Holy God, we deal with powers beyond our comprehension. Algorithms shape our preferences. The ebb and flow of international finance affects our economic well being. Time and chance determine our social location. Changing weather patterns can damage our lives, livelihoods, and shelter in a matter of hours. A global pandemic can alter our habits and harm our health. In the face of these faceless powers we turn to you timeless creator, boundless benefactor, source of all that is. We entrust our lives to your abundant provision and matchless wisdom. Amen.
Holy God, in the changing circumstances of our lives give us wisdom to discern your will. Give us the skills and insight we need to be instruments of your salvation. Give us confidence to bear witness to your truth. Give us humility to meet each person as a shining example of your abundant provision. Though our limited views often prevent us from seeing the big picture, help us to trust your guiding hand. Amen.
God of yesterday, today, and tomorrow, you call us to leave behind the familiar and venture into the unknown. You called our ancestor Abraham to leave his home and family in Ur and follow your call to a land that his descendants would inherit. Generations later one of those descendants named Jesus would leave the safety of his father’s carpenter shop to lead a movement that would challenge the authority of Rome. Like his ancestor Abraham, Jesus dreamed God’s dream of peace and justice for all. Give us a new dream for a new day. Amen.
Good Shepherd, teach us to listen for your voice in rumbling traffic, clacking keyboards, complaints, laughter, birdsong, the ringing that remains when all other sounds go silent. Teach us to discern your call amid the myriad voices competing for our attention. Teach us to trust your leading. Amen.
What’s Up with Pastor Todd 4-30-21
Last week we began exploring the second half of Weird Church: Welcome to the Twenty-First Century by Paul Nixon and Beth Ann Estock. This section describes 21 models, forms, paradigms for doing church that the authors have observed emerging in the 21st century. There are a lot of unknowns about the church of the 21st century, but one thing Nixon and Estock seem fairly certain of is that the “neighborhood, denominationally-franchised church . . . with a weak local vision and identity” is about to disappear.
As I read through the weird church paradigms, it seems to me that a number of them might be components of a new UCC in Granby: “The Simple Cell,” “The Dinner Party,” “The Soulful Community,” “The Community Enterprise,” “The Pilgrimage,” “The Innovation Lab,” “The Tabernacle,” all might manifest themselves in some way even if they don’t become the dominant or “stand alone” model. The book gives current examples of churches following these models. Which one of these example churches would you like to learn more about?
My hope is that by the end of this process we will land somewhere with some kind of emerging, distinct local identity that new people can connect with. One of the reasons the denominationally-franchised church is headed for extinction is that too often it tries to be everything to everyone and so ends up unable to connect authentically with anyone. In the Book of Revelation, Jesus says to a “lukewarm” church “I will spit you out of my mouth” (3:16). Trying not to offend anyone, the church as we have known it has feared being weird.
I’m reminded of our “What’s Your Why?” training. Simon Sinek makes the point that the successful organization connects with the people who already on some level share the organization’s values. That’s why it’s so important as we go through this process to ask “Who is God calling us to reach next?” Rev. Paul Nickerson sometimes calls this person “unchurched Harry and Mary.” All of the weird church paradigms are targeted toward a specific group of people with particular spiritual, emotional, and social needs.
Several years ago Rev. Traci Blackmon, UCC Executive Minister for Witness and Justice, preached at a meeting of the newly formed Southern New England Conference UCC. Her text was the story of the Crossing of the Jordan God’s people were nearing the end of their forty year wilderness journey. Looking across the Jordan River, they could see the Promised Land. Like God did at the Red Sea forty years earlier, God had promised to part the waters for them so that they could cross over. But the waters didn’t part until the people at the front of the procession actually stepped into the water. A way opened up where there hadn’t been one before, but only after the people were willing to step out in faith.
Time and again I’ve found that to be true. And I’m finding it to be true now. I’ve had several exciting conversations with community members who are aware of our collaboration efforts and are interested in partnering with our congregations in creating something new. Every day has the potential to give rise to a clearer vision for our new combined future as long as we are willing and brave enough to continue moving forward in faith.
What’s Up with Pastor Todd 4-16-21
Our transition coach, Claire Bamberg, recommended everyone from First Church and South Church read Weird Church: Welcome to the Twenty-First Century by Paul Nixon and Beth Ann Estock as a resource for envisioning what the new church God is birthing among us as a result of our collaboration might be. In chapter 5, Nixon and Estock write about “shame-based systematic theology” (p. 51), which has been a feature of many Christian churches for centuries. The authors propose a shift away from “shame-based theology” toward an approach to doing church based on love and letting go.
While this may sound a bit abstract mystical, it is not in the least. Some researchers argue that shame is the most powerful force in human psychological, social, and spiritual life. Shame is an emotion. Emotions are made up of thoughts, feelings, and physical sensations. Here I think it’s important to distinguish between what some researchers call “healthy shame” and “toxic” or “chronic” shame. In it’s benign or “healthy” form, shame simply lets us know when we are out of alignment socially. It might be that feeling of “dis-ease” when we enter a room of strangers or that feeling of embarrassment when we make an inappropriate comment. Internally it could arise as a sense that we are not living in alignment with our values.
Healthy shame can prevent us from doing socially harmful things. This is the kind of shame the Prophet Jeremiah writes about: “They have treated the wound of my people carelessly, saying, “Peace, peace,” when there is no peace. They acted shamefully, they committed abomination; yet they were not ashamed, they did not know how to blush” (6:14). For an in depth study see Shame: Theory, Therapy, Theology by Stephen Pattinson.
When Nixon and Estock are writing about “shame-based theology,” they are referring to “toxic” or “chronic” shame. Toxic/chronic shame is the sense that “there is something fundamentally wrong with me.” Whereas guilt is the sense that “I’ve done bad,” toxic shame is the sense that “I am bad.” Author Brene Brown talks about this as the difference between “feeling shame” and “being shamed.” Listen to her podcast “Shame and Accountability.”
When I moved from my church of origin to the “liberal” UCC I thought I was leaving shame-based theology behind. I discovered that we have our own version. Some call it “toxic wokeness” or “cancel culture.” All of it–whether it’s from the “right” or the “left,” conservative or liberal, “blue,” or “orange,” or “green” stages of spiral dynamics (to use Estock and Nixon’s terminology) arises from a deep-seated desire for purity. It’s a belief that there’s something fundamentally wrong with reality and if we could just eliminate it or “them” everything would be “good.” It’s a worry or a sense or a fear that the declaration of Genesis that “God saw all that God had made and behold it was very good,” no longer applies.
Toxic shame is a tool of oppression. In her podcast, Brene Brown quotes author and activist Audre Lorde: “You can’t dismantle the master’s house with the master’s tools.” A “weird church” won’t abandon working for justice, but it will avoid using the master’s tools to do so.
The vision of a theology oriented toward loving and letting go is grounded in a practice of radical acceptance. It looks more like a “yellow” or “turquoise” stage in spiral dynamics. Loving and letting go means letting go of our dreams of purity and meeting the world as it is. Filled with deep faith in the ongoing goodness of creation, we can meet each moment whether pleasant or unpleasant, each person whether loveable or hateful, each situation whether harmful or healing, with fierce tenderness and longsuffering patience because everything we encounter is woven into the seamless fabric of God’s boundless love.
Holy God, on this Easter morning we welcome the sunrise. We welcome the birdsong. We welcome the branches swaying above our heads. We welcome the opportunity to greet familiar faces and meet new ones. We welcome the energy and joy and promise of a new day, new beginnings, and new challenges to face. We welcome the chance to hear with new ears the old story of Jesus: how he died at the hands of violent people and was raised by the unstoppable power of your boundless love. Renew our faith in resurrection. Renew our commitment to the Jesus way. Amen.