Wednesday, January 31, 2007

Points of Contact

I've had an increasing number of conversations in the past couple weeks about the fact that there is a difficult balance in churches between creating a community within a congregation (or tradition) and making that a gated community. There's two particular situations which have come to my attention because of my current position, which has both led me to see things in the denomination I currently serve and, for the first time, being an outsider of my other denomination within an observable distance. Its also come from conversations with pastors, parishoners, class discussions, and other observations. What I don't mean to do is call anyone out or be abrasive, for all of the communities I will talk about are communities which I have grown to love.

A Tale of Two Islands
The town which I live in has various ministry opportunities and challenges which I've addressed previously, but our community is one that encompasses a large portion of rural community surrounding it because we're the last outpost with retail/restaurants before the dead expanse which is central Michigan. For this reason, our church draws from not just one community, but rather four or five within 20 miles of the city. Throughout my travels and interactions thus far, I have been able to profile other churches in our community, for good or for ill. We have two faith communities in our larger geographic area which stand out to me as similar: the Amish community to the north, and the Christian Reformed community to the south. At first glance, my CRC readers will wonder at this comparison, but that's intended. The similarity? Both communities have few points of contact with the community at large. In my interactions with community church groups, shopping, eating out, etc., I've never once run into a CRC person, although I often meet Methodists, Baptists, Catholics, and Congregationalists. Of course, the Amish shoot for this "set-apart"-ness, but what causes CRC folk to be like that? The first and most obvious thing to me is Christian school/public school dynamic. I attend public school events weekly (sometimes more often) such as sporting events, concerts, etc. There I meet members of other churches and non-believers. People care passionately about their local school system, often even more than their own church. I would suspect that if one of my parishoners were to try and establish a friendship with a family who sent their kids to the Christian school (which is sequestered out in the country, just like the Amish school), their conversations would not go all that far because the experience is not common enough. For the Amish and the CRC, both churches lie about five miles out of town, and this symbolic non-presence in the community is not overcome easily because its practical effects are far-reaching. The second is a class issue. The local CRC's in our area are suspected by people of being upper middle class. Once again, having expendable income for Christian education is not something most of our parishoners can understand. Upper middle class people often have a much higher liturgical preference, as well. We've discussed this with other churches in our town, which is progressively becoming lower class. People don't want academically-driven preaching and high liturgy. That was hard for me to swallow as a worship planner/preacher, but its true. This was reinforced by a CRC pastor I met with who ministers in inner city Grand Rapids. Even though his people live in close proximity to the church (which is rare for the inner part of GR), they can't make inroads into the community for the same two reasons: kids are in different schools and class issues. Schools are the centers of community life, often, and if those communities are different than the larger community, points of contact are diminished greatly. Five years ago, I might have resonated with this concept, but I see it now much more clearly: I want you to join my church, but I won't invest my time or children into your schools, and you should worship on my terms. Don't take me as nay-saying Christian education or the CRC, or even our local one (they do a great community pre-school). Plus, Christian schools paid the bill for our house for the first 18 years of my life. However, if we are going to willingly forfeit huge quantities of points of contact with our communities, then it would be an offense to the Great Commission if we don't put programs and attitudes in place to counteract these effects. The

Plank in Our Own Eye
I would be remiss to cast stones at the Amish and CRC here if I'm not willing to look at the denomination I currently serve as well. If we're talking about created communities without gating them, its important to identify where our possible gates might go up. For the last two examples, its physical distance from the community, schooling choices, liturgical preference, class limitations, etc. For the Church of God, at least one of these is denominational association. I have had multiple people come talk to me about how greatful they are that I've come in from another tradition because I don't speak Church of God-ese. This denomination has such great ministries, a great intellectual tradition, great inter-connections. All these things are great, and we gain great benefit from them. However, when an outsider who comes in, its often difficult to learn that denominational language. What's Anderson? Why are adults going to camp? Who is considered Youth? What is State? I thought St. Louis was in Missouri. What are heritage songs? What's a Jesus Birthday Offering? What's the difference between SYC, IYC, ISL, ATL and YISL? Good questions! I've finally figured some of them out, but these types of things are big hinderances to someone coming in from the outside. My wife and I were talking the other day about how learning this Church of God language helps us reflect upon similar community gating in our denomination of origin. Most notable among these is Christian education, but liturgical inaccessibility and theological snobbery/preoccupation are other major concerns as we observe the CRC from the outside.

Ungating the Community
If there's any sort of conclusion to be made, I think that all churches and denominations face these kinds of issues, but it is the responsibility of the particular group to counteract the effects of their potential community gating. Christian education and denominational community are both good things, but can become pitfalls if they become the major concern of the given body. Counteracting these will hopefully give us the points of contact with our communities that lend themselves to reaching out to others in the name of Jesus.

Monday, January 15, 2007

Youth Ministry to the Detriment of the Church

There's something that they don't often teach you in Youth Ministry in college, and something most youth ministry people don't like to think about. Its the dark side of youth ministry which often causes more problems than good. Statistically speaking, youth ministry is one of the most unsuccessful ventures the Church has ever embarked on, and yet it has caused nearly the same amount of turmoil where absent as Contemporary Christian Music has. Half my income comes from youth ministry, so I'm not about to advocate the removal of it from churches across the country, but I think that we would be wise to consider the ramifications of this beast we've created.

The thought started in the late 80's and early 90's that high school students needed their own staff member at churches. It would be helpful, at this point, to notice that this movement came from an internal outcry of young people, which was not alone, but simply louder than that of other age groups. For instance, there were hardly any churches at this point with paid Worship Pastors, Congregational Life Pastors, Evangelism Pastors, Children's Pastors, etc. We should immediately recognize what effect a staff member with a targeted age group has on a church. The positive is that the group is usually blest by this person and therefore enjoys the addition. In the case of youth pastors, parents were also pleased because their kids were receiving a greater deal of attention while paranoia ran rampant that our kids were being marched off by a secular pied piper wholesale. What was lying in the background of these hirings, however, were the host of people who had little or nothing to gain from a teenager-focused staff member. Children, young couples, middle-aged adults, older adults, and sometimes even parents were told that they were less important in the church's eyes, not by a word off the pulpit, but by the church's checkbook. This was evident not only in the hiring of youth pastors, but in the program funding that would inevitably blossom.

This is not to say that hiring youth pastors often makes a church angry. Many of the people in the congregation get a martyr-like attitude with respect to youth. One of the classic lines I hear over and over again in churches is: "We need to lay aside our preferences because they are the Church of tomorrow!" I suppose there is some noble truth to that statement, but suddnely you have entire generations of passive Christians that believe their non-involvement and the lack of ministry to their age group has a direct correlation to super-fueled ministry to teens.

In fact, passivitiy is one of the harshest drawbacks to the hiring of any staff members at any position. Teachers feel teaching is covered, singers feel worship is covered, youth leaders feel youth ministry is covered, but the passivity of the "sacrificial lambs" in the congregation is perhaps the greatest loss. While we often complain about those who only want things their way, we often also lose those who don't feel hip or with it and are just fine with clamming up. All of this is often a direct result of any pastor who is a "do-er" and not an "enabler".

The other thing that we as youth ministers often like to forget is the simple fact that youth ministry is very rarely effective. Ouch! Of course, my more careful colleagues will be quick to point out to me that "effective" is not a good word to use in ministry. After all, ministry should not be results-driven, but might simply be God planting seeds in the hearts of kids. Given, but those who take a quick inventory of kids they graduated five years ago from their programs are often very, very humbled by the fact that many of those have wandered to other churches or often from the faith completely. If our goal as youth pastors is to keep our kids in the pews from cradle to grave, then most of us would admit that we are failing greatly.

One of the reasons for this phenomenon is that youth ministry has been a narrow-scoped concept from the very beginning. The Church as a whole was losing people to the world at a near-record pace and we needed to do something. The most logical something was to stop the obvious bleeding - our teenagers who were uninterested in church and rebelling because, well, they're teenagers. What youth ministry has accomplished in that respect is a delayed exodus, with the Church now maintaining huge numbers of high school students, but losing huge percentages in the first couple years following graduation. Those who even dare attempt college-aged ministries are frustrated by kids that are uninterested in developing their faith past the music-festival experiences of their local youth group.

Another reason that the scope should be considered narrow is that science does not support our most common conviction: that high school is the most formative time in a person's life with regard to faith commitment. Psychology and research clearly indicate that the most formative time for faith development and commitment, for whatever reason, is much earlier. To this end, ministry focuses have continued to get younger-reaching. Many churches have developed Jr. High ministries, and many churches have hired Children's pastors. Research indicates that the largest percentage of people make a faith commitment in the 4th-6th grade range and the percentage gets exponentially less each year after that. We missed the target.

Churches that do have successful educational programs outside of Sunday morning worship are churches that do not gap their ministries. While this is true for the developmental ages we've just talked about, it is just as true for adult ministries which are often lacking or non-existent in many churches. Some black eyes that many churches don't want people to see: junior high ministry, post-high/college-aged ministry, singles ministry, new believers ministry. All of us should do a self-inspection to see that our overall ministries do not suffer because of one ministry. A wise speaker I once heard commented that the devil can use church programming by setting one program against another or creating an idolatry in one program or another. For instance, if hiring a full-time youth pastor means cutting three other ministries, perhaps the motivation is poorly founded. This is true not only in your local church, but in denominational programming, funding and ciriculum development, as well as other tell-tale signs. We in youth ministry need a slice of humble pie, sometimes, as we drain our congregations of volunteer hours and resources that could be used for other purposes. How can we promote holism in our churches which promotes the good of the community for the benefit of everyone?

Tuesday, January 02, 2007

A Foot-Washing Hierarchy

I haven't been on the job very long at my new Church of God family in Greenville, but the entirety of my two months in this denomination has taught me vast things about differences and similarities between it and my previous two denominational experiences (Christian Reformed and PCUSA).

First and foremost, my experience thus far has further engrained in me the utter silliness of denominational differences. Some people find me to be wacky, unorthodox or impractical when I make statements like that, but its the truth. Greenville is very similar to Salem, NY, the city I served in a couple years ago, and similar to many cities in this nation right now, from many accounts. The fact of the matter is that the Church is in the dying minority in so many cities across our nation, whether we will admit it or not. Some of these cities, like Salem and Greenville, have this to a more advanced extent than others. Its hard to believe that a city 30 minutes from Grand Rapids could have such a small population of Christians, but my initial estimates put this city at about 1 in 15 weekly attending Christians.

1 in 15.

What that means, in conjunction with the massive poverty and job loss in our community, is that we have no choice but to bond together. Unfortunately, it is often the tough times that cause our bonding, but it is bonding nonetheless. I meet monthly with a group of youth pastors who span Lutheran, Catholic, Congregational, Orthodox Presbyterian, Non-Denominational, and myself from the Church of God. Our pastor is involved in similar groups which do similar sorts of ecumenical ministry. We need eachother and the rest of the denominational world will figure that out at some point, I know. One more point for comparison. Having been intimately involved with my past 3 congregations, West Hebron, Calvary, and Greenville First, I am willing to make the bold statement that, minus infant baptism & Catechism references, the worship, the confession, the committee structures, and even the sermons would be interchangeable at face value. That's quite a statement in and of itself - and its not one I made, rather it is one they are each making to the world, implictly ecumenical if not explicity.

Enough of a prologue. The real point of this blog is to affirm something in the Church of God that I am both fascinated with and covet for my own faith tradition in the Reformed faith: hierarchy. If you are a good modern Calvinist, you'll regard what I just said as a cuss word. After all, that's what we split from! We hated the corruption that Catholic hierarchy brought. We were even disdained at Luther's holdover, and more recently, the Anglicans/Episcopalians. However, what we gained by eliminating that hierarchy is burning out pastors today at an alarming rate not only in the CRC, but in others like her who leave pastors of churches as lone rangers.

A contrast is helpful. Church groups in the Church of God in the US are done by state. It helps to have a large enough denomination to do this, but its the geographical thought that counts. So far, there's an analogy in the classical system of the CRC. As opposed to the typical classis, however, whose meetings last for a morning on a Saturday, State General Assembly meetings are a two-day event with live worship, fellowship and pastoral education. The state affiliation goes far beyond this two-day event, however. The state hires its own staff. We have a state pastor, a state youth pastor, and numerous other employees that facilitate the work of the individual congregations. Underneath the state pastor are several regional pastors who look after and mind pastors at churches as well as serving their own.

One of the key benefits of this system is that pastors are not left out to dry. Most pastors start as associate pastors with a bachelor's degree working under an experienced pastor. Some go to seminary, but some move straight on to ordination. Whoa! People need seminary! Really? How much do you know about St. Augustine or others in the middle ages who became pastors by mentorship or apprenticing. Just a conspiracy theory to try on for size: Could it be that non-hierarchical traditions need seminaries as a buffer because toughness is essential since once these students achieve ordination they are on their own? A seminary student is now judged ready for ministry by a psychologist's recommendations, rather than an apprenticeship. Calvin Seminary recently abandoned its traditional 2 concurrent years and 1 year internship field education requirements for a Lilly-dictated 15 weeks of real pastoral experience before ordination. 15 weeks before we set pastors loose in the church!

15 weeks.

This is not to say the CRC isn't making moves in this direction. It has to. In my estimation, that need will grow if we refuse to apprentice our young pastors with different levels of readiness. The CRC has created a Pastor-Church Relations office and an initiative called Sustaining Pastoral Excellence which provides opportunities for mentorship, peer learning, and continuing education. Unfortunately, these are still very optional. My home classis recently hired a part-time classical youth coordinator, which is an inspired move for a classis of small churches. We must acknowledge the benefits of regionalization and localization of ministries within the denomination. We're beginning to see it, but I want to point out the beauty of the Church of God's structure. No pastor is a lone ranger: they cannot be. I am thankful to be a part of both traditions during formative years as a young pastor. May our future pastors be open to this kind of molding.

Monday, January 01, 2007