of endurance and flexibility.  I am reminded of Bilbo’s warning to Frodo in the epic trilogy “The Lord of the Rings” by J.R.R. Tolkien, “It’s a dangerous business, Frodo, going out your door.  You step onto the road, and if you don’t keep your feet, there’s no knowing where you might be swept off to.”

I had heard of the Tarahumara Indians in the Copper Canyonof Mexico over 20 years ago when friends of mine made

Tarahumara Woman

annual trips with blankets and clothing to donate to them.  Their plight then was very bleak.  It seems that it has not improved much in 20 years.  There are somewhere between 50,000 and 70,000 people who live in the Copper Canyon.  The exact population is unknown because the Mexican government does not count them.

Three native Indian tribes make up the population in the Copper Canyon: Tarahumara, Pima and Yaqui.  Each tribe has its own language.  The Tarahumara alone have 5 distinct dialects which can make communication among their own tribe difficult at times.  They prefer the name of their own language, Raramuri  (“those who run fast” or “runners on foot”), and are known for running very long distances.  Living isolated and deep in the canyon has helped them preserve their culture, language and music.

The Copper Canyon is over 25,000 square miles or 4 times larger (some say 7 times larger) than its sister canyon, the Grand Canyon, in Arizona, U.S.A.  The Sierra Tarahumara is actually made up of 6 large canyons with rivers that feed into the main part of the canyon and the Rio Fuerte which empties into the Sea of Cortez.  The remote and rugged nature of the area isolates the Tarahumara and makes getting help to them very difficult.

This area of Mexico has been under a drought for the past several years.  This has made the bleak living conditions of the Tarahumara and other Indian tribes very difficult.  Death from hunger is a very common occurrence.  The infant mortality rate is 50%, mostly due to nutrition issues.  The high elevation (8,000 ft) and cold winters can also bring its own misery.  The winter of 2010/2011 was particularly bitter and reports of children freezing to death were regularly heard.

There are a number of different non-profit organizations and Christian ministries at work attempting to bring relief to different parts of the Copper Canyon.  My church, Central United Protestant Church (UMC), in Richland, Washington, partners with Tomas Bencomo and Tarahumara Ministries based out of El Paso, TX., and Juarez, Mexico.  We have had Tomas and Maria Bencomo and their co-worker and translator, Brenda Granados, to a few of our missions conferences, which we call Global Impact Celebrations.

Our team flew into El Paso, TX, and stayed at the Micromotel right next door to the airport.  We spent the night and then got up early in the morning and rode to a little village 8 hours south called Rio Chico.  Rio Chico is the staging area for humanitarian trips into the canyon.  It also has an experimental farm to train Tarahumara farmers.  Another experimental farm is located in Rio Bravo about 12 miles away.  These help train farmers in better farm methods.  After a season, the farmers are sent back home with seed and a steel plow that can be pulled by a mule.

The first few days were spent planting 200 fruit trees and digging and pouring a foundation for a small building.  This was done all by hand with broken shovels and picks.  So, it not only made for hard work but also frustrating work.  The elevation of Rio Chico (about 7,000 ft) made the work seem even more difficult from us lowlanders.  We joined a group at Rio Chico from Montana, Wyoming and Minnesota.  So, at least we had plenty of hands to do the work.  Still, those few days produced sun burns and lots of blisters and sore backs.

Finally, we loaded up to go down into the canyon with a supply of food.  We took a large four-wheel drive box truck and a four-wheel drive Chevy Suburban.  It is a 10 hour ride from Rio Chico down into the Copper Canyon where Tomas Bencomo and his team have a boarding school.  It serves about 300 families.  It takes 4 1/2 hours to travel the last 60 miles of dirt road.  The last 2 1/2 hours is descending 20 miles into the steep canyon by a steep twisting road with 31 hairpin turns.  They are so sharp that the driver must stop in mid-turn, backup and finishing the turn.  Fortunately for our driver, we descended it at night so he did not know what he was facing as the headlamps of the Suburban shown out into the pitch black night.

Finally, we arrived at the canyon camp tired from 4 1/2 hours of constant jarring and jostling in close confines.  It was

good to get out.  The night sky was brilliant with a splash of stars, but only the narrowest portion of the sky could be seen as the walls of the canyon pinched the night sky.  It would not be until morning that we would gaze up the steep canyon wall and be amazed at what we had ignorantly descended in the dark.  We all agreed that we were glad we had done it in the dark.  Some of us may have gotten out and walked down the road otherwise.

The morning was clear as we made our way to the main boarding school.  Out buildings were scattered all along the sides of the canyon, which meant that almost everyone had to move up or down its walls.  Level ground is a precious commodity reserved for buildings and gardens.  The sounds of chickens and children filled the morning air around the school where 80 – 90 children are housed and fed.  A government teacher comes in, when she can make it, to provide education at a small building close by.  This week, apparently, she was not able to make it.

The children that stay at the boarding house or who travel up and down the canyon to go to school travel long

Food Distribution in the Copper Canyon

distances to get there.  Parents send them because they know that their children will receive food and an education.  A few of the mothers come with their children and help in the kitchen and with other duties with the children.  They are paid with food to take home on the weekends.  Typically, children head home on Fridays and return late Sundays for a new week.  The ages range from a couple years to almost 6th or 7th grade.  After that age, there are no other resources for the children.  Many of them go to work.

One young brother and sister there had been rescued last Fall from starvation.  The family could no longer feed the 1 and 2 year old boy and girl.  So, they asked another family to take care of them.  However, that family too finally came to the heart wrenching decision that they, too, could no longer feed these two and feed their own kids.  So, they were placed in a corner, covered with blankets, and left to die of starvation.

One of the workers at the children’s home heard about it and went to see what she could do.  She encouraged the family to give the children to her to feed.  They were somewhat reluctant because they were afraid of the social stigma that may accompany when others find out about their plight.  After much coaxing, the two youngsters were given to her.  She drove the 4 1/2 hours over the rough dirt road to take the children to the nearest medical clinic.

The doctor at the clinic took one look at the 1 year old boy and declared there was no hope for him.  The two year old girl seemed to be in much better shape and a chance to live.  The compassionate worker who had spent all day hiking into the canyon to rescue the children and then driving over the jarring road to get there refused to allow the doctor to deny the boy treatment.  Finally, the doctor declared, “Fine.   If you can get him to eat something, perhaps there is hope.”  The only thing she had available was a small bag of potato chips.  She gingerly took out a small piece of a chip held it up before the listless boy.  Once the morsel was registered by the boy, he lunged at the potato chip and jammed it in his mouth.  “Well!” declared the surprised doctor, “It looks like he’s going to live.”

Tomasito - saved from starvation

While we were there we had the joy of holding these two lively kids.  They were full of life and joy.  This is one story among many that reveals the importance of this type of service to the indigenous people of the Copper Canyon who are locked in poverty.  Our team passed out bags of groceries that families were able to take home.  The food was available to everyone and anyone who came to receive.  The week’s worth of food, which many of them would attempt to stretch into a month, was gratefully received.  Women received food first and then the men who had come received food for their families also.

There are no shortcuts out of the Copper Canyon.  A train rides along the rim from Chihuahua to the Pacific Ocean.  For most of the residents of the canyon, the only supplies available are those that the hike out to receive and then pack back in to their families.  Some, a few, are fortunate enough to have a burro to help with the chore.  Most, however, continue to live as they did when the Spanish Conquistadors pushed them into the canyon 500 years ago.

So, we climbed back into our vehicles glad that we did not have to hike out of the canyon.  Instead, we bounced along for 4 1/2 hours until we got to a paved road, that led to the town of Creel that brought us to a good road back to Rio Chico.  After 10 hours on the road, we fell into our sleeping bags exhausted only to get up early the next morning for the 8 hour drive back to Juarez and El Paso.  It would be good to get home.

The illusion of short-term mission trips is that one has experienced fully what it means to be embedded and fully embraced in a mission project.  However, nothing could be further from the truth.  We were returning home.  We would go back to our routines in our American suburbanvilles.  The ones we were leaving behind would continue the work.  On Sunday, the next day, Tomas would preach a 7 am service in Juarez, an 11 am service in El Paso, and another 3 pm service in Juarez.  Then, Monday morning, he and his team would take the long torturous road back to the land of the Tarahumaras.  And do it all over again.

©Weatherstone/Ron Almberg, Jr. (April 18, 2011)

Tarahumara Dwelling

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