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Archive for the ‘Scripture’ Category

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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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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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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What is it within the human psyche that pulls at us to compare ourselves to others? When did the human race develop the idea that any one of us is capable of summarily judging another person’s existential journey by examining their state of being at any one given moment along life’s time line?  After all, does any one of us know our own beginning from the end, let alone any other’s?

Yet, almost every day there is not one individual of the human race who does not at some point put their self in the judge’s seat to declare judgment for or against someone else or a whole class of someones. I know I am guilty of this ridiculous attempt at playing celestial critic.  I have often admitted to others over the past several years that “I can’t pick’ em.”  I have, in the past, attempted to evaluate the potential of individuals and thereby also prognosticate their outcome.  I have failed more often times than not.

Individuals whom I considered the most brilliant, talented, gifted and spiritual, and so warranted my own time and energies, have turned out to be some of my biggest disappointments to date. They are far from where I thought they would be in terms of accomplishment and far from God.  On the other hand, individuals whom I considered to be questionable, or even not worth too much effort on my part because I foresaw only failure in their future, have turned out to be some of the biggest surprises.  To this date, some of them are successful and give great glory to God.

And the jury of time is still out. Who knows but that the roles may be reversed again in the future before the end comes to each of their stories.  One thing I do know: I don’t know.  I do not know how their stories will turn out.  All I have is this snap-shot moment in time of where they are on their journey and how they are doing.  The same holds true for my own journey.

This is possibly the spiritual angst the Apostle Paul had in mind when he warned himself, “I give blows to my body, and keep it under control, for fear that, after having given the good news to others, I myself might not have God’s approval” (1 Cor. (9:27, BBE).  Even as spiritual leader the Apostle Paul knew the challenges of life’s journey.  He told the believers in Philippi, “It’s not that I’ve already reached the goal or have already completed the course. But I run to win that which Jesus Christ has already won for me” (Phil. 3:12, GW).

When I was a teenager, I worked for a time in the apple orchards around Oroville, Washington and Tonasket, Washington. The orchard job was an early summer one.  I was hired along with others to go through the apple trees and thin the crops.  The goal was to evenly distribute the fruit along the branches.  At the same time, diseased or badly misshapen fruit was weeded out.  This resulted in bigger and more beautiful fruit for the market in the fall harvest.

To be really good, one had to make quick decision and act quickly. The job did not allow for one to take the time to sit back and study a tree and its individual branches or individual apples.  Each apple or group of apples could not be meticulously weighed, examined and judged.  Decisions were made in the moment and on-the-fly.  Sometimes a bad apple or two was missed.  At other times, too many good ones were cast aside to rot on the ground.

Glacial Water Falls, September 2010

Glacial Water Falls, September 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

Inspecting the fruit from a human life is not as easy. It cannot be done as cavalier and casually.  There are far greater consequences.  As much as we like to spout the modern proverb, “You can’t judge a book by the cover,” we still regularly attempt it.  I know that I missed some really good stories because I did so.  I should have more closely followed the wisdom given to the prophet Isaiah: “Do away with the pointing finger and malicious talk!”  (58:9).

The problem in today’s religious environment is that many of Jesus’ followers like to think of themselves as spiritual fruit inspectors. Some, I presume, think they may have been given the spiritual gift or authority of fruit inspection.  However, this seems to be a position that Jesus has reserved solely for himself.  Dare we attempt to take his seat or position in the heavenly courtroom?

After telling the crowd gathered around him The Parable of the Sower and the Soils, Jesus launched into another story: The Parable of the Wheat and the Tares (Matt. 13:24 – 30).  It seems that a farmer took the time to sow good wheat seed in his fields looking forward to a good harvest.  However, his enemy, who obviously hated the farmer’s success, took a night to sow weeds into the farmer’s field.  It soon became apparent to the farmer and his workers that weeds were growing in his wheat fields.  What do you propose they do?

The farmhands reacted like so many of us today – myself included:Pull them out by their roots!  Get rid of them! Burn them!”  However, the wise farmer saw the danger in this approach.  The good wheat would be uprooted too.  Then the whole crop would be damaged.  Rather than risking the good wheat, in the farmer’s wisdom, he told his farmhands to “Leave the weeds alone until harvest time.  Then I’ll tell my workers to gather the weeds and tie them up and burn them.  But I’ll have them store the wheat in my barn” (v. 30).

Apparently, while many of us at any one moment might be able to identify good or bad fruit (“A good tree produces good fruit, and a bad tree produces bad fruit” (Matt. 7:17), the Master reserves only for himself the duty of proclaiming judgment – good or bad. And this he leaves to accomplish at the end of all things.  So much for instant gratification in our justice system.

So, I have given up fruit inspection in the lives of others. I figure I am doing well if I can examine the products of my own life.  Like the Apostle Paul, I will be doing well if I can keep my own life trimmed and pruned so that what it produces will be good.  I know I am carrying a few bad apples.  I just may need someone’s help to reach them to improve my potential harvest.  If I can do that, it will be enough fruit inspection for me.

©Weatherstone/Ron Almberg, Jr. (2011)

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Every congregation and its leadership, if it is missionally minded at all, struggles with being relevant in its community context. It will ask the questions:  Do we communicate our message in a way so that people can hear it?  Do our ministries and programs really meet the real needs of real people?  Is our message getting outside our own “four walls” and to people who are spiritually far from God?  In the end, what these and other questions like these want to know is simply, “Are we making a difference in our community and the lives of those in our congregation?

In my last article about small churches called “Small Church Big Impact“, I tried to emphasize the need for the small church to discover its own God-given “spiritual DNA”: spiritual gifts, talents and resources. Focusing upon what it does have instead of what it does not have empowers the small church to fulfill its unique mission in God’s plan.  As I explain in my article, resisting the temptation to think that it must follow some other “successful” church model is key to this.

Most of the conferences and books available to churches and their leadership are geared toward large churches (350+ adherents).  Most of the popular stuff is produced by mega-churches (2,000+ adherents).  This leaves out the vast majority of churches, which are small and in rural contexts, though many are also in small cities and even suburban and rural settings.  The point is that the available resources for helping a small congregation and its leadership to succeed are almost non-existent.  The message to these churches is that they are not “successful” nor are they relevant.  However, nothing could be further from the truth!

My personal experience among small Assembly of God congregations, some of whom were “Home Missions” churches, is that they not only can be relevant but they can be very successful in their ministry context. They may not win the “fast growing church” award or the “largest church” award but they are uniquely position to have a very large ministry in a small community context.  If we were to measure impact by percentages, these small community churches would be much more successful and relevant than their mega-church metropolitan counterparts.

How is this possible? In my previous article, “Small Church Big Impact“, I outlined some critical thinking that makes this possible.  Let me now take this to a practical level and suggest some ways and give some examples of how this is possible.  Here are three simple steps:

  • First, clearly define what you are called to accomplish in and for God’s Kingdom.
  • Second, create a simple strategy of how you are going to accomplish it.
  • Third, do not let anything get in the way of these two things.

Sounds simple, right?  It is not. Anyone who has done church ministry for very long will tell you that there are a lot of things that will come along to distract a congregation and its leadership.  A new opportunity arises and, instead of asking how it fits with the first two steps above, there is immediate pressure to “do something.”  A new individual or family arrives and their ideas and past experiences push the limits of those two steps.  Someone comes back from a church conference or visiting another church and wants to push the church to do it just like them.

This is not to say that how a church thinks of itself and the strategies it uses will not change. They will change.  Hopefully, however, that change will take place intentionally with the previous things discussed in mind: spiritual gifts, talents, resources and sense of mission to accomplish.

When I arrived in West Richland, Washington, to begin pastoring a small congregation there, I found a congregation that was pushing the limits of what it could and was exhausted. Like many other small churches, they were attempting to keep up with the larger churches in the community.  Some of that was driven by a fear that if they did not attempt to do so they would lose people to those larger churches and their ministries.  Regardless, a number of leaders, especially in the children’s and youth ministries, were facing burnout.

Change even in a small congregation does not happen over night. It took some time to get everyone to on the same page as to what was the simple mission of the church.  We prayed and looked to Scripture and finally settled upon two simple things: make strong disciples and attempt to reach people far from God.  Next, we asked ourselves what were the simplest and most strategic ways to accomplish these two things.  Things changed for the better.

As a congregation we decided that attempting to do all of the children’s and youth programs were not possible without the required number of people. Many of our congregants were involved in two, three and four ministries.  That pace was not sustainable nor was it healthy.  So, we simplified.

We wanted to make sure we discipled our children and young adults.  Since most of our congregation was made up of young families, we gathered together to strategize. Soon, we settled upon the idea of moving all of our Christian Education or Discipleship to Wednesday evenings.  Wednesday evenings were to become our strategic discipleship nights for everyone.

The tough change was eliminating Sunday School. We lost one family because they could not see going to a church that did not have a traditional Sunday School (even though they did not regular attend it).  However, this made Sunday mornings much easier for our young families.  Sunday mornings were dedicated to worship experiences either together as a whole congregation or specifically for children.  We created children’s church worship teams that rotated monthly to provide worship experiences for our children.  Some of our youth were involved in helping to lead.

This whole process took about 18 months. We first decided that it was something we were going to experiment with to see how it worked.  We figured that we could always go back to what we were doing if it did not work.  However, it ended up being a huge success for those involved in these ministries as well as for our families.  We found that what we were able to provide was much more effective and meaningful.

Burnt Cathedral, Winnipeg, Canada, Spring 2008

Burnt Cathedral, Winnipeg, Canada, Spring 2008 ©Weatherstone/Ron Almberg, Jr. (2010)

When it came to reaching people far from God (the second part of our mission), we decided that the best way for us to do this as a congregation, outside of everyone’s personal relationships and circles of influence, was for our whole church to find a way to be “vocal and visible” in the community. So, we targeted a community event in which we wanted to be present.  We could not do every community event, but we could do one event really well.  We chose “West Richland Days” and provided a booth that served BBQ pork or pork sausage sandwiches.  Also, our youth set up a booth that served Italian Sodas.

We looked at these more than just fundraisers. They were a way for us to interact with people in our community.  People in our community could see us as a congregation and have a chance to know us.  We also prayed for the Lord to give us “God moments” in which we could share with someone who was feeling far from God.  We got to interact with community leaders and organizers.  We all saw friends from our community as they wandered by our booths.  Most importantly, we were together outside of our church walls and being present in our community as a witness to Christ.

Every community has these kinds of opportunities. A congregation of any size can figure out ways to be “vocal and visible” within its own community so that people know that it is there to glory God and offer hope to people.  The toughest sell as a church leader is often the people within one’s own congregation.  Inevitably, someone wants to know the cost, or whether it was worth the cost and time, or whether the effort actually resulted in someone coming to church.  However, spiritual life is more like sowing for a future harvest than a drive-up ATM machine.

If church leaders and their congregations want immediate “pay-backs” then they are going to be sorely disappointed. All of our spiritual lives are a journey.  We do not know the spiritual journey that someone else may be on.  All we can do is be in a place where we are available with the presence of God and God’s message.  Some people’s stories take years to develop.  Every congregation must determine to be in the race for the long haul.  In the business of changing lives and transforming communities, there is no race to the winner’s circle.  It’s a marathon.

There are churches and their leaders that are doing this very well.

  • The church in Walhalla, ND, that serves the snowmobilers every year during the annual snowmobile run.
  • The church in Quilcene, WA, that provides after school homework help for students a few days a week.
  • The church near Lake of the Woods, MN, that serves anglers during the annual ice fishing tournament.
  • The church in Pasco, WA, that supplements the local food bank with donated items of their own to families in need.
  • The church in Richland, WA, that holds a week-long annual “Raise Your Tents” awareness for the homeless event that includes staying in tents in January, donating food to the food bank, and donating monies raise to the local homeless shelter.

There are many, many more examples that I am not even aware of myself. Whatever their chosen mission, these churches have chosen to keep it simple, targeted and sustainable.  This has also made these churches, despite size, very relevant to their communities.  It has given them a voice in their communities and earned them the right to be heard.  Nothing could be more relevant than that.

©Weatherstone/Ron Almberg, Jr. (2010)

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Small Church Big Impact

After leading churches for twenty-five years, I still find the landscape of evangelicalism in America disorienting and disconcerting. Our schizophrenic identity causes us all manner of agony as we attempt to come to grips with the reality that lies somewhere between what we want to be and what we really are.  Voices pull us in a myriad of directions.  “You should be doing this.”  “This is what successful churches do.”  “Growth is healthy.  How is it that this church is not bigger?

As a result, church leaders consume themselves with reading the next “cutting edge” ministry book, running to conferences sponsored by growing churches, and constantly searching for the missing ingredient their church lacks so that it can be like all the other apparently successful churches. I know.  I’ve been there, done that, and have the books, conference notes and congregational studies to prove it.

It was not until my last few years of ministry that the “light” came on and I came to realize that God has wired his church for diversity. Not every church must become the next Lakewood, Saddleback, Willow Creek, LifeChurch.tv, North Point, North Coast, Fellowship Church, Mars Hill, Seacoast, Mosaic, Potter’s House, Granger Community, Hillsong, Phoenix First Assembly, Crystal Cathedral, Brooklyn Tabernacle, Perimeter, or National Community.  The list could go on and on.  Every possible church model and denomination flavor could be added to the list.

This is not to suggest that these churches and their leaders think that every other church should be like them or do what they are doing to be “successful”. It is perhaps their unwitting followers and seekers of easy answers who push that impossible weight upon them.  Get close enough to them and one realizes that they, too, have their own problems and obstacles to continued health and growth.  No.  Looking to them is not the answer.

This is particular true for 80+ percent of the congregations in America. The vast majority of churches in America are still small.  They are most likely in rural or small town and small city settings.  The measure of church growth and congregational health must be much different than their counter parts in larger urban, suburban or metropolitan settings.  What would that measurement be?  What would successful ministry in that setting look like?

Unfortunately, there are no conferences to ask and answer such questions. At least, there are none that I am aware of at present.  Most of the pastors of these small congregations are bi-vocational and have neither the time nor the finances to traipse off to a conference at an upscale motel somewhere far away.  At least, when I was leading small Assembly of God congregations, I didn’t.

Nevertheless, small churches can have a huge impact upon the communities in which they are set. Even ones within large city and metropolitan areas can play a world-changing part in God’s mission to glorify his name.  It will mean, however, abandoning many (but not necessarily all) of the unrealistic ideas learned in the above mentioned books and seminars.  The good news is that it will mean a simpler and more missional approach to doing ministry.

Mother Goose, Winnipeg, Spring 2008

Mother Goose, Winnipeg, Spring 2008

First, instead of wrestling with what the small church does not have, it is good to begin with taking an inventory of what the church does have by way of spiritual gifts, talents and resources. Since we are taught that it is God himself who has put together the body of Christ in all its various forms and settings (1 Corinthians 12:7,11,18,24b,27), stewardship of ministry must begin with clearly seeing what God has given and put together in the local body.  This goes far beyond only what the pastor does or can do.  Each person is a minister with grace-gifts to share with others.

Second, instead of focusing upon what the small church cannot do, it is good to celebrate the things it can do. Employing the small church’s resources through its people to serve real needs is the greatest way to honor what God has given to his church by his grace.  To do otherwise is to despise what God has given.  It is useless for the clay pot to say to the potter, “Why did you make me this way?”  (Isaiah 29:16; 45:9; Romans 9:20).

Third, instead of attempting to do everything, it is good to concentrate on the few things that can be done well. Someone wisely said, “You can’t boil the ocean, but you can boil a pot of water.”  Attempting to do too much is often the problem many small churches face.  They want to think that they can do all of the programs and ministries that larger churches are doing.  Therefore, they go through great pains to maintain services on Sunday mornings, evenings and mid-week as well as all of the accompany children’s programs.  This simply is not a reality nor a good stewardship of the talents, energies and resources the Lord has given to the congregation (Ephesian 4:7, 16).  It is also all very exhausting.  Instead of rejoicing in what is done well to glorify God’s name, a congregation becomes disillusioned and disheartened by poorly executed programs.

Finding its own identity and discovering its unique calling in the world is the task of every congregation and its leadership regardless of its size. However, I believe this is especially true of the small church.  Size does not limit kingdom impact.  Faithfulness and stewardship to God’s gifting and calling does.  A small church is positioned in many communities to be much more adept at serving the individual, family and homogeneous community.  It can do many things that a larger church is not able to do if it recognizes its gifting, calling and context.  Thus, it serves in a unique place in God’s mission to the world and can leave a big spiritual impact in its community and upon the lives it touches.

©Weatherstone/Ron Almberg, Jr. (2010)

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The movie Forrest Gump is one of my favorites. Yes, I know one must suspend belief to hold on to the story line.  And, yes, I know that there is a certain sappy sentimentality in it.  Nonetheless, I like it for the interaction of its main characters and the certain philosophical message summarized at the end.

Now, I’m not an extremely emotional person. However, I can never get through the scene of Forrest‘s monologue at Jenny’s grave with a dry eye.  At the same time, I find the underlying existential question Forrest is wrestling with very engaging because I think we all struggle with it.  Forrest, standing over Jenny’s grave, tells Jenny…

I don’t know if mama was right or if it’s Lieutenant Dan.
I don’t know if we each have a destiny, or if we’re all just floating around accidental-like on a breeze.
But I think maybe it’s both.
Maybe both is happening at the same time.

The man with the IQ of 75 probably has it right. Life is most certainly like a box of chocolates, like his mother told him: “You never know what you’re going to get.”  Some of life is made up of an apparent series of accidents.  Thus, as is often said, “You have to play the hand your are dealt.”  Like a feather blowing in the wind, as the ending screen shot of Forrest Gump shows us, life can take us in unexpected and unplanned directions.  Forrest’s life seemed to be one accident after another.

This worldview is comforting to those who find themselves unable to control the direction into which the circumstances of life has thrown them. Tossed into a raging river, one does well just to keep afloat and the head above water.  In truth, we cannot always control life’s apparent unfeeling and meaningless events cascading our way, but we can only control how we respond and deal with them.  Thus, we retain some sense of autonomy and determinism and, thereby, meaning and purpose.  I have a feeling that the great majority of people in the world, intentionally or unintentionally, operate their lives with this in view.

Struggling to squeeze some sort of meaning out of life seems to be a part of the human condition. There is a longing to know, “Why am I here?” and “What does this all mean?”  At one point, Jenny asks Forrest, “Do you ever dream, Forrest, about who you’re gonna be?”  Forrest responds, “Who I’m gonna be?”  Jenny, “Yeah.” To which Forrest replies, “Aren’t – – aren’t I going to be me?”  Struggling to be someone other than himself completely escapes Forrest.

On another level, Forrest Gump’s life may seem to be divinely ordained. His destiny has taken him in a different direction than Jenny’s or Lieutenant Dan’s.  Jenny tells Forrest as she is about to leave him again, on a bus heading back to Berkley, California, this time, that they have two different lives meant to come out differently.  Lieutenant Dan tells Forrest essentially the same thing, believing that he missed his by not becoming a martyr for his country on the battlefield in Vietnam.  Does Forrest’s life tell the tale of a destiny fulfilled?  This is what Forrest is trying to figure out while talking to Jenny over her grave.

Baby Seal On the Beach, Lincoln City, Oregon, Summer 2009

Baby Seal On the Beach, Lincoln City, Oregon, Summer 2009 ©Weatherstone/Ron Almberg, Jr. (2010)

World religions attempt to answer the question of life’s meaning amidst apparent chaos. In fact, it seems that humankind has spent much of its existence from the beginning attempting to find meaning in the chaos of existence.  Religious answers run the gamut.  Some suggest meaning can only be found by escaping chaos through mindless detachment to the physical realm of chaos.  A dichotomy between the physical and spiritual realm results in a metaphysical battle between the two.  The physical in any form is bad.  The non-physical must be pursued to escape the physical.

Other world religions suggest that chaos is a result of humankind insulting gods or interfering with the unseen spiritual realm. The only correction is to make some type of appeasement, usually a sacrifice or penance of some sort.  Chaos results in life because humankind is constantly offending spiritual beings.  The work is to somehow keep them happy.  Other religious strains portray these spiritual beings as capricious and outside human influence or control.  Thus, one can only hope to offer some type of offering that will please the immaterial beings so that they will leave the material beings alone.  But there is no guarantee.

These two existential attitudes reflect the “flight or fight” approaches that humankind takes towards most threatening things. It should not surprise us, then, to find them evident in its worldviews or world religions.  We all seek to escape our troubles or wrestle some kind of meaning out of them.

Samuel Clemens (a.k.a. “Mark Twain”) remarked that existential meaning may also be determined by class. He noted that the Christians had one god for the rich and another god for the poor.  Taken another way, this may also mean that there was, and perhaps still is, one kind of theology for the rich and another kind of theology for the poor.

When one is born into privilege or arises to privilege, it is easy to assume that it must be because of some sort of “manifest destiny.” However, it is hard to come to that same conclusion when one is born underprivileged or descends into want and poverty.  It beggars the prosperity gospel message of American Evangelicalism to think that God would destine some to affluence and some to poverty even though it fits seemingly well with American Calvinism.

For example, Forrest Gump knew his mental condition effected his life. Was it a part of his destiny or just an accident of nature?  Visiting his mom just before her death, he asks, “What’s my destiny, Mama?”  Mrs. Gump responds lovingly, “You’re gonna have to figure that out for yourself.”  In other words, it is not something that is handed to you.  One must figure it out as he or she moves through life.

When one is born into a low class, it is easier to accept that life is simply what you make it than it is to accept that it is your destiny. No one faces life’s tormenting trials and failures and says to their self, “I was born for this!”  No.  Rather, one accepts it as one of the capricious circumstances of life.

Even Job, in his unfailing faith in God, when struck with heart rending and life altering tragedies, declared to his embittered wife, “Should we accept only the good things that come to us as from the hand of God and not the bad things that come to us also?”  Or, to put it as Mrs. Gump did, “You have to do the best with what God gave you.”  This view lends itself towards a self-determinism that supports an Arminian approach to one’s destiny.  We may not be able to control what comes our way in life, but we can control our own choices and outcome.  At least, we hope so.

I have often argued that the tired and worn out Calvin versus Arminian debate is attempting to make too simple what is really very complicated. I do not think proper theology fits neatly into all of our categories and systems.  So narrowly defining whether our meaning and purpose in life is divinely determined or self-determined attempts to remove life’s questions and mysteries when, instead, we should probably leave them alone.  As Forrest answered, “I think maybe it’s both.  Maybe both is happening at the same time.”  And that’s all I’ve got to say about that.

©Weatherstone/Ron Almberg Jr. (2010)

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