Congregation: Church but Not the Whole Church
Continuing Conversation concerning Disciples: Reclaiming Our Identity, Reforming Our Practice, by Michael Kinnamon and Jan Linn (Chalice Press, 2009) -- chapter 8.
Kinnamon and Linn have important things to say about the reform of both regions and the General Church, but they understand quite well that ultimate reform must start with congregations and then work from there to other structures. Disciples are a congregational polity. Congregations organize themselves, fund themselves, choose their own pastors -- and then cooperate with other entities as they so choose.
The corrective to an over-the-top congregationalism is to remember that while congregations are church, they are not the whole church. Indeed, church can be conceived as a "community of communities." What is true in theory is often difficult to live out. Congregations tend to see other entities competitors and as the authors note, as the bureaucracies grew, congregations came to be seen primarily as funding sources.
They write:
So, if there is to be reform and renewal, it will start with congregations, a majority of which are small and struggling -- mine included. But there is hope -- there is in fact opportunity, if we're willing to rethink our identity and purpose. It is time to reclaim our identity as communities that are called out by God, to come out of the world and again be the body of Christ. The difficulty we face is one we've always faced -- learning "how to live in the world, but not be of it" (p. 98).
The sign of renewal isn't numbers -- numbers don't tell the whole story. Churches can be large and unfaithful in the way they live before God. Smaller congregations can be faithful ones. Or the reverse can be true. The key is spiritual health, or more specifically "spiritual maturity." As we wrestle with this question of maturity, we're reminded that too often churches focus on institutional maintenance rather than discipleship. We try to make sure that the mechanism is running properly, and pay little heed to whether or not lives are being changed for the better. They write:
As congregations face what is happening around them, they must understand that change is constant, and it must be taken into consideration. The speed at which things are changing means that planning for the future is difficult, if not impossible. It's difficult to adapt, but not impossible. Thus, our authors who are concerned about the present state of the church, believe that the resources of our heritage can be the foundation for a great future -- indeed, the best days may be ahead of us. But if we're to face the future we must do so by being "thoroughly and wholly Disciples" (p. 101).
So, what does this church look like? Well, first it is a Covenant Community -- We're bound together not by creeds, but by a commitment to live together as God's people. It is a principle that should be symbolized at the Table -- which is open to all who would come. But, for this to happen we need to better implement and understand the idea of covenant. The authors suggest that we might use covenant pledges and have annual covenant renewal services -- where we collectively renew the covenant that exists with God and with each other. We can move from majority voting process to a consensus form. The authors spend some time speaking to the problems caused by this form of decision making -- problems we've all seen and experienced. Moving to a new way of working, will not be easy, but it likely change the dynamics of church life.
If we must first learn to live as a covenant community, we must also learn to share who we are with the broader community. There is a huge number of people looking for true community, and Disciples congregations have the opportunity to be that community, but for the most part no one knows who we are or that we're there.
We need to learn to tell our story -- but of course we must first live it!
As we seek to reclaim our identity, they suggest that we begin teaching the Bible as a "means to an end rather than an end in itself." Scripture is central -- but it's not an idol. Jesus is the one who is the focus of our devotion, not Scripture. Coupled with a renewed sense of the role and place of Scripture -- including a critical but open reading -- is a renewal of theology. It is unfortunate that Disciples have too often equated theology with creeds and thus, through out the proverbial baby with the bath water. Ours should be a well-informed faith, our people theologically informed and empowered to think through the things of God. If we believe that each person has the freedom to interpret Scripture, then surely they need to be prepared to do so. Thus, churches need to provide a context for learning -- and the things that clergy have learned in seminary need to be passed on to the "people in the pews."
For congregations to be renewed as Disciple congregations, they need to understand and embrace our ecumenical heritage. Ecumenism isn't just something that happens at regional or general levels -- it has to happen with congregations -- working together across the boundaries. Now, we live in a post-denominational world, where we just assume that everyone gets along -- but there's a lot of narrowness out there that needs to be addressed. We can, if we're true to our heritage, be a witness against sectarianism.
Of course, if we're true to our heritage, we will give expression to "lay-focused mission." Our congregation is seeking to be missional -- and to be missional means that we're all involved in mission. Indeed all that we do is part of that mission. It's not simply something the clergy does. Mission statements aren't enough -- we must put to action that which is on paper.
If the Disciples of Christ are to be renewed, then the first steps must be taken in congregations who are ready to reclaim a heritage so that they might live fully in the present and in the future.
Kinnamon and Linn have important things to say about the reform of both regions and the General Church, but they understand quite well that ultimate reform must start with congregations and then work from there to other structures. Disciples are a congregational polity. Congregations organize themselves, fund themselves, choose their own pastors -- and then cooperate with other entities as they so choose.
The corrective to an over-the-top congregationalism is to remember that while congregations are church, they are not the whole church. Indeed, church can be conceived as a "community of communities." What is true in theory is often difficult to live out. Congregations tend to see other entities competitors and as the authors note, as the bureaucracies grew, congregations came to be seen primarily as funding sources.
They write:
At its best the concept in the Design [a constitution that guides the General church] adopted in 1968 was intended to remind us as a people that there are things we can do together that we cannot do alone. It remains an important principle, but our numerical decline and financial instability as a denomination have revealed a disturbing weakened state of the majority of our congregations. Hidden in our desire to believe that each manifestation of the church -- General, Regional, and Congregational -- is an equal partner has been a reluctance to admit that the healthiness of the first two is dependent on the strength of the third" (pp. 96-97).
So, if there is to be reform and renewal, it will start with congregations, a majority of which are small and struggling -- mine included. But there is hope -- there is in fact opportunity, if we're willing to rethink our identity and purpose. It is time to reclaim our identity as communities that are called out by God, to come out of the world and again be the body of Christ. The difficulty we face is one we've always faced -- learning "how to live in the world, but not be of it" (p. 98).
The sign of renewal isn't numbers -- numbers don't tell the whole story. Churches can be large and unfaithful in the way they live before God. Smaller congregations can be faithful ones. Or the reverse can be true. The key is spiritual health, or more specifically "spiritual maturity." As we wrestle with this question of maturity, we're reminded that too often churches focus on institutional maintenance rather than discipleship. We try to make sure that the mechanism is running properly, and pay little heed to whether or not lives are being changed for the better. They write:
Thus, to many church members the call to self-denial, to prophetic ministry, to waging peace rather than war, to unrelenting forgiveness often sounds like political partisanship rather than Christian discipleship. What this tells us is that it is easy enough to believe in Jesus. It takes some effort, but not a lot, to profess Jesus as Savior and Lord, be baptized, and become a member of the church. It is much more effort-full to make this decision a first step in a life-long journey of learning how to live the Christian life in the modern world, or as our founders put it, being a community of people who live under the Lordship of Christ. (p. 99).
As congregations face what is happening around them, they must understand that change is constant, and it must be taken into consideration. The speed at which things are changing means that planning for the future is difficult, if not impossible. It's difficult to adapt, but not impossible. Thus, our authors who are concerned about the present state of the church, believe that the resources of our heritage can be the foundation for a great future -- indeed, the best days may be ahead of us. But if we're to face the future we must do so by being "thoroughly and wholly Disciples" (p. 101).
So, what does this church look like? Well, first it is a Covenant Community -- We're bound together not by creeds, but by a commitment to live together as God's people. It is a principle that should be symbolized at the Table -- which is open to all who would come. But, for this to happen we need to better implement and understand the idea of covenant. The authors suggest that we might use covenant pledges and have annual covenant renewal services -- where we collectively renew the covenant that exists with God and with each other. We can move from majority voting process to a consensus form. The authors spend some time speaking to the problems caused by this form of decision making -- problems we've all seen and experienced. Moving to a new way of working, will not be easy, but it likely change the dynamics of church life.
If we must first learn to live as a covenant community, we must also learn to share who we are with the broader community. There is a huge number of people looking for true community, and Disciples congregations have the opportunity to be that community, but for the most part no one knows who we are or that we're there.
A frequent comment some of our churches have heard from new members is that they didn't believe there was such a thing as a church that valued freedom of thought and so genuinely cared about one another. Such comments confirm what we have said among ourselves for too many years -- that Disciples are the best kept secret in American religious life. (pp. 104-105).
We need to learn to tell our story -- but of course we must first live it!
As we seek to reclaim our identity, they suggest that we begin teaching the Bible as a "means to an end rather than an end in itself." Scripture is central -- but it's not an idol. Jesus is the one who is the focus of our devotion, not Scripture. Coupled with a renewed sense of the role and place of Scripture -- including a critical but open reading -- is a renewal of theology. It is unfortunate that Disciples have too often equated theology with creeds and thus, through out the proverbial baby with the bath water. Ours should be a well-informed faith, our people theologically informed and empowered to think through the things of God. If we believe that each person has the freedom to interpret Scripture, then surely they need to be prepared to do so. Thus, churches need to provide a context for learning -- and the things that clergy have learned in seminary need to be passed on to the "people in the pews."
For congregations to be renewed as Disciple congregations, they need to understand and embrace our ecumenical heritage. Ecumenism isn't just something that happens at regional or general levels -- it has to happen with congregations -- working together across the boundaries. Now, we live in a post-denominational world, where we just assume that everyone gets along -- but there's a lot of narrowness out there that needs to be addressed. We can, if we're true to our heritage, be a witness against sectarianism.
Of course, if we're true to our heritage, we will give expression to "lay-focused mission." Our congregation is seeking to be missional -- and to be missional means that we're all involved in mission. Indeed all that we do is part of that mission. It's not simply something the clergy does. Mission statements aren't enough -- we must put to action that which is on paper.
If the Disciples of Christ are to be renewed, then the first steps must be taken in congregations who are ready to reclaim a heritage so that they might live fully in the present and in the future.
We believe the nature of Disciples life can fill the need today for genuine community because we are especially equipped to meet people where they are and love them into becoming so much more. (p. 111)If only we will embrace our identity!
Comments
...love them into becoming so much more.
Thanks for the review. I have a good feeling about this direction.
David Mc