Handouts from the Diocese of Qu’Appelle seminar on artful and engaging liturgical experiences…
(Don’t forget to subscribe to the gospel side blog on the right.)
Handouts from the Diocese of Qu’Appelle seminar on artful and engaging liturgical experiences…
(Don’t forget to subscribe to the gospel side blog on the right.)
(Apostolic Authority for Newbies, Episode One)
Have you noticed the creeping narcissism in the evangelical church?
Perhaps you have noticed it in the architecture as churches have been remade into the image of the places the world gathers: Foyers into coffeehouses, sanctuaries into concert halls, altars into comedy club stages. Candles and incense replaced with light shows and fog machines borrowed from the nightclub scene.
Perhaps you have noticed it in the songs we sing. The self-referential lyrics (count how often “me” and “I” appear)…the way the act of our worshipping becomes the subject rather than God…how few of our songs are about the nature and glory of God.)
Perhaps you have noticed it in the felt-needs orientation of our preaching – With topics chosen by focus group and slickly marketed: “Come for our series, ‘Awesome Christian Sex!’” Or the way the preaching of the word of God has been reduced to a mere interruption in the song service (joining announcements and the offering.)
Surely you couldn’t help but notice it in Victoria Osteen’s recent exhortation, “You don’t worship for God. You worship for yourself.” Oh, she was criticized her for it, but is this not a message we too are subtly sending? Perhaps Ms. Osteen is just more honest about it?
Where did this start?
The great strength of evangelicalism is a desire to reach people where they are with the Good News of Jesus Christ. Unfortunately, without a great deal of both self-awareness and self-discipline, our charisms tend to become our curses. As with most problems, our creeping narcissism is an unanticipated consequence – the end result in our culture of 5 centuries of the B-side of Reformers reclamation of the Bible from “ex cathedra” (infallible interpretation by the papacy). “Sola scriptura” (the scriptures alone), was the rallying cry. Unfortunately, as “sola scriptura” is popularly articulated today, we no longer need a church at all, we are each capable, called even, to be our own sole interpreters of scripture – the Bible is “self-authenticating, clear to the rational reader, its own interpreter of itself, and sufficient of itself to be the final authority of doctrine.”  In other words, each individual’s head is the ultimate standard…and, just like that, the idea of the “priesthood of the believer” has been elevated to a de facto “papacy of the believer.” No wonder we have 40,000 denominations…and no wonder an increasing number people are choosing to stay home from them. After all, if I am my own pope, then I am my own church…which, come to think of it, comes pretty close to making me my own “god.”
Regrettably, this is a wholesale corruption of what the Reformers actually taught. Calvin, Luther, and Cranmer each have notebooks filled with quotations from the early church fathers. Chris Armstrong, editor of Christian History Magazine, writes, “The Reformation is an argument not just about the Bible but about the early Christian fathers, whom the Protestants wanted to claim…you look and you see it everywhere. The Reformers use the Fathers all over the place…Calvin read Augustine…Luther read Jerome. The index of Calvin’s Institutes is filled with an enormous number of quotations from the Fathers. And in the first preface to that work Calvin did his best to show his teachings were in complete harmony with the Fathers. The Protestants…were keen to have ancestors. They knew that innovation was another word for heresy. ‘Ours is the ancient tradition,’ they said. ‘The innovations were introduced in the Middle Ages!’ They issued anthologies of the Fathers to show the Fathers had taught what the Reformers were teaching.” You see, the magisterium, the gathered wisdom of bishops interpreting the scriptures under the lineage of the tradition was not their problem. In fact, they went to great lengths to prove specifically that their teaching was the Fathers!
But alas, we have jettisoned the Reformers’ actual belief in the wisdom of the church’s teachers, whose interpretation was expected to stand in the tradition of the early Fathers. The mess of pottage we have traded it for is a disembodied sound bit. Disengaged from the Reformers reliance on the Fathers, we have what can be cynically referred to as “solo scriptura” – my private interpretation. And when “solo scriptura” is combined with American individualism and allowed to simmer with post-modern “truthiness,” we get a toxic soup of the dystopic self. We then feed this soup to a generation reared as the centers of the universe, then wonder that they are consumed with self. How could they not be?
…when “solo scriptura” is combined with American individualism and allowed to simmer with post-modern “truthiness,” we get a toxic soup of the dystopic self. We then feed this soup to a generation reared as the centers of the universe, then wonder that they are consumed with self. How could they not be?
The church has consumed “me” like a diet of high-fructose corn syrup. It tasted so good going down, that we did not notice that we grew both addicted to the taste and unable to roll over in our spiritual flabbiness. Worse, the poison has so clogged our synapses that we are unable even to remember what rigorous, healthy spiritual activity was once like.
Pastors have given up expecting meaningful commitment, service, or faithfulness from congregations. I remember suggesting to a pastor of a church of 3500 how transformative it would be to their community if they assembled 350 groups of 10 to meet and read and pray the Bible together in a year. I was stunned when the pastor said, “We have 3500 who attend, but we only have about 50 who are with us.”
I am no longer stunned. I have watched how anything that smacks of commitment is sold on its potential to “bless.” This has now extended to our giving. Perry Noble’s church is offering a 90-day money back guarantee on tithing. Seriously! Giving in order to get. It seems that every week contemporary mega-evangelicalism offers a new narcissistic low-water mark. And just like that, the commodification and monetization of the church is complete.
Where did we think “nothing but you and a Bible” was going to end? Where did we think that reshaping the church after our cultural preferences would lead?
Have you noticed the creeping narcissism? Do you have examples of your own? Do you see a way out?
Next Week: Part 2- Conciliarity: The Early Church’s balance between “rule by the man” (A secular idea adopted by Rome) and “rule by the book” (an Islamic idea adopted by Protestants).
 To be fair, mainliners have had this for years, but it plays out in different ways.
It is values driven and data supported. It is life-changing and both church-sustained and church-sustaining.
Click the link then tell me what you think…
The big trend in American evangelicalism: the multi-site video-venue church. It promises to leverage the teaching acumen (not to mention star power) of big name preachers to extend the Kingdom of God.
Has anyone stopped and asked, “What in God’s name are we doing?”
Think about it – we started the Reformation over one man having too much authority in the Church, yet today hundreds of thousands meet in “multi-site” video venues watching preachers like Mark Driscoll or Craig Groeschel or Perry Noble in a box. The new gold standard of this movement is 3D holographic Andy Stanley, complete with security to keep people from going up on stage to play with it…or him.
Think about it while detaching yourself from your favorite multi-site, mega big-box preacher: Isn’t hitching ourselves so fully to one man’s teaching just a little odd? Doesn’t it smack, just a tad, of man-following? Even idolatry?
And, if “it isn’t about me,” as one multi-site preacher is fond of saying, then why not take your nine sites and train up eight new young preachers? Wouldn’t that be a healthier model? What happens to the church if the guy it “isn’t about” gets hit by a bus?
I am not saying that these preachers are not really, really great communicators. I am not saying that they wouldn’t be great guys to get a beer with and talk football or soteriology. But what does it say about us that we spend a million dollars to make Andy Stanley into the Sunday morning version of Tupac at Coachella?
How is this not worse than what we condemn our Roman Catholic brothers for? I don’t know a single Catholic that would be ok with the Pope being piped in for the sermon every Sunday. They laugh at the idea. I know. I asked.
How is the evangelical world embracing 7-10 brand-name preachers across the country not the ecclesiological version of GMO crops? Let’s just call it like it is: these men are de facto evangelical popes.
Some will say, “Yeah but Mark Driscoll and Perry Noble don’t speak ex cathedra.” Really? Their devotees quote them as if they do. In a nod to mega-pastor Steve Furtick’s statement, that they are “making Jesus famous,” doesn’t it seem as if Jesus isn’t the only one they are “making famous”? Not to mention rich.
To be clear, I am not attacking large churches, or video screens. I am not even attacking the bloated clergy salaries paid by churches whose boards are made up of other mega-church pastors – although someone should. I AM attacking a model of leadership: The multi-site, big personality church that trades the Ephesians 4 model of equipping others and giving leadership away for a model that makes “the man” a black hole of money and Kingdom energy.
Evangelicalism’s strength has always been its willingness to engage the culture to make an impact on lives. The backside of that coin can be an amazing short-sightedness. Does no one wonder what the unintended consequences of our new evangelical popes might be?
So before we cast stones at our Catholic friends for man-following, perhaps we should remove the video screen from our own eye.
Are you following the hubbub in the blogosphere of the growing disaffection among young adults with all things Evangelical? First Andrea Dilley, who left Neo-Calvinism for an Anglican church, posted Change wisely, dude. She posited that young adults are looking for liturgy. Three days ago Rachel Held Evans posted “Why millennials are leaving the church.” She pegged the issue as young adults outgrowing narrow, simplistic Evangelical answers and desiring greater social engagement. Yesterday Pastor Keith Anderson posted “Millennials, Consumerism and the Idolatry of God in which he suggested that millennials have been over-marketed to and are cynical of a “God about you.”
Will the Mainline see a resurgence from this growing discontentment with Evangelicalism? After all the Mainline is everything all three authors are advocating: We have always done liturgy. We have always been engaged in combating social ills. And, lets face it, we have never been very good at packaging and marketing. Even more, our churches are often strategically located in inner-cities, the very place that upwardly mobile, educated young adults are flocking. Our churches even have the sense of space and permanence they crave. We should be what Millennials flock to!
Will we be?
Don’t bet on it.
Here are three reasons:
Today we heard the story of a person literally at the end of ropes in a strange place.
What is it like to be at the end of a rope hanging over the unknown?
I had that experience once. I took students rock climbing and rappelling on the boulders outside of Tombstone, Arizona, site of the gunfight at the OK Corral. A retired Army Special Forces guy named Mike organized the trips to teach spiritual principles through great adventures.
In case the terms are new, “Rock climbing” is going up a rock face, “rappelling” is sliding back down on a rope – you see it on military recruiting commercials. It was spectacularly fun. Afterwards, we went to dinner in town. We assumed we were done for the night, when the guide turned his station wagon back toward the desert and informed us we were going to night rappel.
In the interest of full disclosure, I am a little bit afraid of the dark.
Don’t laugh – You are too.
We were led up the back of the 90′ cliff by flashlight. The guides tossed the rope over the edge, looked at me and said, “You first.” Ever the reasonable man, I pointed out that it would make more sense to have a trained person on the ground first. Mike says, “We need them up here. You first.”
There was a sliver of moon, which, in the dry air, lit the top half of the cliff face. An outcropping shielded the bottom from the moonlight, The bottom half was a dark mystery.
When rappelling you are attached to the rope by a metal figure 8. This slows your descent by friction. Placing your hand in the middle of your back with the rope in it acts as a brake and you stop. Moving your hand away from the middle of your back allows the rope to slip through the figure 8 and your hand, and down you go.
I started the descent – nine stories in the dark.
Wanting off the rope as soon as possible I go down fast. Perpendicular to the rock face, I jump out as far out as possible to slide down the rope as fast as possible…
I get below the outcropping blocking the moon. Now in blackness, I slow to a crawl. I am shivering in the warm evening.
“How is it going?” The guide yells down at me.
“Great.” I yell up unconvincingly.
“Sure is dark down here.” I say somewhat pathetically.
“Tell us when you are on the ground.”
I feel the end of the rope in my hand.
“Uhhh, we have a problem. I’m out of rope.”
“Good. Send it back up.”
“You aren’t reading me: No rope, AND no ground either.”
If you have had grief training you know the stages: denial, anger, bargaining, depression… In the slowest two minutes of my life I journey through them. Mike, leaning over the edge, starts with denial. “That’s impossible. You are on a 90’ cliff with a 100’ rope.”
As you might imagine, I respond with anger. “That’s a nice theory but I am definitely not on the ground.”
“How far away is it?” The guide calls.
“Since you had me rappel into utter darkness, you tell me.” I move to bargaining: “How about you pull me back up?”
“Sorry, we have no way to get you back.”
Now depression sets in…and a little panic. Beads of sweat form on my forehead. “I hope you have some ideas, I’m stuck here.” I say nervously.
“Uhmm, try poking around with your foot some more?”
So there I am, in a dark place, all alone…at the end of my rope.
We have all been in dark places. Felt alone. As Christians, though, we know we are not actually alone, no matter how dark the night. We are, however, surrounded by people for whom “God with us” is not their reality. They are lost and hurting. In dark places. Alone. At the end of their ropes. Some are aware of this. Others not so much.
Look at what Jesus does with someone in that place…
Picture yourself at our Gospel event that long ago evening: A crowd shoehorned into a living room. The yard also jammed with people. In the crowd, you listen to Jesus teach when dust begins to fall from the ceiling of the sod-roofed home. Dirt chunks, grass and sticks fall to the floor in front of you. Heads pop through the hole. The vandals pull out beams, expanding their damage. And then down comes this guy, lowered in front of Jesus.
Jesus, master of the unexpected, sees “their faith” and “looking at the man says, ‘Son, your sins are forgiven.'”
When most of us hear the “s” word we cringe. Even in church “sin” makes us fidget in our seats. If you are “conservative” you probably have a mental list of personal behaviors that are “sins,” “progressive” and you probably see systemic evil as “sins.” I propose a more ancient way of defining sin…simply as looking for life apart from God. When considered in that way, it explains both our wandering into individual self-destructive behaviors and participation in systemic evil. We were made to worship the one true and living God. We all wander from our purpose and look for life apart from our maker. Jesus looks at the paralytic and says in effect, “You have a bigger problem than legs that don’t work. You have a heart that is looking for life apart from me. I forgive you.” And, “so that you may know that the Son of Man has the power to forgive sins, Get up, take your mat and go home.”
And he does.
Imagine the friend’s giddiness. Can you picture them staring through the hole yelling, “I told you so!” to their wobbly-legged friend?
These friends were pretty amazing. They:
-Went as a team, rather than alone.
-Knew that healing is found in a person, rather than a place.
-Cared enough to bring him to Jesus.
-Wouldn’t take “no” for an answer, neither from their friend, the crowd, or even the homeowner. Imagine the conversation to convince the friend. I would guess the paralytic said something like, “I have no intention of being the butt of every joke in town when your scheme doesn’t work.”
-Went to ridiculous lengths to put their friend in front of Jesus: They risked time, energy, potentially their self-respect, and, surely, a good bit of money at Home Depot afterward. They literally got their hands dirty to bring their friend to the Savior.
What about you? Who are you a spiritual friend to? We have friends all around us who need the healing and forgiveness of the Lord Jesus Christ: at your work, school, in your family, surrounding your church.
Are you willing to do whatever it takes to help them see Jesus…willing to get your hands dirty? Jesus saw “their faith.” Do you faith to bring Christ’s healing and salvation to your community?
I don’t know your context. But I have looked at the demographic data for your schools. They are remarkably integrated. Why isn’t your church?
Shouldn’t a church reflect its community? Why is your church mono-ethnic in an integrated neighborhood? Perhaps, as it was for the paralytic, the way into church is blocked? It isn’t always the crowds that keep people away from the Savior.
Mark DeYmaz, in Building a Healthy Multi-ethnic Church, says the average American church is 10x more segregated than its neighborhood.
Prior to coming to the Diocese I worked in a historically upper middle-class youth ministry in a neighborhood becoming less White by the year. We took our leaders to the high school quad and, while looking at real students, asked “Who on campus isn’t in our ministry and why?” Then leaders picked groups and went and got to know them.
When those kids began to follow Christ we took them to church. A painful thing then began to happen: After worship the young people would say what Luis Acosta said, “Matt, I love that you stalked me for Jesus. I love that you made me come to Bible study and taught me to obey Jesus.’ I love that you are training me to be a Christian leader….but do you have to keep dragging me to these godawful churches.” I was confused: We had gone to Anglo churches, Latino churches, Black churches. At each the people were nice, the music excellent, the sermon interesting. Luis pointed out the monochrome reality, “Everyone here was (fill in the racial blank). Then he asked, “Why is God the only racist in my life?”
I was stunned by the question. It has been more than 50 years since Dr. King said that 10 am on Sunday is the most segregated hour in America, and still 92% of American Protestants attend mono-ethnic church services. Your own Julia McCray Goldsmith’s son said to her, “I don’t want to go to church-it’s the only place I go that’s all-White.”
We hang signs that say, “We welcome you.” But what do we do to welcome people who don’t look like us?
I came to the Episcopal Church in part because, in addition to promising Protestant theology with catholic worship, access to the wisdom of the earliest Christians and the hopeful idea that we could agree to pray the same words rather than agree on every theological jot and tittle, we believe in the dignity of those who aren’t like us. Unfortunately, “Welcome” is easier to paint on a sign than to do.
Statistically Evangelical churches are much more integrated than Mainline churches. How is that possible? Perhaps while we were talking about justice, they were talking about Jesus.
How will our children believe us that Christ loves the world and went to the cross for the salvation of humanity if the church looks completely unlike their world? We can do better for our children.
What if everyone here said, “I don’t care what anyone says or thinks of me, the Christian message is true, so the most important thing in the world is the forgiveness and healing found in Christ.” What if out of that conviction each of us engaged in friendships with people who are unlike us? What if we talked to the under-represented about what would need to change in order for them to feel culturally welcomed while spiritually challenged.
Imagine what your world might look like a decade from now if we lived that kind of Biblical welcome…
-Entire neighborhoods walking in the healing and forgiving love of Jesus.
-Not just full churches, but joyful neighborhoods, laughter in the streets and hope in human hearts.
O that we would say what Isaiah said to God so many years ago, “Here am I. Send me.”
…Back to my climbing story: It turned out I was only inches above the ground. Coming down the cliff face I had angled left toward the moonlight. The cliff bottomed into a downward sloping hill. I had moved just far enough toward the moonlight to leave the ground 2” below my outstretched toes. In the end, I had been afraid of a harmless unknown. Isn’t the unknown what we are really afraid of when it comes to opening wide our churches so that others could experience the love, healing, and salvation of Jesus?
Are you willing to take a risk for the Kingdom? As one who is safe on the rope of God’s mercy, are you willing to go, make unchurched friends, and jump with them into God’s unknown?
When we take a risk we never know what God might do.
And, the paralytic that gets healed might just be us.
Essays by Daniel P. Richards
A kyriarchist thinks out loud.
Thoughts and musings on prayer and meditation, from a Christian perspective.
Refreshing, Restoring, Reforming the Episcopal Church
Orthodox Christianity, Culture and Religion, Making the Journey of Faith
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A kyriarchist thinks out loud.
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A kyriarchist thinks out loud.
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