I know the day of Pentecost is past but for some reason it has stuck with me this year. Today I noticed something about it. If you are a fan of the original Star Trek series you probably remember than when the crew set off on a mission away from their comfort zone (an away mission) you could tell which crew members were likely to be killed --- they were wearing red shirts!
I love the image that the original Pentecost was when the disciples were ordered by their captain to leave their comfort zone. Like those crew members, when we put on the red for Pentecost, we have reason to be concerned. Most of the red-shirted crew died on away missions. Scripture tells us we are to die (to self) in God’s mission.
But just as the crew members were expected to take the chance of losing their lives for the good of all people, we are expected to take the chance of losing something for the good of other people.
Last month, in a conversation about the theological nuances of whether or not the Eucharist could be celebrated online, a member of my congregation asked, “Is Jesus a Zoom bomber?”
Now Zoom bombers generally have a negative connotation. They join in on a public Zoom with malicious intent displaying racially charged images or words, for example. Bad stuff. Because of them, most churches using Zoom for their worship in this “stay-at-home” season, have stopped advertising their login links online, thus making Zoom worship less accessible to newcomers. So businesses and churches and Zoom technologists have been working hard to inhibit these imposers. Under these connotations, Jesus is certainly not a Zoom bomber!
But what if we go back to the earlier medium of photographs and photo bombers. Photo bombers are people who show up unexpectedly in a photo of a newlywed couple, for example, or behind a family posing at the beach. They were often simply inadvertent. But even when intentional, they were funny or sweet. Not malicious.
“Nearly every morning, I enjoy morning prayer time with a group of friends.”
Three years ago, those words began my Vital Practices blog post about a virtual community of faithful people who regularly read and comment on Forward Movement’s daily prayer meditations published online at Forward Day by Day.
Today there is a new dimension to my gratitude for this ministry and my friends who meet me there. The constancy of this place keeps me grounded while my home church is closed. Thanks be to God for new platforms for community worship such as YouTube, Zoom and Facebook. But let’s face it, it’s been a learning curve to find them and get used to them.
In our previous post we talked about how a faithful response to the current pandemic involves more than simply live streaming worship services (congregations do not live by worship alone), but involves finding creative and experimental ways to do and be all the things that churches (and other faith communities) are supposed to be and do, and especially how we exercise our “burden of care” to our neighbors and neighborhoods. And that our responses may ultimately lead to our congregations and the communities they serve surviving and thriving together.
Subsequent posts will deal with each of those things in turn. But let’s start with what we learned from our recent experiment with online worship (last Sunday), in cooperation with Church of the Ascension in Gaithersburg, which reached 51 people on Zoom and 900+ on Facebook Live.
So what did we learn?
The COVID19 pandemic is not the first time Christianity has been faced with the moral question of how to respond in the face of pandemic. In fact, the question is nearly as old as the Church itself. One of the first times was during the third century Roman plague. Something likely akin to Ebola, the so-called Cyprian plague (after Bishop Cyprian of Carthage) which ravaged the Empire from 250-270 CE.
Just as they had in the Antonin plague of the second century, the powerful and well-to-do of the Empire fled the cities for the relative safety of their countryside villas, leaving the rest of the populace to fend for themselves. As attested to by both Christian and secular writers of the time, just as they did in the previous plague, the Galileans (as they were called) did the opposite, staying behind and even coming in from the countryside to feed the poor, care for the afflicted, comfort the dying, bury the dead, and to attend to public hygiene, doing this not just for the faithful but for their entire communities, Christian and non-Christian alike. It was, as Bishop Cyprian put it, their burden of care. Two remarkable things happened: they helped curb the contagiousness of the plague (the death rate was as much as 50% lower in cities with Christian communities) and the plague (or rather their response to it) helped make Christianity extremely contagious, so that it spread rapidly throughout the Empire.
More than ten years ago, when many of us were first learning about the ‘nones’ – those Americans and, among them, increasing numbers of young adult Americans who reported they had no religious tradition whatsoever – the Barna Group revealed that an astonishing percentage of young adults say Christians are judgmental. Drilling down in the perceptions of Americans age 16-29, Barna reported: “…Among young non-Christians, nine out of the top 12 perceptions were negative. Common negative perceptions include that present-day Christianity is judgmental (87%), hypocritical (85%), old-fashioned (78%), and too involved in politics (75%) – representing large proportions of young outsiders who attach these negative labels to Christians. The most common favorable perceptions were that Christianity teaches the same basic ideas as other religions (82%), has good values and principles (76%), is friendly (71%), and is a faith they respect (55%).”
 “A New Generation Expresses its Skepticism and Frustration with Christianity,” The Barna Group. September 21, 2007. https://www.barna.com/research/a-new-generation-expresses-its-skepticism-and-frustration-with-christianity/
The idea was simple: Let’s invite people to read the Bible together every day.
When the Good Book Club began in 2018, we weren’t sure how folks would engage. Organized by Forward Movement, the initiative brought in partner organizations from across the Episcopal Church. Groups prepared free resources for formation and study, everything from podcasts to downloadable Bible studies. That first year, we read through the Gospel of Luke and the Book of Acts. And people responded. By the end of the first session of the Good Book Club, our weekly email list was about 3,800, with an open rate of about 50 percent. To put that into perspective, the national average open rate for emails is 25 percent. Something was stirring.
Jesus answered, “This is the work of God: that you believe [adhere to, trust in, rely on, and have faith] in the One whom He has sent. (John 6:28-29 AMP)
As church workers and leaders we are often very busy in our congregations. If not mindful we find the works of the Church spilling into our Sunday worship. For example, the wardens may be tinkering with the heating, the treasurer may be reviewing the weekly finances, the secretary may be opening mail, and volunteers maybe preparing for coffee-hour all while the Service is ongoing.
As a new Episcopal Anglican in my early 20s, I consumed all I could find of the writings and interviews of Michael Ramsay, the 100 Archbishop of Canterbury. He was my ecclesiastical and theological hero.
In a late 1970s filmed conversation with then SMU Episcopal chaplain William Millsaps, Ramsay leans in and declares: "John is the Gospel of glory". This conclusion is not unique to Ramsay, of course, but it was his demeaner and accent, and my admiration of him, that brought the phrase home to me. And I quickly determined that John was my favorite Gospel of all.
Sometimes a good idea comes in a pint of ice cream.
I live near Cincinnati where we put chili on our spaghetti and the hand-churned ice cream from Graeter’s reigns supreme. The regional company releases seasonal flavors and earlier this month began selling Elena’s Blueberry Pie. Except Blueberry only had one “e” on the front of the pint. Copy editors facepalm in unison.
I don’t know how many people reviewed the graphics for the pint container, but I suspect a bunch of people signed off. I can only imagine the stomach-dropping moment when the first person realized the company had printed—and already distributed—several thousand containers with a third-grade spelling error.
But here’s where the story takes an interesting turn. Instead of spending tens of thousands of dollars reprinting and replacing all the containers, the company announced that it would donate that same amount to a cancer research nonprofit The Cure Starts Now.
Earlier this year Netflix released a binge-worthy series called Tidying Up With Marie Kondo. In short, the show presents itself as a voyeuristic dive into different people’s homes and attempts to declutter their spaces. Since debuting, it has quickly risen to the top of social media and buzzworthy notoriety due to a variety of reasons ranging from memes about Marie Kondo’s personality and practices to unfavorable discourse involving microaggressions around racist and classist undertones. Kondo has left a significant mark on the ecosystem of online chatter which has left many people curious and eager to find out more.
Interestingly enough, I believe Kondo delicately captures a hunger for joy and happiness that many of us seek beyond our secular domains of our homes. That hunger reaches deeper into our spiritual houses. You see, throughout the series, the individuals who come from a robust background of races, ethnicities, social locations, marital statuses, and sexualities quickly learn that what Marie is sharing with them is not just a practice to “get rid of stuff” but rather a way to find out what really matters to them as they move forward in their respective journeys.
When my father was teaching me as a young boy how to play golf he passed along one important adage: “golf is simple but not easy.” Truly, it is a simple game. Get the ball into the hole using the fewest number of shots. But anybody who has picked up a golf club knows that the game’s simplicity lures you into a false sense of security. Golf is anything but easy. One small miscalculation or error has tremendous consequences on where the ball goes, what your score will be, and if you ever choose to play this beguiling game again. Simple, not easy.
I am an old millennial (born in 1985) and a priest, which somehow makes me an expert on the religiosity of a whole generation. Usually the questions about millennials directed at me are veiled angst (“is the church going to survive?”) or latent anger (“why is my granddaughter having a destination wedding?”). The answers about millennials and our relationship with the church are simple, but not easy to swallow.
In our Baptismal Covenant, we pledge that we will “strive for justice and peace among all
people, and respect the dignity of every human being.” The world is crying for justice and peace, yet controversy lurks even in definitions of terms. Like a squirrel kicking up dried leaves, we scurry through the space provided for conversation, anxious to find our own safe place.
How can we make the conversation space safe enough for everyone? As we consider this, some self-reflection might be beneficial.
In her book, An Altar in the World, acclaimed spiritual writer Barbara Brown Taylor writes about twelve practices that engage us to experience God. The book helps us recognize some of the altars around us, which Taylor describes as ordinary-looking places where human beings meet the divine “More” they are seeking and sometimes call God. For your prayerful consideration about how to live in respectful peace with others, check out Chapter 6, The Practice of Encountering Others.
When I first arrived at one of my parishes, St. George’s in Valley Lee, Maryland, I found in the center drawer of the desk in the rector’s office a bunch of 3 x 5 index cards, scrawled with handwritten notes. “Visited Mildred X,” read one note, detailing the date and time of visit, location, and how she was feeling. “Took Holy Communion to Cedar Lane,” went another, summarizing the scripture lessons and number of persons present at that afternoon service of worship. The interim priest, a clergyperson evidently gifted with pastoral care, had nourished a rather extensive pastoral care network, and he had developed a fine system of reporting, back and forth, such that he was in the loop but wasn’t the sole caregiver. It was an old-fashioned approach, and the filing system left somethings to be desired (they were just cards shoved in a desk drawer, after all), but it was a beautiful testament to a lovely way of doing church together.
I don’t imagine Paul had any idea that his letters to the people in Corinth or Rome or Galatia would become part of the Christian canon. His focus was not to become a famous author whose words would guide and inform Christian thought for centuries. Rather, he was reaching out to friends, to communities, to urge them through personal invitation to come to Jesus, to learn about mercy and grace, salvation and sanctification.
I’ve been reading Paul’s Letter to the Romans during the Good Book Club, an initiative sponsored by Forward Movement and supported by partners across the Episcopal Church, including the Episcopal Church Foundation. The goal of the Good Book Club is to encourage a daily habit of reading scripture, believing that encounters with God’s Word are transformative. I’m learning a lot from Paul—in part, realizing that I still have a lot to learn. This missive for the Romans is not for the faint of heart; it is profound and complicated and sometimes confusing (Paul might have done well to call upon the assistance of an editor!).
In his letter to the Christian community already established in Rome, Paul provides deep insights about God’s plan for the salvation of all people and its fulfillment through Jesus. Paul longs to travel to Rome to continue teaching in person. But early in the letter, he humbly states that he would benefit from such a visit too: “That is, that you and I may be mutually encouraged by each other’s faith.” (Romans 1:12)
Mutual encouragement through our faith is a beautiful thing to experience, and to witness. I see it each time I train a congregation’s capital campaign “gift ambassadors” – the volunteers who will meet one-on-one with fellow parishioners to invite them to give to the campaign.
We all know it’s coming. Letters are being written, folks are being asked to share their stories from the lectern, pledge cards are being designed. The annual giving campaign will soon be underway.
Unless it got started months ago. More and more, congregations are recognizing stewardship as an ongoing ministry. Activities occur throughout the year, such as celebrations of gratitude, education about different ways to give, and stories about the impact of gifts. Their communications shine a light on discipleship, not just the obligation of “membership.”
This month we offer five resources on discipleship. Please share this digest with new members of your vestry and extend an invitation to subscribe to ECF Vital Practices to receive Vestry Papers and the monthly digest.
1. What is discipleship? In Discipleship Matters, Richelle Thompson explains what the word means to her and challenges her readers to consider what it could mean to them. Are you growing as a follower of Jesus Christ?
Last week, I was honored to serve as moderator for an Episcopal Church Foundation (ECF) webinar on preaching and leadership. Basically, I hosted a conversation among three preachers and fed them some questions of my devising and some from our audience. The panelists were the Rev. Ronald Byrd, rector of St. Katherine’s in Williamston, MI; the Rev. Brenda Husson, rector of St. James, Madison Avenue in NYC; and Mr. Brendan O’Sullivan-Hale, layperson from All Saints’, Indianapolis, IN.
I’d encourage you to watch the webinar, which will be an hour well spent if you’re at all interested in preaching. Much of the focus is on sermon preparation and delivery, but there is also some valuable advice for those who listen to sermons. I know I’ll listen to preachers differently because of this conversation.
Autumn’s annual return means that most congregations are starting to put together financial plans for next year. The annual fundraising campaign or pledge drive is about to begin. Alongside this work, and at the same time, vestries and finance committees are undertaking aggressive analyses of the current year’s budget, plus projections for next year’s priorities.
By way of a generous dose of honesty, I think we who are raised up as leaders in the church need to take a good hard look at what’s driving our attention and focus. The mission of the church, as defined in the Prayer Book, is to “restore all people to unity with God and each other in Christ.” (BCP p.855) That sounds to me like a very clear call to raise up and equip disciples of Jesus Christ. You’d expect, then, that a church’s budget would reflect that its chief source of income is from those persons who are practicing generosity, including financial generosity, because they are disciples of Jesus. And the second largest income source should be those ministry events that clearly are ministries, not fundraisers. This is true, in large part, but I’m not certain we’re fully investing in making our budgets match our talking points. In too many cases, what’s missing most of all from many congregations is a willingness to line up talk with actions, to make our money speak mission, and to do so clearly and unambiguously.
Take a look, if you will, at overall income trends in your congregation over the past several years. I did this the other week. I looked at nine years from fiscal year 2007 through 2015’s projected numbers (based on financial activity through July). I was amazed at the results.
Here are a few things I learned.