Book Review – Foolishness to the Greeks (Lesslie Newbigin)

Lesslie Newbigin, Foolishness to the Greeks: The Gospel and Western Culture, (Grand Rapids: William B. Eerdmans, 1986), 150 pages.

For those who have followed this blog for any length of time, this next paragraph is old hat, but I am an inveterate learner. For the overwhelming majority of my life that has meant the pursuit of some level of education – college, graduate school, doctoral degree in ministry. Everything I learn just teaches me that there is something else out there to learn, that I have just scooped a thimble full out of the all-encompassing ocean of knowledge. Alas, I am out of money and, quite frankly, brain power to pursue another formal degree, so I satiate my hunger for learning by reading books. One author that I just recently discovered (although, I had been introduced to him in a round-a-bout way some years ago) is Lesslie Newbigin. For most contemporary theologians, Newbigin’s name is well known. For me, reading him is almost a breath of fresh air. He never ceases to astound me. Foolishness to the Greeks is, I believe, the third book of Newbigin’s that I have read.

Simply stated and I hope without over-stating the thought, Foolishness to the Greeks is perhaps the briefest, yet finest expose of western culture that I have read (and I have read many). I think maybe I know the answer to my own question, but I simply cannot understand why Newbigin was not required reading for my Doctor of Ministry courses in post-modern theology. (The answer is, I am guessing that the professors assumed we were all familiar with Newbigin, and therefore did not think it necessary for us to include him in our reading. A very wrong assumption for me, and having Newbigin as background would have been invaluable as we were assigned so much Brian McLaren, et.al., in our course work.) If you are looking for a brief, very readable, and penetrating examination of where we are today as a culture and as a church confronting that culture, this little volume would be my go-to choice.

Newbigin is, in addition to being a deep-thinking theologian, what I would consider to be a true renaissance man – in the sense that he is just as equally adept at discussing philosophy and science as he is theology. I am amazed at the depth of his reading – and of his comprehension of extremely complex cultural issues. As has been said of so many other thinkers, if I had just half of his brain I would be exponentially smarter than I am. (Twice as smart just does not quite cover it.) Newbigin returns to the very cradle of our culture to examine the “plausibility structures” that have created who we are and why we think the way we do. Working not only with influential philosophers, but also intimately with leading scientific minds, Newbigin lays bare the skeleton that frames our “common” way of thinking. And, as staring at a bare skeleton can sometimes be disarming (pardon the pun), so having the bare elements of our culture revealed can be uncomfortable.

As just a brief overview, Newbigin begins with the question, What would it be like if we attempted to address this modern, western culture as a missionary? How would we analyze it? What forces have created this culture? Why is the message of the gospel so strange, in fact, so repugnant to a culture that, at least on the surface, continues to refer to itself as “Christian”? Why is the gospel still as much “foolishness to the Greeks” today as it was in the days of the apostle Paul? The book is divided into six chapters (the book is actually an expansion of a series of lectures, so there is no expansive wasting of words. The chapters are brief, but as they were previously given orally, they are loaded. I like that – excessive wordiness kills many an otherwise fine book!) Newbigin writes for the reader in mind – he uses simple clues (1, 2, 3, a, b, c) and repeats himself efficiently but not obnoxiously. The chapters build on themselves, and if the reader gets lost it only takes a turn of a page or two to get back on track. For simple minds such as mine, this is a genuine benefit.

While reading this book one question kept coming up in my mind, “How could a book with a 1986 publication date be so relevant over three decades later?” I guess, in answer, that our culture has not changed direction during those three decades, but the cracks and fissures that Newbigin identified in the late 20th century have become gaping chasms in the early 21st century, so I have no hesitation but to recommend the contents of this book for anyone who is searching for an answer to the challenges that the contemporary church faces.

This little volume is not just about theory, however. Newbigin was a missionary and a high-church leader, and he writes not just with questions or analysis in mind, but always with answers. True to form, in the final chapter he provides seven “essential” responses for the church to engage if it is going to be effective in confronting this “post-enlightenment” and “post-Christian” culture.

I have recently read where Newbigin is considered by many to be the father (or at least significant promoter) of the missional church movement, or the Mission Dei movement. If so, I think he has been co-opted by that movement. If that is true I am either seriously misreading Newbigin, or I am seriously misreading the missional church people (especially those who remain connected to the Churches of Christ). I would recommend, if you have hitherto been uncomfortable about picking up Newbigin because of this presumed association, that you put that idea out of your mind and read Newbigin for yourself. I am so grateful that I was able to put aside this “guilt by association” and consider Newbigin on his own merits.

OBNOXIOUS, BUT SEEMINGLY NECESSARY CAUTION: I do not agree with everything Newbigin says or writes. He comes from a theological tradition that I find to be problematic. He makes assertions that I do not believe are valid, at least biblically speaking. As a mature Christian I hope that I can recommend a book without claiming that the author to be impeccable, or being blamed for his (or her, for that matter) errors.

Questions Regarding Evangelism

In the congregation where I am serving we have decided to take our mission to have an impact on our community seriously, and we are working on some ways by which we can do that. One of the ways is, to be blatantly obvious, evangelism. My problem is that I am not an “evangelist” either by nature or by nurture. I put the word “evangelist” in quotation marks (not scare quotes, by the way) because the word can have so many different connotations, and I am using it in the specific sense of one who intentionally and effectively is able to confront total strangers with the message of the gospel. I know many who have that gift, and I honor them, but that is just not my personality type. Which, given the direction we as a congregation would like to go, is problematic. I am the “blind” leading the sight impaired. So – for those of you who are gifted in the realm of evangelism, or for those of you who have effective evangelism ministries in your congregation, I have oodles of questions for you. Please feel free to answer as many or as few as you would like as as you have experience. Let me thank you from the heart in advance.

First, (and please forgive if any of these questions appear foolish or elementary, I am beginning at the beginning), what do you consider to be the goal of your evangelism? Do you consider a baptism to be the goal? Or, do you have a more holistic approach whereby the evangelism is not complete until a new Christian is fully integrated into the life and ministry of the congregation? How do you communicate that goal?

Is your evangelism a “one pony trick” (led by a one trick pony) or do you have a congregational view of evangelism? Do you have a small group dedicated to teaching Bible studies, or just one or two “evangelists”? (There is that word again)

Do you use a set curriculum, or program? To be perfectly honest, I have a very dim view of most, if not all, evangelistic programs I have been introduced to (and that is quite a few). Invariably the program or the curriculum was written to fit the personality type of the author (or authors) and, in my opinion, forces every student into one stereotypical mold. This is one reason I have been turned off about developing my evangelistic abilities in the past. I just have not found a curriculum or a program that treats the student with a very high degree of respect. But, this is a new venture for me, and I am willing to consider all thoughts. [By the way, I have recently discovered Tim Archer’s material Church Inside Out, and in my opinion it speaks most clearly to my concerns. It is not a “program” or a “curriculum” as such, although he does offer some guidance about how he teaches an evangelistic type Bible lesson.]

What kind of budget do you have dedicated to evangelism? Do you have money specifically set aside for evangelistic efforts, or is your evangelism budget wrapped up in a larger “education” classification? What, specifically, do you spend your evangelistic budget on? Do you purchase materials for your students, or do you use the text of Scripture alone? Do you provide Bibles for your students, and if so, what translation do you purchase for them? Do you advertise in a newspaper, or do you use materials such as “House to House and Heart to Heart”?

Very closely related to the above questions, how do you generate contacts? Do you use the old standard, door knocking? Do you rely on contacts provided by the congregation? Do you use any kind of direct mail to generate contacts? Do you have a yearly (or twice-yearly) public meeting with a specific audience targeted (i.e., divorce recovery, money management, grief recovery, etc.)?

If you have a group approach to evangelism, how do you train and equip your group members? How do you handle disappointments and rejections? How do you maintain a high degree of morale? How do you encourage members to become a part of your group? And, lest I overlook this issue, how do you combat the idea of the evangelists as the “super-Christians” of the congregation?

I’m not sure how many questions I am up to, and I could probably come up with some more, but literally any advice or wisdom you could provide would be appreciated. Contrary to how these questions might appear, I do have an idea of the general direction I would like to lead the congregation, but I want to have all the advice and wisdom of those who have traveled a little bit further down the road than I have.

Maybe some day I can write a follow-up post to this one in which I provide all the answers that I will obtain as we enter into this venture.

Once again, for those of you who take the time to respond, many thanks in advance.

Seminars/Workshops to Grow and Inspire

Growing up in the Churches of Christ, spring and summer meant “gospel meetings.” The meetings were always evangelistic in nature, sometimes lasting a week. Previous generations had “protracted meetings” which could last a couple of weeks or even longer if the field was “white unto harvest.” As I got older the meetings shrank from a week to either Sunday through Wednesday, or sometimes even Friday through Sunday. The emphasis shifted from evangelism to “meeting needs,” primarily marriage enrichment type of meetings.

Now, I find it rare to see or hear of a congregation hosting an evangelistic meeting, although some “felt needs” kind of meetings are still held. I think this is a huge loss for a number of reasons, not the least of which is that congregations are exposed to fewer and fewer preachers and topics. Congregations have fewer opportunities to interact with each other, and the sense of “brotherhood” is suffering.

Where I am currently ministering (the San Luis Valley Church of Christ in Alamosa, Colorado) we recently hosted two amazing seminars/workshops. I want to describe each very briefly to encourage anyone who is looking for options to serve their community or to grow and inspire their congregations.

The Widowhood Workshop with Dean Miller. This is a workshop designed to (a) educate the congregation about the needs and ministry opportunities both for and by the widows and widowers in your community, and (b) empower a congregation to begin a ministry to its widows and widowers. Dean Miller is a widower himself, and is currently preaching in Maury City, Tennessee. This workshop is designed for three days (Sunday through Wednesday night) and is equal parts message to the congregation and outreach to community members. A separate presentation is available during one of the days (Monday, preferably) for Bro. Miller to speak to a community group and to encourage community members to attend the Monday-Wednesday night meetings. As Bro. Miller points out, the odds of both husband and wife dying at the exact same moment are just astronomically small. So, at some point in time virtually every marriage will end with either a wife or husband being widowed. Bro. Miller begins with a survey of biblical material documenting just how critical ministry to the widowed is in God’s revelation. He then explores the needs and feelings of the widowed, the various issues confronting the widowed, and even includes a special session on the question of remarriage and blending families. As a result of this workshop, a young couple has assumed the responsibility of creating a ministry to the widowed in our community, and I am firmly convinced that over time this outreach will have a significant impact on our community. I do highly recommend Bro. Miller and his workshop. More information is available at double-u double-u double-u dot widowhoodworkshop dot org. (spelled out to keep spam bots from attacking!)

Church Inside Out with Tim Archer. Tim is the Spanish ministries director at the Herald of Truth in Abilene, Texas. He has been a missionary in Argentina and has made numerous trips to assist the churches in Cuba. Tim has an incredible heart for evangelism, and through the years has developed a keen eye and a scholar’s pen to share what he has learned. What I love so much about Tim’s approach is that it is (a) thoroughly biblical, and (b) psychologically sound. Much of what I abhor about evangelistic programs, materials, and methodologies is that they hang a target on the back of a “lost soul,” and then force the “evangelist” to follow a prescribed methodology that is inflexible and domineering. A teacher is given a notebook (sometimes hundreds of pages long) and told to follow a rigid set of questions and then hold a Bible study using a set of chain references designed to convince the “lost soul” how to be a Christian in “X” number of sessions. If they have not been converted by the end of session 3 or 5 or whatever, give up and move on. One common aspect of these “follow the bouncing Scripture” methods is that the student is never, never, ever allowed to ask a question. If they do, the proper response is to divert their attention back to the chain reference of Scriptures and move them toward baptism.

Exactly what the Mormons, Jehovah’s Witnesses, and Seventh Day Adventists teach their door-knocking missionaries.

Tim’s approach is much more student oriented. I cannot explain (nor do I want to) the entire process in this little post, but Tim begins with the student and his or her relationship to God, and then works with them to draw them closer to God. With some people that means what we do is pray for them, that God will “plow the field.” With other students that may mean listening to them (and YES, even allowing them to ask questions!!), with others that may mean we sit down and work through the gospel story (focusing on just one passage of Scripture, not a “follow the bouncing chain reference” approach). The goal for Tim is not just baptism (although he makes clear that is critical) – it is the creation of a disciple of Christ.

If your congregation is serious about creating disciples who can then create disciples, I highly recommend Tim’s seminar. You can contact Tim at double-u double-u double-u dot HearaldofTruth dot org.

One Body with Matt Carter. I learned of Matt’s seminar quite serendipitously through Tim Archers blog, the Kitchen of Half Baked Thoughts (a must if you want to be challenged in your thinking). Matt just recently completed a Doctor of Ministry degree from the Harding School of Theology, where he serves as the Director of Admissions. Matt also serves as a worship minister for the Church of Christ at White Station in Memphis, Tennessee. Matt’s doctoral project/dissertation was focused on the so called “gifts of the Spirit,” and he overwhelmingly demonstrates that we have almost universally misunderstood what those gifts are. I know that is a radical statement, but his study and defense of this proposition is conclusive to me. Once again, I do not want to attempt to explain the entire workshop in just a couple of paragraphs, but suffice it to say that the “gift” is not some miraculous manifestation of the Spirit that takes days, if not months or years, to discover. Rather, God prepares each Christian through a number of ways to be a “gift” to the local congregation, using the power of the Spirit. He begins with a thorough examination of the pertinent passages of Scripture, and then concludes with a session of personal reflection and communal affirmation, usually around a meal. This workshop was just unbelievably powerful for me, and I cannot wait to see how his message will transform our congregation. Contact Matt at double-u  double-u double-u dot onebodyworkshop dot com.

I was profoundly lucky enough to be able to combine Tim Archer’s and Matt Carter’s workshops into one extended workshop on one Saturday. Matt can conduct his workshop on a Sunday (Bible class, worship, and communal meal), and Tim’s workshop takes anywhere from 4-5 hours, depending on the congregation’s needs and Tim’s schedule. We were also fortunate enough to keep both Tim and Matt over until Sunday when they each presented an additional lesson.

All told, this little congregation received about a million dollars worth of information, encouragement, and blessings over the past two months. I am sitting here just in awe of the material we received – and attempting to process how we are going to put it all into practice.

If your congregation is looking for a message – or messages – that will empower and inspire your family to outreach and growth, I highly encourage you to contact these men to see if they can serve you in the near future. Tim’s and Matt’s schedules are full to overflowing, and Dean’s schedule will fill up quickly after word of his workshop is spread around. I suggest you contact these men quickly to arrange for a meeting with your congregation.

The Gospel of the Second Touch – Jesus in Mark 6:31 – 8:30

Over the past few weeks (and ultimately into January) I am preaching a series of lessons on the question, “Who is Jesus?” I am basically following the outline of the gospel of Mark presented by Richard Peace in his book, Conversion in the New Testament: Paul and the Twelve. Dr. Peace was one of my instructors in my Doctor of Ministry program, and is one of the very few individuals in a position of power/authority who ever genuinely complimented any of my work – so, that little bit of personal attachment must be taken into  consideration. The following is a synopsis of my sermon this past Sunday (11/25/18), and is based on the third of what Dr. Peace views as a major section of the gospel of Mark. However much I have gained from Dr. Peace, some of the following is my own observation/deductions, and so don’t blame Dr. Peace for any/all of the mistakes you may discover.

Dr. Peace points out that in the section 6:31-8:30 in Mark’s gospel there are two cycles of stories. This is an illustration of the beauty of Mark’s gospel, and, from my perspective, just another indication that the gospel writers were not the red-neck, hayseed, fishermen that so many preachers want to make them out to be. But I digress.

Both cycles of stories begin with a miraculous feeding of the multitudes (6:30-44 and 8:1-9); those accounts are followed up with a trip on the sea of Galilee, in which a discussion of the miraculous feedings reveals that the disciples do not understand what the miracle was meant to teach (6:45-52 and 8:13-21). Both cycles contain a record of a dispute with the Pharisees (7:1-23 and 8:10-12, which is slightly out of sequence). Significantly, in the first cycle there is another miracle healing that is not duplicated in the second cycle – a point that I suggested in my sermon that screams out for further investigation (7:24-30). Both cycles then end with another healing, the details of which are remarkable similar and, likewise, scream out for further study (7:31-37 and 8:22-26). This major section then concludes with Jesus querying the disciples about his identity, which is then climaxed by Peter’s confession of Jesus as the Messiah (8:29).

So often we are in such a hurry to get to Peter’s confession that we miss the beauty, and therefore the punch, of how Mark has constructed this section of his gospel. I know I have, and until I worked through this section more closely I simply missed what Mark was doing.

In the interest of time, let’s just look at the concluding miracle story in each cycle (equal time needs to be given to the opening miracle in each cycle, but I am not writing a book here). Note that in each of the healing stories Jesus is either in Gentile territory or a border city (yeah, I know that Bethsaida was in Jewish territory, but it bordered the Decapolis, and probably had a strong Gentile presence). Second, the men who would be healed are brought to Jesus by a group of people – a curious fact Mark seems to emphasize. Third, and this is truly something that Mark is intent on his readers seeing, Jesus takes the men away from the crowds. Fourth, Jesus heals both men with a physical touch – and in a manner that would offend most Jewish sensibilities (Matthew would NEVER describe a healing in such unhygienic fashion, and likewise would never suggest that Jesus would have to expend a second effort to heal someone!) Finally, Jesus commands both men not to speak, and in the second case, not even to re-enter his village.

Do you not think that Mark was trying to tell us something here?

Immediately following the second healing, Jesus pulls his disciples away from the curious crowds, elicits from them the profound truth that he is the Messiah, and then immediately and curiously commands that they withhold this information!

The point, convincingly made by Dr. Peace, is that the disciples can only see this truth incompletely, or in the language of the second healing, only in a blurry fashion. It is going to take a second touch by Jesus for their eyes to be fully open, and in the language of the first healing, for their tongues to be fully loosed. That second touch comes in the second half of the book, as Mark beautifully explains what it means for Jesus to be the Messiah.

If you are curious – buy Dr. Peace’s book. I do not accept all of Dr. Peace’s conclusions (especially that the gospel ends at 16:8, but he complimented my work, so I am going to promote his!), but Dr. Peace has opened the gospel of Mark up to me in a way that is deeply touching.

My point in my sermon was this – the gospel of Mark is in many ways the gospel of the second touch, of second chances. Mark illustrates how the disciples were repeatedly given the truth of who Jesus was, but it is not until the very end of Jesus’s life – and only from the Roman centurion – that we hear the confession that Jesus is the Son of God come from the lips of a mortal human being.

Reckon why that was?

Maybe, just maybe, because Mark wanted us to know that however obstinate and hard headed we might be, that Jesus is still calling us to him, still extending his hand out to us, still willing to heal us however uncouth that healing might be.

The gospel of second chances – the gospel of the second touch. I love that. I need to hear that. I need to preach that. I need to live that.

May we all learn to be willing to extend the second touch to those who are too confused, or are unable for whatever reason, to receive it the first time.

Using the Wrong Business Model

When I was an undergraduate student there was much discussion and hand-wringing over the idea of churches using growth models created or perfected in the business world. Some thought it was the only way to go, as growth was growth was growth, and how it occurred should not be an issue. For others the very idea of using business strategies to grow the church was the moral equivalent of worshipping the the house of Baal, and even the thought of incorporating business models was met with the most vigorous gnashing of teeth.

Since I was not smart enough to know much about business, I guess I never really got that exorcised one way or the other.

However, I have now come to see at least one business model that should DEFINITELY NOT EVER be used by the Lord’s church for any purpose. Just for ease of identification, let’s call it the “high risk, high effort, low return” model of recruiting workers.

Because of our current financial situation, I am looking for a simple little part-time job that will help smooth out some little bumps over the next couple of years. I am not looking for an engineering position with NASA, just something for about 20 hours a week. What I have discovered is that many  industries CLAIM that they want seasoned workers, individuals who have a little experience and who know how to put in an honest day’s work for an honest day’s pay, yet the very process they go about attracting said workers is diametrically opposed to the message they are trying to communicate.

Here is a “fer example.” A position opened up in a nearby school system. The pay would have been not much more than minimum wage, the work was basically menial work (the minimum education was an associate’s degree), but it would have allowed me to work with kids, and to get involved in the local community. I opened the process to apply.

It would have taken me close to an hour, if not more than an hour, to fill out the computerized application process. Ridiculously ineffective and counter-productive. I passed.

Consider the alternative: an ad is placed detailing the work and the requirements. At the bottom a simple little statement – if you think you are capable of filling this position, and would like to discuss the possibility further, please contact our office for a brief interview. Poof – all the glittery computer generated hoo-haw could still be completed at a later date, but the “human resources” person (a title that is increasingly becoming a profound contradiction in terms) could have a much better idea of how well the applicant could relate to children – and not just enter data on a computerized form. But, you see, that is not how business operates these days. Fill out the computer form. Let the computer do the analytics. Let the computer spit out the best candidate. Who needs people anymore? Especially in a “human resources” office??

Do we in the Lord’s church adhere to the same philosophy, if not the same technology?

Do we demand high investment, high effort, and high risk for people who are searching for a church home, and then only offer them low rewards for their interest?  Do we make them feel like they are barnacles on the cruise ship of our existence? Do we condescendingly suggest that if they prove themselves to be worthy of our love and attention, that maybe in five or ten years they might be able to assist in the children’s nursery?

I am not suggesting that every new convert who is baptized on the first Sunday of the month be given an adult class to teach on the second Sunday of the month. But, on the other hand, what if someone comes to the church with a lifetime of experience in education, in finance, in leadership, in volunteer organizations – and we still make them fulfill some “internship” or “catechism” before we surrender our precious power and allow them to exercise their strengths and abilities?

One of the simplest principles in all of Scripture to obey is the command to treat others the way we want, and would want, to be treated. Honestly, I don’t think some Christians treat their dogs with the same amount of disrespect and condescension that they treat visitors and new converts. They certainly do not treat those visitors and new members the way they would want their children to be treated – let alone how they would want to be treated.

Whether the church should learn from the business world or not is still a debate that I have not come to master. I guess it would have to depend on the tactic being discussed. I think many businesses use concepts that the church would do well to duplicate – but, my question would be did those concepts come from Scripture to begin with? My guess is, yes they did. Some obviously would not have originated with God’s word.

However, I do know there is one model that the church should run away from as fast as it can.

True growth in the kingdom begins at the bottom, and that is where we as the Lord’s disciples must be actively seeking to serve.

Changing Strategies for a Changeless Church

Read no further unless you consider the following texts: Isaiah 1:11, 16-17; Hosea 6:6 (and therefore Matthew 9:13, 12:7); Amos 5:14-15, 21-24; Micah 6:6-8; Matthew 25:31-46; Luke 4:18-19; James 1:27.

As is so often the case, I write one post thinking it will be a stand-alone, one-off post, and then all of a sudden I think (or am reminded by someone) of a tangential point, and then a rabbit pops up that needs to be chased, and all of a sudden I’m up to my armpits in blog posts. So, here is the third in an un-planned series that started with me stating unequivocally that the church does not have to change. I am adamant about that point. The core doctrines and practices of the church do not have to change, and in fact, if we do change them, we cease to be the church. I will not give an inch on that belief.

But that got me to thinking about all the ways in which individual congregations are dying, and what little changes they could make in order to reverse some of the decline. So, yesterday I started with the easiest, and most visible, changes that a congregation can consider – those of the physical building in which they meet. I am just astounded by the the fact that so many people are oblivious to the state of their building, and how much that disrepair communicates an unwillingness to change, or an outright statement of indifference.

In all honesty, I have to say that in today’s culture the building probably accounts for only 10-20% of a guest’s opinion of the church – although it is a critical 10 – 20%. That figure varies depending on region of the country and size of the community. In some locations the physical state of the building may rate higher, in some places it might barely matter. Regardless, there is no excuse for a shoddy building. If you are going to meet in one, make it a priority to have that building as visitor friendly as you can possibly make it.

Today I venture into the 80 – 90% of what our culture views as important, and that is the philosophy or philosophies that drive the work of the congregation. It is popular today to say that the “attraction” model of the church is dead – that the only churches that are growing have moved past an “attraction” model to one of involvement or of being “missional” (whatever that means – all I’ve learned is that it is “insider” lingo that if you use it you are cool, and if you don’t use it you are just so 20th century gauche). I have come to believe that thinking is wrong. Every model of church growth is attraction – the difference is how you are doing the attracting. Are you attracting by saying, “Come to our building and join our little band of Christians because we have everything right” or are you saying, “Come join our assembly; we are trying to change both ourselves and our world and we invite you to join us by changing your life and by helping us in our journey.” Both are attractions models, it is just the methodology that has changed.

So, what drives your congregation? If you cannot say off the top of your head, I have one simple test: how big is your bank account, and by looking at the line items of expenditures, where does most of your money go? That, my friends, will identify whether you are tied to your building, or whether you are actually attempting to move outside the walls and impact your community.

I have a couple of “fer real” stories to illustrate my point. In one congregation where my wife and I attended, the elders had a simple strategy regarding their bank account. Every December they looked at how much money was in the congregational bank account, and they looked at their various ministries. Then, based on the nature of the ministry, they divided that money up and sent it off – to preachers, missionaries, community charities – whatever they supported. They started every January with a $0.00 balance in their account. Silly, you say? Irrational, you argue? Reckless, you harrumph? But what about emergencies, what about crises?

The elders were brilliant men, of that I have no doubt. But beyond that they were men of great faith. They did not trust in the church bank account. If there was an emergency – a flood, a tornado, a fire – they knew that the Smith family had a bank account, and the Joneses had a bank account, and widow Brown had a bank account, and so did every other family in the congregation. They knew that on a moments notice those bank accounts would fly open and every need and every crisis would be overcome. They did not worry about what was in the “church” bank account, because (1) they trusted in the power and love of God and (2) they knew and trusted the hearts of their members. There was no question about the vision of the church. It was present each and every Sunday for everyone to witness and to share.

Second, one of our neighbor families could be described as one of the “nones” that everyone is so worried about. They would attend a church, but they were not really looking for correct doctrine or whether the service was done “decently and in order.” They looked at the bulletin to see what the members were up to. They were especially concerned to note whether the church was open about its finances. They wanted to know if the church was active in the community – feeding the hungry, clothing the cold, housing the homeless. Once those questions were met, then they would consider what most of us would consider the more important issues of doctrine and practice.

You see, many congregations are going to have to change their model of attraction. I still believe in the theory of being an attractional church. Jesus said in John 12:32 that, when he was raised up, he would draw all people unto him. I believe that was both prediction and promise. If we raise Christ, HE will draw people to his church. The question is, are we going to attempt to raise Christ up with philosophies that died decades ago – or are we going to get out into the community, roll up our sleeves, and get our fingers dirty?

Years ago many Churches of Christ shied away from community outreach because they believed (erroneously, I might add) that to do so was to participate in the “social gospel.” I believe that fear has to be firmly and finally eradicated from the mindset of many congregations if they are to stem the exodus of young families, and if they are to ever attract non-Christians to their worship services. Stated bluntly, but to borrow an old adage, people today do not care what you believe, unless and until they see you living what you believe. If we believe in the gospel of Jesus Christ, we are going to have to learn how to live that gospel. I am not saying we have to change our view of the roles of men and women, that we have to turn our worship services into three-ring (or three screen!) circuses, that we have to become “open and affirming” of sinful practices, that we have to change our view of salvation, church leadership, or our worship practices such as the Lord’s Supper. I repeat, the church cannot change certain immutable truths and practices.

But, returning to those texts I listed at the start of this post – can anyone seriously question that community outreach and care for those who cannot care for themselves is not a part of the gospel? That justice and mercy are any less important than baptism and the sanctity of marriage? That false (vain) worship is any less of a sin than homosexuality?

After one of my earlier posts, a good friend suggested that churches need to learn how to church. I know “church” is not a verb, but I like that thought. It’s brilliant, actually, even allowing for the grammatical imprecision. We need to learn how to church – beginning with personal discipleship (blog post #1) and moving through congregational re-alignment and re-dedication to serving their communities with the flesh and blood of the gospel of Jesus Christ.

Let us never surrender an inch of what the church is, and should be. But let us always be alert to ways in which the church can be the body of Christ in the community of which it is a part.

Change – or Die!

Yesterday I was emphatic – apoplectic almost – in denying that the church had to change. What must occur, I said then and I say now, is that individual members must learn what true discipleship means. When the concept of individual discipleship is fully grasped, differences between generations (that is fueling so much of the demands that the church must change) will disappear. There will not be a “builder church” or a “boomer church” or a “Gen X church” or a “millennial church.” There is only one church – Christ’s church, and we don’t get to make the rules. That was yesterday’s post.

Today I want to argue that some congregations must change, or they will die. I am drawing a fine line between a congregation and the one church. What was true for Ephesus might, or might not, have been true for Jerusalem or Rome. What was true for Corinth might or might not have been true for Antioch. Each congregation of the Lord’s people is unique and different, and so each has a life span, and in that life span there are changes and adjustments that need to be made.

What needs to be fully understood is that I am not talking about doctrine – God’s word stands firm and I don’t need to or want to repeat yesterday’s post. We cannot add to or subtract from teaching that is as old as the apostles. Some things never change – and the church does not have permission to re-write holy Scripture.

What I am talking about is the aspects of a congregation that have nothing to do with God’s word. I am talking about meeting places and philosophies that drive a congregation. I am talking about things that might have been true one or even two generations ago, but are simply no longer valid (or, be as important as they once were). Congregations that meet in homes do not share as many of these issues. Congregations that rent space to meet have a few, but not as many. Congregations that own their meeting spaces have most, if not all, of these issues.

Just as a starter – walk around your building (if you rent or own) as if it was the first time you entered the building. Block out all previous experiences. Walk in with the wild eyed wonder of a child. Look with eyes that have not seen before. Get as many member as you can to join you.

How bright is the building? How many unlit or burned out light bulbs are there? How welcoming is the general entrance? Are there signs pointing to rest rooms? Are there signs pointing to the main auditorium? Are there signs pointing to classrooms? Is there someone posted near the front who can answer general questions (maybe not accosting people as they enter, but conveniently close enough to be helpful)? Is the carpet clean? When was the last time it was vacuumed, or deep cleaned? Is it worn or does it need to be re-stretched?

Walk into the auditorium. Does it have pews or chairs? Are the pews so long that no one (and I repeat, not even a long time member) will sit in the middle of the pew? Are the pews so close together that there is no room for diaper bags or walkers or walking canes? Are the pews upholstered or bare? If upholstered, are they clean or do they show the results of far too many communion service boo-boos? Do you still use song books? If so, in what state are they? Are they new and fresh, or “rode hard and put up wet”? Do you have a pulpit? If so, how “separate” and apart from the people does it present the preacher? Is the preacher glued to one microphone or do you have a wireless microphone system? How well does the sound system project? Are there dead spots in the auditorium? If you use an over-head projector, is the screen blocked at any point? Do members sitting on the extreme edges have a clear view of the screen, or is it distorted? How fresh is the projector bulb, or lighting arrangement? Do you have the ability to dim the lights in the auditorium, or is it “all on or all off”?

Walk down a hallway. Are the bulletin boards bright and cheerful, updated frequently? Are class rooms bright and inviting? Are teachers present EARLY enough to greet every student? Is the furniture in each room age appropriate? Do you have available technology for each classroom (TV or video monitors, overhead projectors, etc.) In classrooms for small children, is there enough staff so that a child (or children) are not left with one single adult at any time? Do you have a system so that only a parent (or designated other) can claim a child after class? If doors close and lock, do you have a glass window so parents (and others) can view the room?

Visit the restrooms for both males and females. Are they clean, bright, and fresh? Are there appropriate supplies (toilet paper, soap, paper towels or hand dryers, hand lotion, tissues)? Do you have adequate space for the handicapped? Do you have adequate accommodations for the little ones – step stools or smaller facilities? And, sad to even ask the question, are the facilities clearly marked and do you have a policy clearly stating that the restrooms are for the  gender of biological birth and not some whimsical choice?

What about the outside? Is the parking lot clearly striped? Are there spaces reserved for handicapped? Are there spaces reserved specifically for guests and visitors? Do you have members outside to meet and greet visitors? If you have a lawn and landscaping, is it cared for weekly? Is there signage directing guests to the main entrance? Is there adequate assistance for those in wheelchairs, walkers, or with small children? If there is a playground for children, is it monitored? Is there a place for the littlest ones to play free from harassment from the older ones? Do you have a video surveillance system? If so, is that fact clearly identified? If your meeting space is in an area that is prone to theft, do you have regular patrols protecting the vehicles of your members and guests?

I could probably go on, but I think you get the idea. Every single one of these questions will be answered by your guests. Your members may not even notice, and that’s the rub. When most members of a congregation walk into the building they don’t even see those things. They see weddings, and funerals, and special VBS days, and they see the faces of the saints that used to sit on the left hand side five pews back. A visiter will notice if he or she has to ask for directions to the restroom, if there is no toilet paper in the stall they use, if the carpet is dirty, ripped, or worn, if they have to sit on a cramped, bare pew, if it is so dark they cannot read their Bible, if they cannot hear the preacher, if they have to wait past the start of class time for their child’s teacher to show up, if their song book does not have the page the song leader calls out. Visitors will notice – and judge. And, rightfully so! Nothing says “We do not care about growing, in fact, we would rather die” more than a building that is a poster child for neglect and carelessness.

Most buildings were built during the age, or at the very least, with the philosophy of “build it and they will come.” That theory no longer holds true. The outreach of a congregation now is more important than the building (next blog post!), but at some point a guest is going to want to visit the worship assembly of the congregation. What I wanted to point out in this post is that, except in very rare cases where there is a member (or a group of members) who are really sharp about these issues, a congregation can actually communicate that it is NOT interested in outsiders and visitors by the condition of its building. If that is the case, no preacher, no teacher, no new program, no latest and greatest church growth model, will change the guest’s opinion of the congregation.

And, if said congregation is unwilling to change, it will die. It will take time, obviously, but the last one out the door will turn off the lights and they won’t come on again.

For some congregations all that is needed is a wake-up call and a general work day. For others it may mean spending several thousands of dollars refurbishing and re-newing their worship and education space.

The church of Christ cannot change – but look at your meeting place carefully. Your congregation might have to!