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Posts Tagged ‘Orthopraxy’

Relationship Scarring

It is impossible to go through life without ending up with scars from relationships. The fact that we wound at all is a testament to our humanity.  The fact that we are often as much the deliverers of scars as the receivers of scars speaks loudly to our own brokenness.  Children are scarred by parents.  Siblings grow up leaving scars upon one another.  Co-workers and bosses leave wounds that can range from minor paper-cut like ones to major open, seeping wounds.

Not all scarring from relational squabbles is the same. Minor ones leave their mark as do major ones.   All of them leave a lasting memory and reminder of a battle won or lost.  It seems that the closer the relationships, the deeper and longer lasting the wound and subsequent scar left behind.  Likewise, everyone deals with their relationship wounds in different ways.  Some people are more resilient and successful than others; while the others languish under memories and unforgiveness.

It may come across as naive, but it seems that people expect fellow Christians to never leave a wound or scar upon others, particularly other believers. So, when this does occur, the surprise and hurt go deep.  There is an expectation that “christians” will somehow exhibit a perfected humanity that is devoid of any ability to wound or scar with words, actions or attitudes.  This is far from the case.

The other day I was listening to a fellow believer share the story of their spiritual journey. Raised in a religiously strict, legalistic home, this person was not able to do anything “worldly;” which included among other things going to movies, playing billiards, bowling, attending dances or associating with anyone who did such things.  When this individual finally left home, they discovered a whole different world of Christian beliefs and practices.  It caused them quite a personal identification crisis.

The biggest problem for this individual, however, was not with the particular Christian expression with which they grew up. Instead, it was the readily apparent hypocrisy that was witnessed among parents, established church members and church leadership.  They could spout the doctrines of the faith, display a modicum of religious behavior and then turn right around and speak evil of one another, attack leadership and hold others in disdain.  Spiritual knowledge was greater than the spiritual fruit of the Holy Spirit.

Once liberated from their past, the person who shared their story with me expressed the joy of being able to work with other Christians. Seeing how others worshipped and practiced their faith gave a new perspective.  Unfortunately, the story shared with me included many places in the journey where terrible wounds were left by those in church leadership positions.  I felt the pain expressed.  I sensed the hurt and frustration over those that anyone would expect better behavior from in spiritual leadership.  I also knew that any such expectations were wholly unrealistic.

Hot Rod, Cool Desert Nights, Richland, Washington, June 2009

Hot Rod, Cool Desert Nights, Richland, Washington, June 2009

We are a people of clay feet who follow the leadership of individuals with clay feet. We are a community of broken and wounded sheep who follow broken and wounded leaders.  This is all the more reason that love, acceptance and forgiveness should be the hallmarks of such communities.  Too often these qualities are absent in order to protect the appearance of spiritual perfection.  In the presence of such spiritual “perfection,” one is deemed an authority and a leader, regardless of true inward character.

Too often, what happens behind the closed doors of church offices between staff or at the board meetings or membership meetings of the congregation becomes the place where wounds are given and received. Instead of being the sanctuaries they are touted to be, they become torture chambers of spiritual abuse.  I have personal experiences with those meetings.  Unfortunately, I also have too many friends who have either left ministry or left church altogether because of the stinging scars they still nurse.

The ironic answer to all this lies within the very thing that causes us to hand out scars to others like Boy Scout or Girl Scout badges. It lies in our brokenness.  It is our brokenness within ourselves, towards others and towards God that fails us and causes us to fail others.  Like broken pottery, the shards of our life lie hidden until someone steps upon them or touches them.  Then we leave a wound.

At the same time, our brokenness holds the answer for all of us. Instead of attempting to hold up perfected lives before others to see and applaud, we would be better off acknowledging our broken places.  Instead of playing to our strengths to lord it over others, we would do better to lead and influence from our own woundedness.  Instead of attempting to portray a community of victors and overcomers who have no problems, we would serve ourselves and others better by admitting that we are a community of confessors and repenters.

I am not advocating for a fellowship of moaners and complainers who go around with sullen faces.  I am not suggesting that defeatism and spiritual poverty become the Christian model for spirituality. We have already been down that road before with the Puritans, Quakers and Pietists.  What I am suggesting is a spiritual formation and communal journey that includes a spiritual “sunshine policy.”  A “sunshine policy” is one that allows light upon a situation so that everyone knows what is going on.  It demands honesty, integrity, truthfulness, accountability, and openness.

This approach, of course, offers no guarantee against relationship scarring even among Christians. However, it does offer a more transparent way of healing our self-inflicted wounds upon the body of Christ.  This is much better than just moving from church to church or getting rid of staff for unexplainable reasons.  In this I readily acknowledge that because I am in community with and being led by broken individuals, I cannot expect to never be wounded.  Nor can I expect that I will never deliver a wound because I, too, am broken.  As such, I do understand that continuing in this community will require me to extend love, grace and mercy to others, just as they extend it towards me.

We are not called to lives of perfection on this side of eternity. We do not have the right to expect to come through this life unscarred and unwounded.  God in Christ Jesus gave us the model for dealing with sin and forgiveness.  Only through love, grace and mercy can the relationship scars we receive and deliver become the marks of true spiritual community.

©Weatherstone/Ron Almberg, Jr. (2010)

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Disabling the Spiritual Default Setting

A while ago someone gave me a new laptop computer. Even though a computer is a complicated piece of machinery, I did not have to go to school or a special class to learn how to use it.  I simply turned it on.  I did not have to learn how all the hardware pieces work and communicate with the motherboard.  Neither did I have to learn the computer’s programming language that runs the system so smoothly.

The operating system was already familiar and so I was able to navigate around pretty simply. I was able to pull up and run the programs I needed plus add a couple I use that did not come with the computer.  There were a few things that I did to the computer to personalize it to suit my needs, but most of the settings I left in the default position.

The default setting is set by the manufacturer or maker of the hardware or software. It usually is the setting that fits most applications or users’ needs.  These can be changed at the user’s discretion or desires.  Most people just leave them alone and do not play with them.  It is a real frustration to use someone else’s computer when they have dramatically changed many of the settings.  Suddenly, what was supposed to be familiar becomes very unfamiliar.

This got me thinking about many of the changes we see taking place in the church today. Change is always a part of remaining tuned to cultural needs to work and communicate the good news about God’s Kingdom.  However, in today’s world, change is coming at us more and more quickly.  It is like someone has gone into the world’s operating system and changed all the settings.  For many people, this can be very disorienting.  It is even more disorienting when the spiritual default settings have been changed and the once familiar church is no longer familiar.

As a former church leader, I witnessed this take place over the last 25 years. Some changes that took place during that time were good.  Others have yet to tell us what the long term effects will be upon the church and the followers of Jesus.  There is a heartfelt search going on in many Christian communities of faith for a genuine, authentic spirituality that impacts the individual believer as well as his or her world.  Of course, this is not something with which only our generation just recently came to grips.  It’s been around a long, long time; almost like it is a part of the Church’s spiritual DNA.

One thing that I have noticed is the blending and generalization of evangelical Christianity. At the grass roots level anyway, denomination distinctives in faith and practice are largely ignored, denominational and doctrinal differences are played down, and a pluralism of Christian belief and practice is broadly accepted.  I realize that this is not true for every sector of American evangelicalism, but on a broad basis I believe it is accurate.  Still, it changes the spiritual default setting that many people are used to when they are a part of a church or denomination.

For instance, one can attend any number of conservative evangelical churches and witness the same type of worship that focuses upon modern music styles, personal expression in worship such as raising hands, and preaching that seeks to emulate the style and messages of larger church models and their leaders.  While each individual congregation retains its own distinct character and nature, in a broad overview they are all starting to sound and look alike.

Some of this has to do with what could be called the ‘cross-pollination’ of churches. More and more, believers across denominations with all their doctrinal and faith practice differences are gathering together for conferences, seminars, worship, missions and outreach events, as well as prayer.  Likewise, in many communities across the U.S.A., church leadership and denominational leadership is gathering to pray, worship and strategize together for Kingdom building.  There are still many places where this is not happening, but the tide is quickly shifting in America away from exclusivity to inclusivity.  This is a good thing, I believe.

Of course, some churches and denominations may fair better in this cultural shift than others. I have no prophetic insight or spiritual crystal ball to foretell how this will all turn out.  However, it is an unavoidable outcome.  There is already some indication that non-denomination and independent churches are growing faster than denominational ones.  However, it is still too early to tell what the American evangelical church will look like in another 25 years.  How this will affect individual believers will vary.

Cool Desert Nights, Richland, Washington, June 2009

Cool Desert Nights, Richland, Washington, June 2009 ©Weatherstone/Ron Almberg, Jr. (2010)

I can only speak from my personal experience. Having been involved in Assemblies of God churches all my life, I now find myself attending and becoming increasingly involved in an United Methodist Church that is part of the Confessing Movement in its denomination.  The contemporary worship service is the same as what anyone would experience in most Assembly of God churches.  I have found in this congregation many practicing Charismatics/Pentecostals.  There is a healthy discussion of spiritual gifts and following the leading of the Holy Spirit.  One Bible class I attended had a robust theology of the Holy Spirit (Pneumatology).

When people discover my background, they invariably ask, “How did you end up at a Methodist church?”  There are a lot of different reasons, but the main one is my own discovery and acknowledgment of how big God’s House is and the wide variety of theologies and spiritual practices he tolerates.  Yes, there are certain doctrinal truths that cannot be deviated from and sin that he deals with and asks his Church to deal with among its members.  Outside of these things, the boundaries of God’s tent are pretty wide.

Another thing that has struck me in recent years as a leader in Assembly of God churches is how quickly we were willing to abandon our “Pentecostal distinctive” to be included in the broader evangelical movement and accepted in the larger American Christian culture.  By this, I am specifically referring to the Assemblies of God stance on the baptism of the Holy Spirit with speaking in tongues.  Not only is this largely not taught but it is also not practiced.  More revealing is the broader elimination of the use of prophetic verbal gifts in the congregational setting all together.

Whether out of a desire to not appear the ‘weird uncle’ in the evangelical circles or because teaching and facilitating spiritual gifts in a congregation is necessary but hard work, most Assembly of God pastoral leaders that I associated with opted to avoid their use completely.  The recent ‘seeker sensitive’ movement has also put pressure on Assembly of God churches to do away with any expression of spiritual gifts that might scare off seekers.  This, in essence, disables the spiritual default setting for long-time Assembly of God members.

I came to the conclusion that if I was simply going to be a part of an evangelical church, it would probably not be an Assembly of God church.  Besides the issue of having integrity between doctrinal faith and practice, I desire to be a part of a congregation that recognizes the wide range of places that people may be on in their spiritual journeys and not demand that they all be on the same page or in the same place spiritually.  Having led in Assembly of God churches, I am not a fan of their church polity or congregational governance.  I think there are better accountability and support systems out there for church and pastoral leaders.  I will grant, however, that there are no perfect ones.

All that being said, I found myself in Assembly of God churches that seemed familiar to me but felt like someone had changed the default settings. The denomination label may be there somewhere, overtly on the signage or covertly hidden in internal papers, but the practice of using Spirit-led prophetic verbal gifts is gone.  Spirit baptism for Spirit empowerment to take the Gospel to all the world is missing in many places.  This may be a good thing, I suppose.  Abuse and triumphalism of its doctrinal emphasis on Spirit baptism and glossolalia has done much damage.

At the same time, if denominations are going to disable their spiritual default setting, then they should expect a shift and movement among their congregants. For instance, in my case, if the church I am attending is not really going to preach and practice its stated theology and rather move toward being just like any other evangelical church, then I have to ask myself, “Is this the type of evangelical church I want to attend or is there another model out there I would rather be a part of?”  My answer led me to another church model.

I suppose that there will be many like me who will choose to use their own personal spiritual settings to navigate around the changing landscape of the American evangelical church.  On the other hand, many will also stay because they cannot dream of going to a different building or location.  Let’s just hope that some do not simply get frustrated and turn the church setting off completely.

©Weatherstone/Ron Almberg, Jr. (2010)

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Spiritual Stockholm Syndrome

Stockholm Syndrome, in short, is the psychological phenomenon in which people become enamored with those who enslave them and hold them captive.  Christian music artist Derek Webb made this a part of his new album by the same name.  In it he explores how people, particularly Christians, have fallen in love with things that ultimately destroy them.  This seems to be the reality of the human story throughout time.

This smart application of a psychological phenomenon to the human spiritual condition caught my attention.  Personally, I think Webb is on to something and has creatively pointed it out for us.  Of course, that is what artists are supposed to do, right?  I really appreciate artists that take us below the fluffy surface of life to get to the gritty reality of day-to-day living.  I like to think of them as prophetic artists.

Blue Heron on the Deschutes River, April 2010

Blue Heron on the Deschutes River, April 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

Of course, it is easy to name the ways in which fallen humanity as a whole and our American society in particular has fallen in love and come to identify with those things that are destroying us.  It is quite another issue to look within each of our own hearts and find those places, people and things that we have become enamored with that are really destroying us spiritually albeit ever so slowly.  Our affinity to our self and our sin goes unnoticed most of the time.

Instead of keeping up an adversarial mentality towards our own spiritual enemies, we have learned to make peace with them.  Rather than staying in constant battle-mode, if we are honest with ourselves, we have taken off our armor, dropped our weapons and started enjoying the company of the enemy of our souls.  This goes against the message of the New Testament which is replete with pictures of saints as boxers training their bodies, athletes staying fit for the race and warriors constantly armored and at the ready to use their weapons.  We are to be always on our guard because our enemy, the devil, is always going around searching for an easy meal.

Spiritual Stockholm Syndrome is where American Christians in particular have become enamored with affluence, materialism, comfort, gluttony, convenience, pornography, anger, swearing, gambling, selfishness, personal rights, image and looks or the hundreds of others lures and sirens of our age calling us to our own destruction.  At best, these things merely make us spiritually impotent against the spiritual enemies of our age.  We are no longer poor and impoverished; but we no longer have spiritual authority or power when and where we need it either.  Collectively we have lost our prophetic voice and the right to speak to our culture because we have become just like the rest of our culture – enamored with the enemy.

What will it take for the evangelical churches in America to come out of their spiritual Stockholm Syndrome? I do not know.  We have experienced national crises and have soon afterward returned to what we were before.  Perhaps God in his goodness and grace will visit us by his Holy Spirit and awaken us from our slumber.

Meanwhile, there are many who, like bellwether sheep, are ringing the bell as loud as they can to call us back to where we belong.  I am not certain I agree with Derek Webb’s approach when in one song he chides those who “don’t give a s—” about thousands dying around the world daily.  Such shock treatments, reminiscent of Tony Compolo’s similar attempt more than two decades ago, rarely have the desired effect.  Nevertheless, I cannot denounce his attempt to do something to ring the alarm.  I just think there are more effective ways.

Treatment for spiritual Stockholm Syndrome will take time and commitment.  The Great Counselor is the only one who can give us the wisdom necessary to navigate out of this spiritual and moral dilemma.  The spiritual manual for living – the Scriptures – must be our map out of this spiritual wilderness.  Finally, recognition of our true spiritual condition must result in a cry for help from the Lord who is full of grace and mercy.  He will fulfill his promise to help when we cry out to him.  Only he has the power to break free those who are stuck in a spiritual Stockholm Syndrome.

©Weatherstone/Ron Almberg, Jr. (2010)

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What Church People Learn – Part 3 and Conclusion

Part 3 and Conclusion –

Workable models and methods that transform lives and so transform communities are available all over the world. This is where the American church might be wise to humbly learn from her brothers and sisters in other parts of the world.  There are places in the world where the church is growing rapidly.  More important than just growth, however, is the transforming power the message of Jesus and the way of Jesus is having upon whole sub-culture groups.

This will require the American churches and their leadership to admit that:

  1. For the most part, what is presently being done is not working and is not sustainable;
  2. The American church no longer has all the answers to address the world’s problem;
  3. The American churched that birthed so much of the 19th and 20th century missions movements is now in need of missions help itself; and,
  4. Change must take place before the changes of our American culture make the American church wholly irrelevant.

There will be no one method or model that will work in every ministry context in America. The diversity of our cities and even our rural areas require flexibility and creativity.  Nevertheless, any method or model must answer a few simple questions:

  • Does this actually lead to obedience to the way of Jesus that will transform lives?
  • Is the reproducible from one believer to another, one church to another?
  • Does this encourage indigenous leadership, that is, does it raise up leadership from within the church instead of relying on leadership to come from outside of it?
  • Does this engage the larger ministry context of the community, town, or city and seek to bring transformation through Kingdom living and influence?  Or, in other words, what Kingdom benefit is brought to the surrounding culture?
  • Is it self-sustaining?  Or, will it burden the church with constantly “feeding the dragon” to keep it going?
  • Is it simple enough that children and young people will be able to communicate it and follow-through with it?

Much of the ministries in American churches today demand professional clergy leadership. On the other hand, in mission movements where the church is experience not simply growth but multiplication, there is not that luxury!  And yet, the church continues to thrive and grow.  Statistically, American church growth experts tell us that, overall, the higher the level of clergy education the less effective the church becomes (which will have to be a topic for another time).  I am not arguing for Scriptural ignorance, but simply pointing out that perhaps the way we educate and disciple is the wrong model and not working today.

Even in America, fast growing church that are effective in creating genuine followers of Jesus have learned to adapt and adopt many of the same methods used by missionaries and their agencies overseas.

First, they quickly embed new believers into the Body of Christ and a small group of believers to learn spiritual life through prayer, Scripture, worship and witness.

Second, they expect believers to disciple or mentor new believers and new believers to share their new story with unbelievers in their circle of influence.

Then, they look for radical obedience to the words and ways and Jesus and target those individuals to start new churches or lead small groups of believers.

Notice that all education and spiritual transformation occurs within the context of relationships, ministry and obedient devotion to Jesus.

Beach Pebbles, June 2003

Beach Pebbles, June 2003 ©Weatherstone/Ron Almberg, Jr. (2010)

Is this process messy?  It sure is!  But then, I’m not too certain that our current American models are any less messy.  We have just learned to cover it up, not deal with it, and sterilize the after-effects.  It is all about keeping up appearances for our professional image.

The New Testament church was very messy.  Amidst the rapidly growing young church, there were all kinds of problems.  (Read the New Testament letters to the churches!)  The apostle Paul did not seem to care if he made them public.  He asserted that dealing with disobedience publicly demanded proper reverence for the Lord, his church and those the Lord placed in authority over it.  At the same time, public affirmation and reconciliation, according to Paul’s methods, also testified to the restorative power of the message of Jesus and the work of the Holy Spirit.

By depending upon professional clergy for every aspect of church movement and growth, what we have we taught church people?

  • Church people have learned that they cannot teach others unless they are properly educated and trained.
  • Church people have learned that they cannot lead others in worship unless they have the right credentials.
  • Church people have learned that only professional clergy really know how to pray.
  • Church people have learned that there only purpose is to support the pastor and cheer him or her on in her Kingdom efforts.
  • Church people have learned that ministry is what happens on the church platform, not what happens in their homes, workplaces, neighborhoods or other gathering places.
  • Church people have learned that they cannot really understand the Bible unless they have gone to Bible School or Seminary.

I do not know any pastor in America that would say that these are the things that he set out to teach his parishioners.  It seems to occur by default simply because of the model for ministry we utilize and the methods we use.  I know for certain, in fact, that many, if not most, American pastors beat their heads against the wall because they see the effects of ministry presently and are frustrated by it.  Almost every church leadership person that I have come across feels trapped by the structures presently at work.

Perhaps what are needed in order to teach and train church people differently are new churches.  For myself, as I talk to pastors, missionaries and other leaders, I perceive that a church renewal or reformation is on the horizon.  I pray that the leadership presently in place in our American churches and denominations embrace it.  I pray that we will be brave enough to welcome the change into a new wineskin.  Hopefully, the result will be that we will give church people something different to learn.

©Weatherstone/Ron Almberg, Jr. (2010)

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What Church People Learn – Part 2

Continued…

Another key to life transformation involves teaching for obedience not knowledge.  This last point may be the most important of all.  In our Western mindset and focus upon education, we have assumed: Education = Life Change.  In some cases this is true.  In many cases it is not.  This is probably no more clear than in the evidence we see in the quality of the followers of Jesus coming from our churches today.

Even though we have for the last 40 years stressed Christian Education in our local churches, our congregants have not grown more knowledgeable and obedient to God’s Word.  The evidence points to the fact that they have grown less so.  A number of recent surveys by the Barna Research Group point this out very clearly.  Our continued focus upon knowledge of doctrine and Scriptural truths apart from obedience nullifies our efforts to make followers of Jesus.

We must come to grip with the fact that teaching people what is commanded is not the same as teaching obedience to what is commanded.  We can confirm doctrinal knowledge, why can’t we confirm doctrinal obedience?  We should be as concerned with orthopraxy (correct practice of the faith) as we are with orthodoxy (correct beliefs about the faith).  This begins with our church leadership.

Somewhere between Bible School or Seminary and pastoral ministry and leadership the ball has been dropped in spiritual formation.  We have tended to advance people to leadership based upon their knowledge quotient, not their obedience quotient.  More time and effort is put into knowing the doctrines of the church denomination than whether the person’s spiritual and social life is obediently aligned with God’s Word.

In fact, it is not uncommon today to even make allowances for deviations in denominational beliefs and practices to gain church leaders!  As long as someone has taken the required courses to produce the sufficient theological education for ministry, it is assumed one is qualified.  How many times has that been proven wrong?

It is no wonder, then, that the measurement of spirituality in our churches is knowledge not obedience.  In today’s church model, the pulpit ministry is teaching oriented because right belief and thinking is considered most important.  Likewise, confirmation and doctrinal classes for church membership are important so that a person can knowingly agree with what the church believes and practices.  However, rarely do we measure and look at the level of a person’s obedience.

Pebbles on a Beach, June 2003

Pebbles on a Beach, June 2003 ©Weatherstone/Ron Almberg, Jr. (2010)

We are too individualistic of a church and society to do that today.  Are we willing to be held to that kind of accountability?  Most American church parishioners as well as their leadership shudder as such a notion.  However, the apostle Paul threatened to make a personal visit to the Corinthian church and deal with a couple of immoral individuals if they did not practice church discipline themselves (1 Cor. 5).  In fact, he commands the Corinthian believers to expel the two and to disassociate with anyone who says they are a Christian but practices immorality.  According to the apostle Paul, judging those outside the church is not the business of the church, but judging those inside is its business.  Obedience was paramount!

Does that sound pretty harsh?  Unfortunately, in our individualistic church culture, the mantra has become, “You can’t judge me!”  This is usually followed up by a really bad misquoting of Jesus’ words, “Judge not lest you be judged!”  In fact, the church and its leadership are commanded to judge and deal with sin within the Body of Christ.  Unfortunately, church discipline is something rarely practiced today.  On the other hand, Jesus takes it so seriously that he warned the Christians at Thyatira that he would come and judge them personally if they did not deal with the immorality among them (Rev. 2:20 – 25).  Could it be that Jesus is coming to judge some churches today?

What we have managed to teach church people is that it does not matter what you do as long as you have right beliefs.  Church people have learned that personal comfort and convenience are more important in measuring their satisfaction with church than how much their lives are changed.

  • What church people learn is that it is OK to worship on Sunday at church but act like a jerk at home and work the rest of the week.
  • What they learn is that it does not matter what you do as long as you believe in Jesus and some of the stuff in the Bible.
  • What church people learn is that, as long as one has been baptized and confirmed into the church, sexual promiscuity, pornography, drunkenness and recreational drug use is permissible.
  • What church people learn is that as long as one is sorry for their sins, receive the Eucharist or communion and responds to an altar call, then returning to the same sin again has no real consequences.
  • What church people learn is that going it alone in their spiritual journey is the norm rather than going with others and being under spiritual authority.

What Jesus commanded from his followers, and so his church, is polar opposite.  The Great Commission (Matt. 28:18 – 20) does not require us to “go and teach them to know all I have said” but rather to “go and teach them to obey everything I have commanded.”  Knowledge does not seem to be the key ingredient to creating genuine followers of Jesus, obedience does.  Can knowledge lead to obedience?  Sure.  Does it?  No.  Yet, it seems that most churches rely on this one strategy to make disciples of the Lord.

True affection for the Lord is not measured by what we know or even by what we feel but our obedience:  “If you love me you will obey what I command…If anyone loves me, he will obey my teaching. [Then] My Father will love him, and we will come to him and make our home with him.  He who does not love me will not obey my teaching” (John 14:15, 23, 24).  It is pretty clear that in Jesus’ eyes obedience is the proof of love.

Jesus did not seem to mind drawing a line in the sand when it came to someone’s obedience.  He seemed pretty content to let individuals choose whether they were going to follow him or not.  He was not consumed with trying to be the rabbi with the most followers or the most popular spiritual teacher or the prophet with the biggest crowds.  He was willing to allow people to walk away because obedience to the Heavenly Father was more important than knowledge of the Heavenly Father.

Church people learn just the oppositewhat is important is knowledge of God not actual obedience to God.  However, the words of the apostle John challenge us and our way of “doing business as usual” when he wrote, “We know that we have come to know him if we obey his commands” (1 John 1:3) and “Those who obey his commands live in him, and he in them” (1 John 3:20).  According to John, knowledge is not the test of whether an individual really knows God and has a relationship with him.  Obedience is the test.

It might be time to change our discipleship methods and models.  What worked in the past will not solve the problems we face today or will face in the future.  It is up to churches and their leadership to make the changes and transitions that will shape and form the lives of those that are in their spiritual care.  This might mean a radical shift in what and how we teach church people.

To be continued…

©Weatherstone/Ron Almberg, Jr. (2010)

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What Church People Learn – Part 1

There is a cute story about a little girls sitting with her mother in church.  The service had dragged on for what seemed like an interminable amount of time to the little one with a short attention span.  Once of twice she sighed heavily, enough for the people around her to hear.  Embarrassed, her mother leaned over and tried to quietly shush her.  Finally, anxious to go home so she could play, in the middle of the pastor’s sermon that little girl turned toward her mommy and none too quietly asked, “If we give him our money now, can we go home?”

I am sure that more than one parishioner has felt trapped by a Sunday worship service or a long sermon.  I have been on both sides of the pulpit.  I know the pressure on the preacher to develop and deliver the best sermon of his life every Sunday to gain the approval of his listeners – or at least keep most of them awake.  I have also sat in the pew or chair and wondered if the preacher would not have been better off to just have dismissed everyone before the sermon; everyone would probably have been better off.

In today’s technology driven culture, now the preacher is not just required to be a great story teller, professional theologian, expert exegete of the biblical languages but also good at computer technology and its use in communication.  Meanwhile, the average congregant becomes more and more of a spectator in a multi-media driven event.  After it is all over, the question most often asked is, “Did it entertain and keep my attention?”

The real question of life transformation is rarely asked.  The occasional altar call, for those churches that still practice that regularly, may offer some emotional response to a message.  Often such tactics merely offer emotional release without bringing true life change.  The crisis at the altar does not seem to equate to lasting change at home or at work.  The question for every church and its leadership is simply this: “How do we measure life change and transformation?”

Perhaps we need to change our approach and measure our “successes” differently.  Most church leaders get real excited when the church is full.  This is what I have come to call “Measuring Butts, Bucks and Buildings.”  A few may express joy over responses to an altar call.  However, rarely is the question asked, “What happened while they were here?”

As such, we in the American church have trained church people that only two things are really required of them. First is that the most important thing for them to do is simply show up on Sunday morning, hopefully give in the offering and listen to music and a sermon.  We want them so that we can count them.  The second thing is that it is important for them to learn how church is done (or our particular model of it anyway) and what it (or our particular stream of the Christian faith) teaches.  We want them to indoctrinate them.

The larger question that begs to be answered is, as Dr. Phil would say, “How’s that working for ya’ ?”  I think for the vast majority of churches and their congregants in America that the honest answer would be, “It ain’t.”  It is not working.  Even though we have more and more churches; more and more well-educated clergy; and, more and more people who call themselves Christians, our American culture is becoming more and more un-Christian.

As a church leader myself, one of the things that drove me to distraction was parishioners who could sit through years of sermons and live unchanged lives.  There were those that appeared at every altar call and were the most exuberant in their worship and yet had horribly dysfunctional relationships and addictions.  It did not seem to matter how much I as the “spiritual leader” prayed and prepared for each Sunday, the fact remained that a large part of the congregation remained unchanged from week to week.

Pebbles on a Beach, June 2003

Pebbles on a Beach, June 2003 ©Weatherstone/Ron Almberg, Jr. (2010)

It has taken being out of ministry for the last year-and-a-half to gain a little more objectivity and a different perspective.  Talking with friends still in active pastoral ministry and reading and writing and processing has brought me to some different conclusions than I would have drawn two years ago.  And, while I attend a great church with a great pastoral staff and wonderful weekly worship, I look at how we are training followers of Jesus and have to ask a couple of questions.

First, does our method need to change?  Do we need a new model for making disciples?  I am more and more believing that the answer to that question is a resounding, “YES!”  While the gospel message and the truths and doctrines will not change, how we go about shaping the lives of those in the care of the average church needs to be rethought.  Ministry context will determine the answer and solution to this but there are two things that I believe will transform lives and better form genuine followers of Jesus.

  1. Whatever method or model we use must require participation not spectatorship in ministry and service.  This will mean things will get messy because everyone involved will be in “training on the job” and may not always get it right or do it to “professional” standards.  Imagine a church service where the laity is heavily involved.  Most of us cringe at that because we want the convenience and comfort of being served up a professional sound and image every Sunday.  There are many ways to be involved: organizing the service, testimonies, Scripture readings, prayers, as well as input and help on sermon preparation.  I am sure there are other ways besides just reading the announcements.
  2. Whatever method or model we use must involve whole group and small group interaction.  This will mean breaking generational barriers that have been created in our churches by specialized ministries. Cross-generational ministry and relationships must be freed-up and allowed to shape the church.   Striving to put people into groups that relate together and work together strengthens not weakens the church.  It requires living out the gospel in the context of relationships within the Body of Christ.  Presently, the model of coming, sitting, looking at the back of the head in front of you, smiling and leaving is not working.

Second, do our goals and what we measure need to change?  Do we need to strive for different outcomes when we gather together?  This is probably more important than what is above.  Instead of measuring butts, bucks and buildings, the goal is to measure the lives of those changed.  One key to life transformation is engagement in a Kingdom lifestyle that produces followers and leaders.  Start asking these questions after every service and event:

  1. What disengaged person(s) or spiritually uninterested person(s) came to our church event to check out what we are about?
  2. What person(s) not a part of our church fellowship last year, last month, last week committed to join it?
  3. What unchurched person(s) who were not engaged with following Jesus are now actively following Jesus?
  4. What person(s) intermittently involved and/or attending committed to being more actively engaged in ministry to others?
  5. What person(s) actively attending but unengaged in ministry committed to an active part in ministry?
  6. What person(s) regularly involved in ministry has stepped up to take a leadership role in it?
  7. What person(s) involved in a leadership role in ministry has trained and released another leader into that ministry?
  8. What person(s) actively involved in our church’s ministry and leadership has decided to launch into a ministry in the larger Kingdom as a missionary or other full-time service?

These questions push a congregation and its leadership to measure something other than attendance and offerings.  These questions get to the real question of what lives are being changed and shaped.  They measure how effective a church is reaching those unreached and unchurched around it.  They also measure how well a church is raising up other disciples and leaders for ministry.

These questions also dismiss the inordinate attention given today in the U.S. to church size.  A church of any size and in any context can be successful with what the Lord puts in its area of influence and responsibility.  Some rural small churches are much more effective at these measurements than most large suburban churches because their size necessitates the involvement of everyone!  This is also true of small urban churches.

Statistics tell us that small and medium sized churches are much more effective at raising up genuine disciples than large ones because of that singular fact.  It turns out that what church people learn in a small or medium sized church is more life-changing that what they will learn in a large church.  So, what do church people learn by what we are modeling and teaching them?  Not what we think or hope it turns out.

To be continued…

©Weatherstone/Ron Almberg, Jr. (2010)

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Lighthouses From A Bygone Era

I enjoy visiting lighthouses.  Along the Oregon coast, there are a number of beautiful old lighthouses that vacationers and tourists can visit.  You can climb the stairs to the beacon chamber and look out over the ocean and down the beautiful beaches.  If you are lucky, you may have the opportunity to watch a pod of whales in the Pacific Ocean go up or down the coast, depending on the time of year.  Each lighthouse is different and used to serve a unique location on the coastline helping boats and ships navigate the rugged, rocky coast and mouths of rivers.

Did you notice the words “used to” in that last line?  They are almost all decommissioned now.  Instead, their only purpose is to preserve the past memories of a bygone era.  Times have changed and technology has made them obsolete.  Their structures and purposes were not able to make the transitions into modern times.  They serve only to a history.  So, visitors come, see and leave everyday.

Almberg kids at an Oregon lighthouse, Summer 2002

Almberg kids at an Oregon lighthouse, Summer 2002 ©Weatherstone/Ron Almberg, Jr. (2010)

I enjoy visiting churches.  Unfortunately, I have found many that have become just like those lighthouses.  Their only purpose has become to preserve past memories of a bygone era.  They did not change their methods and ministries with the times and so have become obsolete for fulfilling Christ’s commission of reaching lost people and making them his disciples.  Their ministry structures and purposes were not allowed to change to meet the demands of reaching their city or town.  They used to serve a unique place and help lost people find their way to Jesus.  At one time, they helped many people navigate the difficult courses of life.  Now, people mostly just come to see and leave.

The great challenge in today’s American churches is the challenge to keep ministries cutting edge and effective – but not to just entertain the sheep already in the Shepherd’s pen but to reach the lost sheep seeking a way back home.  We do not want to lose sight of our main mission, which is glorifying God by inviting people into his Kingdom and teaching them his new Kingdom ways.

The question for every church in their particular context is simply this:  “How do we remain relevant and alive so that our message of free salvation through Jesus Christ captures the hearts and attention of those we are trying to reach?”  This is especially true of reaching the younger generation of Americans.  Just 4% of today’s 15 – 25 year-olds in America today claim any affiliation with the orthodoxy and orthopraxy of the Christian faith.

The two components of the Kingdom of GodMessage and Mission – are the only tools with which we work.  The message is unchanging.  It is God reconciling the world to himself through Jesus Christ.  However, the question we must ask is, “Is our message clear?”  A basic truth of Communication 101 is this:  The communicator has not communicated until the receiver has received the message.

So, it is our responsibility and not those to whom we are trying to communicate to get our message across as clearly as possible.  There are some things we do or the way we speak that creates static in our communication and makes it difficult for others to hear.  Sometimes, those things completely interfere with our message and make it impossible for others to receive what we are saying.  How can we “clean up our signal” to avoid hindrances to our message, make it as clear as possible and provide the optimum opportunity for people to hear it?  If we avoid answer this question, we begin the descent into irrelevance.

This brings us to the other component:  Our mission.  There are any number of ways of stating it but it is simply this:  Bringing people to the person of Jesus by telling his story and sharing his love.  How we do that will be determined by our ministry context: those God has called us to reach and the town or city he has called us to serve.  Too often, we have confused methods with mission.  Thus, our methods become more sacred than the mission.

We fear changing our methods because, in our confusion, we think that they are the only way to fulfill our mission.  If we confuse these two things (mission and methods) or out of fear refuse to address their differences, then this is where the slide into obsolescence begins.  If this is allowed to happen, slowly the church slips into becoming a historical monument rather than a vision of the future of God’s Kingdom here on earth.

Regular self-evaluation and a holy dissatisfaction with the religious status quo can keep a church relevant to its ministry context which is always changing.  Examining how well we clearly communicate our important message will ensure that we remain in the Kingdom business of redeeming a self-destructing world.  Measuring how well we are accomplishing our mission and whether our methods are in alignment with that common goal will help to guarantee that everything we do to invite and help people become followers of Jesus remains effective.  Otherwise, the threat is to be spiritually decommissioned (Rev. 2:5); an alternative that leads to becoming only a lighthouse of a bygone era.

©Weatherstone/Ron Almberg, Jr. (2010)

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