“O God, you know my foolishness, and my faults are not hidden from you.
“Let not those who hope in you be put to shame through me, Lord God of hosts; let not those who seek you be disgraced of me, O God of Israel.” [Ps. 69:6 & 7]
Sobering thoughts for those in positions of moral and spiritual leadership, leaders in the Church, priests and bishops of our Church. If this consideration was in the forefront of our thoughts, much of the mess within the Church might be alleviated.
“Christianity’s true relevance lies not in the gospel’s comfortable trendiness but in its uncomfortable transcendence, as a truth with the power to rebuff, renew and restore wayward humanity at every epoch in history.
“Research also indicates that millennials do prefer ‘real’ churches over ‘cool’ ones. Contrary to the belief that churches must downplay their churchiness and meet in breweries or warehouses in order to appeal to millennials, a 2014 Barna study showed that millennials actually prefer church spaces that are straightforward and overtly Christian. The same study reported that when millennials described their ‘ideal church,’ they preferred ‘classic’ (67 percent) over ‘trendy’ (33 percent).”
Read the entire article: Can hipster Christianity save churches from decline? (source: Washington Post)
Can hipster Christianity save the church?
This migration began in earnest back in the 1990’s and is not coming into its own. I look at my own experience and understand that those of us, back then, were on the forefront of this migration among X-er’s, and now even more so among Millennial’s.
These are the general 5 reasons:
From the article:
“The departure of young people from “new” churches to “old” ones can be deeply confusing to many who grew up with strict denominational boundaries. However, it has the potential to lead to healthy, restorative spaces for many of God’s people. After all, we are all one church. As Brian Zhand expresses it; ‘we need the whole body of Christ to properly form the body of Christ. This much I’m sure of: Orthodox mystery, Catholic beauty, Anglican liturgy, Protestant audacity, Evangelical energy, Charismatic reality — I need it all!’”
Read the post, here…
http://www.churchinacircle.com/2015/03/31/why-young-people-are-seeking-old-ways-of-doing-church/
American exceptionalism today – the same as or similar to American “messianism” of the mid-nineteenth century… right before the Civil War? Yes, I think – and what it does, negatively, to the religion, the common perception of it all, and the spiritual welfare of Americans.
Professor Mark Noll in his book, “The Civil War as a Theological Crisis,” writes about the debates going on between pro- and anti-slavery theologians and biblical scholars leading up to the Civil War. The following quote comes from his analysis of Moses Stuart, considered one of America’s most competent biblical scholars of the time, a Reformed theologian, and how Stuart allowed his American citizenship (American messianism/exceptionalism) to overwhelm his scholarship and common application of scripture.
According to Noll, Stuart was compromised and thus blantantly inconsistent – his advocacy for slavery within his sense of “America” clouded his exegesis to the point of believing in the scriptural allowance of it. Are we are doing the same, today, in allowing notions of “America” to infringe upon and cloud what we are supposed to be and do as citizens of a different kingdom? We (many of us who claim Christ) make an idol of this nation-state and this notion of American exceptionalism. (This need not infringe upon the imagination of the American Ideal grasped by so many around the world and often forgotten by us, the supposed holders of it.)
From Noll, dealing with the specific debate over returning escaped slaves to their owners:
“Stuart, however, did not seem to feel that escaped slaves – considered as either Christians or potential Christians – had a higher claim on fellow believers than did Southern slaveholders considered as fellow American citizens. Rather, by overriding his commitment to standard Reformed theology, Stuart’s strong sense of American national messianism constrained his interpretation of Scripture. Even for this rightly honored defender of strict biblical exegesis, race exerted a powerful sway. White fellow Americans counted far more than black fellow Christians. Analogical Israel meant more than Spiritual Israel. A dubious theological warrant (treating America as the chosen people) exerted more force than a strong theological warrant (including blacks in the fellowship of the Church.” (Noll, p. 61)
“Underneath the worship of God lies silence, a wordless praise, an eyeless vision. When a mind gets faith, it does not get it as it gets a knowledge of England’s history, or as it gets a knowledge of sparking plugs. For ‘gets’ is the wrong word. The word which rings true is not ‘gets’ but ‘receives.’ If you get faith at all, you feel as though you receive it. You hardly asked for it. You may not have wanted it. It came. ‘Nulla fides divina nisi infusionem’ – no true faith without a descent upon you; as it were, poured out, from on high.”
[Owen Chadwick, “The Spirit of the Oxford Movement”, p. 307]
From the Dean of Bexley Hall Seminary (Ohio), in his personal blog, “Crusty Old Dean,” on the situation at the General Theological Seminary after the Board of Trusties refused to reconsider their decision to rid the seminary of the eight professors. Click the link to read the post.
Fear leads to believing control works. Fear leads to flailing around attempting to find a solution, any solution, any shiny thing, whether based on rational, calm consideration or not and if not generally only leads to continued failure. Wisdom is set down and forgotten. Laudable assertions and beliefs and convictions fall by the wayside. We are in the midst of chaos born of fear in this Church of ours.
The institutional decisions and directions I’ve seen over the last decade within my Church make me believe that we are in an eddy swirling around and around and having no clue how to get out of it. I don’t know whether we honestly want to get out… whether we want to succeed… whether we want to be a part of what God is doing all around. I hope, truly, that I am very wrong.
Last week I attended a conference full of young pastors of congregations in New York City that are thriving – tens of thousands in their congregations and dramatically growing. (It is good to learn from those who are succeeding in these new contexts!) They are joyful, excited about the Gospel and their people, and they pastor congregations that are the same. My inclination is to want to be a part of them – in all their disjointed glory. The Body of Christ is alive and well, but the question is whether we want to be a part of it or not. Thankfully, my parish decides to to be a part, even if imperfectly. I choose to be a part, even if imperfectly, but there are consequences.
The very sad thing is that I have heard from a number of priests, alumni of GTS, who are afraid – yes afraid – to say anything publicly for fear of what will come their way from ecclesiastical authorities. I well understand this! How ironic. The very people in this Church who screamed through the ’70’s, ’80’s, ’90’s, “Speak truth to power”… well, they did until those screaming found themselves to be “the power”, and, well, there goes any tolerance for “Speaking truth…”
Oh yes, we will come through this. We will be an example. We will teach, something. The decision is ours as to what we will example and teach. What we decide will determine whether what we example and teach lead to the good or the bad.
http://crustyoldean.blogspot.com/2014/10/requiem-for-seminary-requiem-for-church.html
My seminary – for which I have great love, within which I made fast friends and found colleagues, from which I was formed in worship in the Chapel of the Good Shepherd (what incredible symbolism in that name, alone) and in scholarship found in classroom and conversation – this seminary of long tradition (honored by many, ridiculed by others) is in a very difficult place, a different kind of trouble in these days.
I don’t know the details. I don’t, so I can’t bring myself to throw down the club of blame and accusation on either side. I have to wait. I know the Dean as a fellow seminarian. I know some of the faculty as teachers and mentors. I know them all, and respect them all. We not only studied together, but we lived together in the tight confines of the Close.
This is, I’m afraid, what tends to happen within institutions as they go through profound change. Frankly, this is what happens within communities and nations, too. We see it in our own politics, in the events in the Middle East, and in other graduate institutions, too. These types of things happen as a result of our very human nature – sources of great good and great evil, incredible creativity and deadening banality. This is way we need, frankly, the One who redeems and restores and saves us from the worst of our human nature, from ourselves – individually and collectively.
What we see happening at the General Theological Seminary of the Episcopal Church we will continue to see with increasing frequency and ferociousness until the turn comes. This is a microcosm of what is stating within the entire Church. How will we respond? The question asked within the title of a book by Francis Schaeffer comes to mind – “How should we then live?” This is the crux, isn’t it? How are we each to live out the commands of Jesus in this very difficult, but practical, situation? How will each of us love God with all of our being and then, and here is where the significance really finds it’s ground, how will we love our neighbors – deans and faculties and pundits all around?
Will GTS and will the entire Church make the decision to do the profoundly difficult thing, the profoundly counter-cultural thing, and be reconciled, be redeemed, be reformed, and be transformed in the glory of the grace and mercy and love and faithfulness shown to us by the One to whom we owe everything? We have a choice, don’t we? Frankly, we have to “man-up”, we have to “woman-up”, we have to “Christ-up” and do the right thing, else we are just another example of hypocrisy – a failed thought-system, a worthless religion. We know what we need to do, and with God’s help we can do it, if we are willing. Are we willing? If so, just watch what God will do! Amazing!
For those who have ears to hear… What do you think? It is my experience, and from what I witness and read concerning leadership in many denominational and even “emergent” structures, that we honestly only want to gather around us those who scratch our itching ears… we don’t want to step back and carefully consider what is going on around us and what then is necessary to do. If it fits our preconception and personal want, fine, but it if doesn’t, we ignore or reject it – to our own peril. Click on the link, below, for the article.
What do you think?
From “Yearning: Authentic Transformation, Young Adults, and the Church”, by The Rev. Robert Hendrickson, pp 67-68:
“In the day-to-day lives of many young adults, they will be assaulted by images of at best banality and at worst outright cruelty. Advertising works on the premise that they are never enough, television creates a spectacle of emotional manipulation and invites them to cascade between feeling less than or superior to – megastores and strip malls take nature and bend it to serve only a bland commerce bent toward creating competitive identity that obscures our actual identity and blurs the particularities of the neighborhoods we live in and serve.
Somewhere along that walk from the font to the alter, in the life of virtue, the encroaching of cultural norms, values, and expectations derail us. The journey that we begin by being baptized into the life of Christ quickly gets sidetracked as we take paths that seem to shine a little more brightly. Then we find ourselves lost and without bearings – unable to see our true selves or true home through the ceaseless press and clamor.
The hollowness of the world cannot be filled with more of the world, but with more of that grace which flows of the sacraments and makes men and women more holy and more devout. Those struggling to find God amidst and despite the banality of much of contemporary culture will not find an answer in a Church that simply seeks to replicate that banality in our buildings, liturgies, prayers, or work in the world.
This is where beauty comes in. Beauty has the power to pull us up short – to force us to behold again. To behold all that God is doing around, in, and in spit of us. It demands of us a renewed seriousness as we stand in the middle of that which makes us know that there is more.”
“The Church, in common with the whole redemptive process, does not exist as the fruit of human endeavour, which has shown time and again by the bloody collapse of ‘civilized’ rationality to be incapable of attaining anything that is lastingly healing. Thus the Church cannot be reformed by human effort and ingenuity, any more than sin can be reformed by good will. We must hear the gospel of the incarnation as a summons to self-abandonment before all else, not as a reassuring endorsement of the best we can humanity do.”
– Rowan Williams in his book, “Anglican Identities”, p. 89-90, writing on on Michael Ramsey’s theology of the Church.
This is the problem we have today – those who still rely on Modernist notions for their base foundation of what can be known for sure are still trying to reform the Church by human endeavor and some kind of human ingenuity – and it isn’t working. There is too often a reliance on late 20th-Century American socio-political ideology (of the Left or Right) rather than what the enduring Tradition reveals to be the ways-and-means of the Kingdom of God. For example, demanding “rights” is not at all the same as living into “loving your neighbor as yourself.”
With respect to the “reform” of our Church (in this case, the Episcopal Church), what is needed is self-abandonment to the gospel-of-the-incarnation (understood in a Postmodern way), which is completely tied to the deep and flowing stream of the enduring Tradition (for us in its Anglican form) taken up by us from generations past, experienced anew in our own day, and if we are faithful we will strive to understand how to pass it on to the next generations.
What will we do in this Anglican form of the Tradition of ours when we think about issues of a numerically and financially declining Church – a Church that has nearly lost what once was significant influence for the good within society – within a culture that no longer thinks and acts within a Christian worldview?