Not Safe for Church: Ten Commandments for Reaching New Generations - Softcover

Powe Jr., F. Douglas; Smothers, Jasmine Rose

Softcover

ISBN 10: 1426775768 ISBN 13: 9781426775765

Publisher: Abingdon Press, 2015

Synopsis

Congregations say they want to reach new and younger people, many of whom are simply turned off by church. The big idea is that congregations must be willing to embrace radical ways to connect with new generations. Re-thinking old assumptions is a starting place but more is needed. To really connect congregations have to move beyond and start doing new things that are out of their comfort zones. These authors give ten ways to help you move from just saying what you intend to actually doing it. This book provides tools to help churches re-frame the Good News in non-traditional ways and study questions for church leadership teams.

About this title

About the Author

F. Douglas Powe, Jr. is an ordained elder in the Baltimore/Washington Annual Conference of The United Methodist Church. He is the Director of the Lewis Center for Church Leadership and professor of evangelism and of urban ministry at Wesley Theological Seminary. Powe is committed to helping urban congregations and congregations in transitional areas to flourish through community partnering. His research interest are church revitalization, urban theology and Methodist theology. He holds an MDiv from Candler School of Theology and a PhD in systematic theology from Emory University.

Jasmine Smothers currently serves as the Lead Pastor of the historic Atlanta First United Methodist Church. Previously, she served as Associate Director for Congregational Vitality through the Office of Connectional Ministries in the North Georgia Conference of the United Methodist Church.

Excerpt. © Reprinted by permission. All rights reserved.

Not Safe for Church

Ten Commandments for Reaching New Generations

By F. Douglas Powe Jr., Jasmine Rose Smothers

Abingdon Press

Copyright © 2015 Abingdon Press
All rights reserved.

ISBN: 978-1-4267-7576-5

Contents

"Introduction", 
"First Commandment" Thou Shall Chill: What's at Stake, 
"Second Commandment" Thou Shall Not Front: Be Authentic, 
"Third Commandment" Thou Shall Not Trip: Discuss Taboo Subjects, 
"Fourth Commandment" Thou Shall Check Yourself before You Wreck Yourself:, 
Provide Inclusive Worship and Bible Study, 
"Fifth Commandment" Thou Shall Learn How We Roll: Create New Entry Points, 
"Sixth Commandment" Thou Shall Watch the Throne: Rethink Leadership, 
"Seventh Commandment" Thou Shall Get Game: Engage Mission and Activism in Meaningful Ways, 
"Eighth Commandment" Thou Shall Not Deny My Swag: Hear New Insights, 
"Ninth Commandment" Thou Shall Sample: Bring Together the Old and New, 
"Tenth Commandment" Thou Shall Represent: The Future Is Now!, 
"Conclusion", 

CHAPTER 1

First Commandment

Thou Shall Chill: What's at Stake

Chill: cool, tight, wicked, sweet, nice, etc., to hang out

Have you ever been a part of a conversation or gathering where individuals seemed to be headed in very different directions? One group of people is busy planning and strategizing about what needs to take place. Another group is laidback and seems disconnected from the conversation. Those in the first group get frustrated with those who are seemingly disconnected because they just do not seem to care. This is how some older generations experience the post-civil rights generations, as disconnected and laid-back. It often frustrates older generations!

The frustration in part is that those in the post-civil rights generations do not seem to understand what is at stake. In the Numbers 13 text, the other spies are frustrated with Caleb because he does not seem to grasp what is at stake in giving a positive report about the land (Num 13:30). The other spies understand the "real" danger that Caleb does not. They do not understand why Caleb seems so nonchalant about the whole ordeal.

The issue is, "What really is at stake?" Do those in the post-civil rights generations really not get it? Or is it possible, many in the church misunderstand chillin'? We are suggesting, the challenge for many is how they understand chillin'. The negative side of chillin', for some, is a form of laziness. The positive side of chillin', for some, is a form of not taking one's self so seriously. The pendulum swinging between these two poles can cause tension and at times intense frustration by those locked into one side or the other. In this chapter, we explore the pendulum swinging back and forth and its implications for congregations.

What Is at Stake?

Many of us are familiar with the saying, "It takes two to fight!" The point being that it is hard to fight against yourself. Imagine two sides supposedly engaged in a tug-of-war and one side is entrenched, holding the rope tightly. The other side is relaxed and barely holding the rope. When the signal is given to start pulling, the side that is entrenched makes a huge pull and gets no resistance from the other side. Although the one side wins the tug-of-war, it is not a satisfying victory because the other team did not fight back.

Many churches feel like they are in a tug-of-war with the post-civil rights generations and unchurched individuals. Those in the church are entrenched and ready for battle, but their opponents are not engaged in the struggle. In part, this is because the struggle is about saving the church, which is not a fight many outside of the church are interested in participating in. What is at stake for those inside congregations is very different from those on the other end of the rope. It is only when congregations understand they are fighting against themselves that they can stop and rethink their actions. The New Testament story about the rich man helps congregations look in a mirror and let go of their entrenched position. It helps them chill!

In Mark 10:17-27, we find a story about a rich man (some translations say young man) who seeks eternal life. This man asks Jesus what is needed to achieve eternal life. Jesus responds by naming the Commandments and telling the rich man to hold fast to them. The rich man replies, "All these I have kept since I was a boy." This is where the story gets interesting: Jesus, in verse 21, says, "One thing you lack.... Go sell everything you have and give to the poor, and you will have treasure in heaven, Then come follow me." In verse 22, we are told the rich man is shocked by Jesus's words and leaves grieving.

The rich man initially goes to Jesus because he seeks salvation. Many of our congregations today are busy trying to save themselves. The challenge is they are trying to save themselves by staying in their comfort zone and never moving out. The rich man is seeking salvation, but doing so in a way that allows him to stay in his comfort zone. The idea of letting go of all of his possessions is too high a price to pay to follow Jesus. For the church, the idea of letting go of those things preventing us from following Jesus seems like a high price to pay.

I can imagine if Jesus had responded to continue to hold to the Commandments and give an offering to the poor, the rich man would have gladly done so. The fact that Jesus requires him to sell all of his possessions hits him like a ton of bricks. Many congregations are being asked to completely give up what they have known and follow Jesus. It is a high price. What is at stake is saving the congregation, but to give up everything seems unfair. Jesus is clear that this is the price, and the consequences for not paying are probably the eventual death of the congregation. The very thing that the congregation is trying to avoid may still become a reality because of an unwillingness to let go.

In Mark 10:23, Jesus confirms the challenge of letting go when he says how hard it is for a wealthy person to enter the kingdom of God. Jesus could have as easily stated, "How hard it is for a congregation to let go of old ways and to follow me toward a new future." The challenge for congregations is letting go of the very thing that seems at stake for them—saving the church. It is only when congregations are willing to let go that new possibilities can occur.

What does this mean practically for a congregation? How can entrenched congregations let go? Imagine a congregation that has a worship team of seasoned members planning a new "contemporary" worship. The team knows it needs to do something new because they are losing individuals to the congregation down the street doing a contemporary worship experience. They are excited and start planning for the grand launch!

As the launch draws closer, the worship team is frustrated because those in the post-civil rights generations or newer members seem disconnected and not as excited. They do not seem interested in the new service. The seasoned members cannot figure out why. The seasoned members are trying to give the people what is needed and they do not seem to want it.

Notice the seasoned members never ask any questions or have a dialogue with those in the post-civil rights generations or newer members. They decide what it is the congregation needs to do and set off on their own path. The reality is the seasoned members are not able to let go of being in charge and making all of the decisions. They are not able to "chill" and to create space for some new voices or ideas to take shape in the community. The underlying issue is they are so concerned about saving the congregation it is hard for them to let go and chill.

For many entrenched in saving a congregation chillin' seems counterintuitive. It makes no sense to take a step back and to let go. Those truly seeking to save their congregation are focused on taking action and going down fighting, even if no one is fighting against them on the other side of the rope. The ability to chill does not mean inaction, instead it is not overreacting to the current situation. If what is really at stake is saving the church, then learning to chill can be a congregation's best asset.

In the story of the rich man he went away grieving because he wanted eternal life on his terms. In a similar fashion, we want to save the congregation on our terms. We need to chill on doing things on our terms and have faith in Christ. Letting go and following Jesus is risky (not safe for many churches), but can lead to eternal life on God's terms. A congregation willing to let go and chill may be able to save the church, but it will not be on its own terms. The saving will be on God's terms. The question then is, "How do we let go?"

A New Spirit

Numbers 14:24 reads, "But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it." We are struck by the phrase a different spirit. One way of thinking about this phrase is that Caleb is completely in sync with God and others are not. Without denying that interpretation, we are suggesting that Caleb has a different understanding of what is at stake. Caleb believes a new future with God is at stake, while the other spies believe their mortal lives are at stake. Interestingly, both sets of spies are right, but in different ways.

The spies who bring the negative report are concerned about being defeated by the giants of the land and losing their lives (Num 13:32). What is at stake for them is their very existence. These spies are able to convince the other Israelites that they also should be concerned about their lives. A spirit of fear permeates most of the Israelites that leads to them staying in their comfort zone.

Caleb has a different spirit. Caleb believes in a new future with God so he sees things differently. When God forgives Israel for not believing, God mentions Caleb's different spirit in Numbers 14:24. We believe many in the post-civil rights generations like Caleb have a different spirit. In this particular instance, we are describing this spirit as one of chillin'. Many in the post-civil rights generations are not worried about the existence of the church as a matter of life or death. Many in these generations do believe in a new future with God.

It is hard for those currently in congregations to hear that many individuals coming from younger generations do not have the same life-or-death worry they do. Those in congregations, particularly those who have been a part of them for a while, want individuals to have the same love of the church that they do. For many who feel the younger generations do not have this love, it is perceived as a lack of commitment by those in the post-civil rights generations. Many in the church do not stop to consider that the post-civil rights generations do, in fact, have commitment, but it is not to a building. They, like Caleb, have a different spirit that is committed to seeking where God is leading.

Many in the post-civil rights generations or outside of the church believe life is not defined by the church building. Life is defined by following where it is that God is leading even if that means having no building. There is no question that once you have something and get used to it, it is hard to let go. Yet, when we idolize a building or something else material, we have missed the point of discipleship. Discipleship is about having the kind of spirit where we will follow Christ into the world and, most importantly, into our community. Discipleship is not about creating a comfort zone where we maintain the status quo. The question is, "Can we be re-formed to have a new spirit of chillin'?"

Re-Formation

The popularity of extreme sports continues to grow nationally. Skateboarding is one of the events that helped to make extreme sports popular. What is fascinating is the difference between a more traditional sport like football and skateboarding. Typically, if one watches even a sixth-grade football practice, the intensity in terms of players working hard and giving their all is noticeable. Compare this to a group of sixth graders hanging out, riding their skateboards, and working on different maneuvers; the intensity is very different. The skateboarders seem a lot more relaxed and not so high strung. Because they are laid-back, however, should not be taken as not taking their sport seriously.

If both groups take their sports seriously, then why would some individuals perceive football differently? One of the differences (in most instances) is skateboarders do not have coaches standing over them constantly giving and, at times, barking instructions. In football, it is clear who is in charge and the coach's intensity often is reflected in the structure and tone of practice. Typically, there is no set coach in skateboarding, so individuals are free to do their own thing or collaborate with others. Yet, the ultimate goal for a sixth grader in both sports is to make it to the highest level, which is the NFL or to qualify for extreme sports championships. The path to accomplishing this goal is often different because the way in which they are formed in the sport is typically different.

Someone watching the sixth-grade football practice versus sixth graders skateboarding may notice how the cultures are different. For a football player, participation at practice is mandatory as is following instructions and giving 110 percent. Generally speaking, at skateboarding practice one may notice collaborative instructions; you pick and choose your time; participation is voluntary. The way individuals are formed in the various cultures differs and this impacts attitudes and perceptions. For example, in football it is not acceptable for a healthy player to relax while teammates run wind sprints. If a player is healthy, then the expectation is the player will be out with the rest of the team giving all they have. In skateboarding, it is acceptable to watch as others do maneuvers and ride, without feeling guilty about not participating. In fact, one may pick up some things that are helpful when they start participating again.

Someone who is ingrained in the football culture and stops to watch skateboarding could easily draw some false conclusions. The fact that no one seems to be in charge can be perceived as not a serious practice. The fact that skateboarders, many times, don't seem to put a lot of effort into a run can be perceived as not giving 100 percent. The fact that a person may sit out for a while can be perceived as not fully participating or lazy. These are all conclusions that someone ingrained in a football culture could make, but they are not necessarily true.

The person ingrained in football culture is not purposely trying to demean the skateboarders but because of his or her formation in football, perceives things in a certain way. The person was formed in a culture where following directions, going all out, and full participation is important. But because of being formed in this way, it's more challenging to understand other ways of being formed. The truth is, other ways of being formed may not even make sense.

It's no wonder that in the church we struggle to understand those who are formed differently than we have been. Like those ingrained in football culture, we tend to see things from our church culture perspective. When someone seems disconnected and not going with the flow, instead of considering that this person may have been formed differently, we often just think negative thoughts about the person. The church starts making assumptions like those ingrained in football culture about how one should engage, and if an individual does not engage in the right way, then something is wrong with them.

The fact that individuals not a part of church culture may have been formed or shaped in a different way often does not cross our minds. We assume those outside of the church are going to be just like us. They will listen to given instructions, go all out, and, ideally, want to fully participate. The idea that these individuals may want to collaborate, test things out, and see where they fit in first may not cross our minds, so we call them names like lazy or aloof. If we associate terms like lazy and aloof with chillin', then chillin' can seem like a negative.

Before those of us in the church decide that chillin' is a bad thing, we should consider the importance of formation. Just because one does not demonstrate a particular intensity or fit a particular mold, we should not pigeonhole that person. It is possible to be chill and still seek to move forward toward a goal. The pendulum is not stuck on the negative side of chillin'. Certainly we are not suggesting all forms of chillin' are positive, but we are suggesting that one should not predetermine or prejudge that chillin' is bad.

(Continues...)

Excerpted from Not Safe for Church by F. Douglas Powe Jr., Jasmine Rose Smothers. Copyright © 2015 Abingdon Press. Excerpted by permission of Abingdon Press.
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Edition details

• Publisher: Abingdon Press
• Publication date: 2015
• Language: English
• ISBN 10: 1426775768
• ISBN 13: 9781426775765
• Binding: Paperback
• Number of pages: 156