To Grow or Not to Grow?

“... think in terms of ushering people into the presence of God. You can have the best performance in town, but if people aren’t touched by the Holy Spirit, you might just as well be a theater or coffee house.”

Greetings!

As I prepare to retire, the toughest item to find a home for is my clerical garb. Robes and stoles just aren’t used any more, though when I started in ministry 35 years ago they were standard garb for a Protestant minister. This little predicament of mine is symbolic of a larger issue that has helped turn mainline Protestantism into sideline Protestantism - mainly the drastic change in worship that has taken place over the last three or four decades. Finding a way to deal with this change will be a vital key in Pilgrim navigating the future.

The first question to ask is, “Do we want Pilgrim to continue for generations to come or are we content with allowing it to dwindle until remaining open is no longer an option?” If the answer is the latter, then no changes are necessary. Simply keep doing what you’ve been doing until you can’t do it anymore. Just when that time will come is, of course, difficult to say. It will depend on finances, age, mobility, and the availability of organists and choir directors when Perry and Shane decide to retire or move on.

If, however, the desire is to help Pilgrim continue in ministry for decades to come, then certain changes will be necessary. The only questions are “What?” and “How?” I will look at those two questions in a moment but first I want to provide some background and context so that you can have a better understanding of what is involved.

In the mid to late 1960s, a group of young people turned from drugs to Jesus and began to express their conversion in songs that used simple lyrics set to various forms of rock music. Initially it was more like stuff by the Mamas and the Papas but it didn’t take long to move into territory associated with the Rolling Stones. By the end of the decade there were a few recordings being made, though the production quality was terrible (and I’m being kind).

During the next decade, the availability of this music increased and began to proliferate on college campuses in such groups as Campus Crusade for Christ, an evangelical parachurch organization. This meant that more and more people born in the baby boom era were coming to faith and/or expressing that faith in music that was guitar based and not infrequently involved percussion as well. When, however, those students returned home, they found the churches they had grown up in still using the hymns and rituals from centuries past. This led a few of them to start loosely knit fellowships where their new music combined with informal sharing and Bible study to form the beginnings of what would become contemporary worship. I should add that a dose of Pentecostalism was pretty common in that mix.

In the 1980s, with people now in their 20s and 30s, these fellowships became churches. At the same time, the mainline churches were growing older and still using traditional hymns and worship. Eventually the generation gap began to produce more and more contemporary worship churches and fewer and fewer traditional worship churches. By the time the 1990s hit, the balance between the two hit a tipping point. Today, what were once known as the “Worship Wars” are over. The vast majority of growing, vital, and younger churches take contemporary music as a given. Traditional music, choirs, and robes and stoles are a dying breed in the world of Protestantism. Even many mainline Protestant churches have gone to offering (or trying to offer) contemporary services.

This means that any church seeking to reach a younger crowd with a traditional service is fighting an uphill battle. There are a few exceptions of course, but they are the proverbial exception that proves the rule. So what are older, traditional churches that still want to reach a younger generation (i.e., anyone who is not yet on Medicare) to do?

I think there are three basic options. One is to offer two services - one for the older folks and one for the younger. Eventually, the traditional service will die out, but until then it provides an opportunity for people who just don’t like contemporary worship to maintain their traditions, while allowing the younger portion of the congregation to grow. I have known a number of churches that followed this path. Some succeeded, some didn’t. It depends a lot on how willing the older folks are to increasingly find themselves as a minority in the church they once ran. It also depends on finding people who know how to do contemporary worship. (I can assure you that contemporary worship is much more difficult to plan and execute than traditional worship.)

Option two is to try and blend elements of both traditional and contemporary worship. I have known churches that have done very well with this, although one of the best eventually became another “contemporary worship only” congregation. It is also the least recommended approach by church growth experts. Nevertheless, Pioneer Memorial Church in Berrien Springs does very well with it. (Of course, a college campus does give you an awful lot of talent to work with that most local congregations can’t begin to match.) I would add that some contemporary churches have added some elements of traditional worship. Word of Life Church in St. Joseph, Missouri, is an excellent example.

Option three is to tweak a traditional service so as to be more appealing to a younger crowd. I know of churches that have done this successfully. Redeemer Presbyterian in NYC and LaGrave Avenue CRC in Grand Rapids are good examples. I also think options two and three might be on a continuum. The Pillar Church in Holland has worship that strikes me as being halfway between a blended service and a tweaked traditional one.

Clearly none of these options guarantees success or failure. It all depends on who’s doing it, how they’re doing it, and for whom they’re doing it. What works in one situation won’t necessarily work in another. NYC, GR, and Holland are not St. Joseph.

I think the best option for Pilgrim is to look at options two and three. I don’t see us having the resources to do option one very well and I seriously doubt there would be enough buy in from the majority of our members. With that in mind, let me make a few suggestions

First, talk with some of the younger newcomers. I’m afraid we’ve lost some contact due to the virus, but I think they will still come back once things return to some semblance of normalcy. Some of you have younger relatives that visit often enough to be familiar with Pilgrim worship. Find out what these people enjoy about our current style and what would make them feel more engaged.

Second, take some time to watch other churches that are somewhere on this spectrum. Most of the ones I’ve mentioned can be found online and two of them - The Pillar Church and LaGrave Avenue are within easy driving distance. If you visit and see something you think might work here, call the church and ask to speak with someone who works with worship. Don’t try to copy these churches; just see what you might learn from them.

Third, take an inventory of what resources you have to work with. Right now, you have a phenomenal organist and a really good choir. Without wishing to single out anybody, I’d add that there are at least a few people who play different instruments very well. Don’t overlook the fact that you are in a building with acoustics that are very favorable to most kinds of softer music. (This would include guitars, violins, cellos, flutes, electric or stand up bass, and light percussion such as a snare drum or cajon.) It seems like more could be done with the musical side of worship, though it would take some work.

Fourth, don’t ignore the power of visuals. I think the most important thing that I’ve seen in terms of worship resources during my time here is the TV. That, a computer, a good internet connection, and some people that know how to use them open up a whole world of opportunities and resources. Regardless of the various tastes among younger people, screens are second nature to all of them. For that matter, I think exploring ways to engage people via their smart phones would be a very worthwhile endeavor. Besides, as our Zoom worship has demonstrated, you can have people participating from Florida (Linda), South Carolina (Ronda), and elsewhere.

In conjunction with screens, I think our sanctuary might lend itself to the display of other visuals such as paintings, sculpture, and multi-media.

Fifth, we have some people who are good public readers. Marsan was one of the best, but there are a number of other people that I really enjoy listening to. How might this skill be incorporated into a worship service in ways other than reading a Bible passage?

Sixth, use silence creatively. Giving time for quiet reflection (often with a visual focus point) can be very powerful. Again, our sanctuary is quite conducive to reverent silence. It’s beautiful without being gaudy.

Seventh, be aware of the flow and pace of the service. Dead space between a hymn and a reading, for example, is like dead air on a radio station - you lose your audience. Make sure the various parts of the service are put together in an intentional manner and that any silence in the service is deliberate. Don’t wait 30 seconds while a reader or musician gets into place. If you want to see how transitions are used effectively, watch some TV shows, movies, or even ads, including those on the radio.

Eighth, and most importantly of all, think in terms of ushering people into the presence of God. You can have the best performance in town, but if people aren’t touched by the Holy Spirit, you might just as well be a theater or coffee house. One of the things I have done before every in-person worship since I’ve been here is to go through the sanctuary sometime during the preceding week and pray. I pray for the service in general, for the sermon, for the choir, for Perry, for communion, and for the people in every pew. I even pray that people will sense God’s presence when they walk through the sanctuary doors. (And that the emergency exit doors will never have to be used but will work properly if they are.) I believe that a good deal of our growth is a result of that prayer. What might happen if a whole group of Pilgrims took turns doing that each week?

The overall message here is that it is possible to make some meaningful changes that are acceptable to older and more traditional members while making worship more attractive to younger newcomers. It will, however, take some serious buy in and work by a significant number of Pilgrims to make it all happen. Leaving it to the new pastor and the worship committee will only decrease the effectiveness of the project and increase the frustration of those involved. That said, putting in the effort to provide a high quality, imaginative worship celebration that allows people to connect with Jesus can’t help but bring great blessing to everyone.

Blessings!

Wholeness Through Connection

“Think of a good church as a network of various relationships instead of a potpourri of programs. Fundamentally, you don’t have classes, community service projects, or even worship services. You have people who need to connect with God and other people in order to find wholeness (shalom in Hebrew). The more people become properly related to each other (zedek in Hebrew, most often translated as righteousness), the more whole they become, and the more visible Christ becomes in that church.”

Greetings!

Last month I wrote about the need to keep Jesus and his actual (as opposed to symbolic) resurrection at the center of a congregation’s life. When other things, even and especially good things, take center stage, the church ceases to be a church and becomes a cut-rate provider of things that can be gotten elsewhere. In this month’s virtual sermon for people who don’t necessarily do virtual, I want to look at the need for an intentional method of keeping people connected and involved with God, each other, and the community. This includes helping first time guests become fully involved participants in the life of the congregation.

Let’s start with those basic connections. The essence of being a Christian is to live with a healthy relationship to God and other people. As Jesus put it, we are to love God with our whole being and love our neighbors as ourselves. Christianity is thus more relational than moral or ethical. More accurately, Christianity is interested in morals and ethics to the extent that those things improve relationships. Being moral just for the sake of morality or wanting to be thought a “good” person does not cut it. What’s more, Christianity’s emphasis on grace and forgiveness does not always play well with folks who are sticklers for ethical behavior. Grace and forgiveness are, however, excellent values when it comes to relationships.

So, how do we best develop our relationships with God and other people? By making a conscious effort; by being aware of God and other people and by being aware of how we treat them. If I take others (God or people) for granted or casually, my relationships with them will always be pretty shallow. Consider the difference between a business luncheon and a dinner with a good friend. In the former, there is little interest in the other person’s background except as it relates to the business at hand. In the latter, there is a sharing of not only information, but feelings, family life, opinions and convictions, joys, challenges, heartaches, fears, and opportunities. The intent is to show and receive love, not to close a contract.

The same dynamic holds true for our relationship with God. If prayer is just a perfunctory activity or a wish list, if God is just another “business transaction” then our faith, such as it is, isn’t going to do anybody much good. If, however, we take the time to share all those things I mentioned in the previous paragraph with God, and take the time to listen to what God might want to share, then our relationship with God will deepen and shape our lives and the lives of those around us.

Of course, no relationship with other humans starts out by sharing the depths of our heart. It takes time to build the kind of trust necessary for such levels of intimacy. Not only is it not safe to share everything with someone you just met, but it’s also extremely uncomfortable for the other individual. Relationships are a process. They start on the surface and gradually build. It’s also the case that you can’t have really deep relationships with a whole bunch of people. Our social networks might be quite broad, but the number of in-depth relationships we will have is of necessity going to be much smaller. There simply isn’t the time to get to really know a lot of people really well.

So how does all of this relate to church? Glad you asked.

Think of a good church as a network of various relationships instead of a potpourri of programs. Fundamentally, you don’t have classes, community service projects, or even worship services. You have people who need to connect with God and other people in order to find wholeness (shalom in Hebrew). The more people become properly related to each other (zedek in Hebrew, most often translated as righteousness), the more whole they become, and the more visible Christ becomes in that church.

Now think of that relational network as comprising a variety of kinds and depths of relationships. Some will be on little more than a “Hi, how’re you doing?” level while others will involve a powerful sense of kinship, the kind of bonds that will support you through thick and thin. Even those relationships, however, started with a “Hi, how’re you doing?” or even a more basic, “ Hi! I’m Dave. What’s your name?” In other words, there will be all sorts of relationships developing in a healthy congregation, but everyone will have the opportunity and be encouraged to find at least one or two of those powerful connections.

To achieve this goal requires intentionality. Just inviting people for coffee after church is a place to start but unless that invitation is part of a larger and intentional plan, it will never develop the kind of relational network that the body of Christ is supposed to be. So what does such a network look like and how is it developed? While each congregation is different, there are some common principles.

First, the different needs and interests of people have to be taken into account. Some people like to discuss ideas, some enjoy the opportunity to share what’s going on in their lives (at various levels), and others are all about joining in some sort of activity. A researcher at the U of M found that guys (of all ages) tend to develop relationships in the context of activity far more than girls and women, who seem to be quite comfortable just sitting down and chatting. The more and varied opportunities for interaction a congregation can provide, the better.

Life situations also matter. A single 25-year-old mom is going to be looking for different connections than a retired couple with several grandchildren. Do not, however, think that these individuals are automatically disqualified from connecting with each other. It might well be the case that all of them have much to give and gain from getting to know each other. Still, being aware of where people are in their respective journeys is a very good thing.

Second, keep in mind the different level of connections people are looking for and need. There have to be entry level opportunities where people can meet others for the first time, have some fun, share a story or two, and just get to know each other. These groups can be quite large, though breaking up into groups of three or four for a while is a smart thing to do. There also have to be a few groups where people can share some of the things that are on their hearts and feel safe and comfortable doing so. Support groups are a common example, but they are not the only ones. I know of many churches who offer discipleship groups that feature some remarkable levels of sharing and commitment to each other. A key characteristic of such groups is that they are not very large and maintain high levels of trust and confidentiality.

Third, keep in mind the absolute necessity of keeping Christ at the center of all these groups. Our relationships with other people need to be in the context of our relationship with Jesus. We aren’t just being nice to people, we are helping them experience the love of God which is the deepest need of every person. This, in turn, leads to principle four.

Any group should have three components which will vary in terms of time and centrality from group to group. The components are prayer, sharing, and activity. A prayer group will obviously center on prayer, but it should also have time for some sharing and some sort of activity as well (sending cards to people you prayed for, for example). A men’s cookout or a book discussion will be activity centered, but again some time for sharing and a brief prayer time are essential to maintain balance. The idea here is that people are given a chance to intentionally integrate the different dimensions of a healthy spirituality in the context of their everyday lives.

A special word needs to be said about community and service. Jesus never limits the “others” in our lives to our congregation or even circle of friends. Anybody in need constitutes a neighbor to Jesus. This is why any healthy congregation is not only developing internal relationships, it’s fostering external ones as well. Note too that serving others in the community is a great way to develop both internal and external relationships. The folks who have been serving food this past year have gotten to know each other a little better as well as meeting new people.

I might add that many people are attracted to a church that has a healthy ministry to the surrounding community and world. One of the more effective methods of evangelism employed by Anita’s church is asking some of their neighbors and friends to join in one of the church’s plethora of service projects. Even if they don’t join, they come away with a very positive view of the church, which is not a bad thing. As a matter of fact, church members are told not to try and pressure anyone into joining, yet, interestingly enough, the simple combination of relationship and service leads a lot of people start asking questions and eventually being baptized.

The last key that binds all the others together is intentionality. These things don’t just happen. A church has to sit down, evaluate its particular setting, and then plan and implement a way to provide and encourage the development of these various relationships. This will always be a trial and error process, but if it isn’t tried, the network of relationships isn’t going to happen.

I will close by drawing your attention to some of Pilgrim’s dynamics that will perhaps underscore what I’ve written and provide a starting point for further development.

Relationships are already a big part of Pilgrim. It is the level of friendship and support that many people have found that has drawn long time members and newcomers alike into the life of the church. In other words, there is no need to convince people of the importance of relationships. We also have a very good Membership Team so there is already some intentional activity in terms of improving our relationships.

The basic direction that needs to be taken (from my perspective) is one of developing a comprehensive relational ministry that helps everyone who joins us for worship (or other activities) make some immediate initial relationships to the degree that they are comfortable. We want to welcome people, not smother them. (And let me once again emphasize the importance of getting their contact information if they are willing to give it.)

We have attracted quite a number of new people in the last five years. We have a friendly group of people and a good worship service which have gotten us a good number of return visits. Where things have become a mixed bag is in terms of incorporation into the life of Pilgrim. I would point out that the ones who are now members (in the 2021 sense of the term), that is, those who are participating regularly, are the people who were able to connect with the more established members of the church. I would also point out that the choir (a small group that combines the activity of singing with prayer and sharing) is probably the most effective gateway into those connections.

But there are also a good number of people who have not been incorporated into Pilgrim. They come occasionally but they have few connections beyond a “Hi. How’re you doing?” A good number of them are on the younger side which means they are vital for Pilgrim continuing on for another generation, if that is what Pilgrim wants to do. To connect them will require some intentional effort. They don’t need a friendly church to do this. They need friends—people who will invite them to dinner, check in on them, etc. While I have tried to do some of this, it really needs to come from the congregation, not the pastor.

These are also the people who would probably be most interested in invitations to service projects. If you’re looking for a prototype here, consider Ronda Collier. Her interest in social justice and service in the context of Christian faith is a major reason for her now being a major part of Pilgrim’s current outreach efforts. The more Pilgrim can offer genuine Christian spirituality combined with service and justice activities, the more people like Ronda will be attracted to this congregation.

If you have any thoughts about any of this, please give me a call. Better yet, start thinking and talking with each other as to how to best take something you’re already good at (loving God and people) and expanding that to reach and enfold more newcomers and part-time attenders. Just think what a growing and vital congregation Pilgrim could be if 80% of first-time attenders became active members. It can happen, but it will take faith and intentional effort. By God’s grace, you can do this.

Blessings!

Dave

Finding Jesus in Church

“... if people can actually encounter and experience the Holy Spirit in and through that congregation, then not only will people’s thinking be changed but so will their lives. ”

Greetings!

I would like to use this year’s Dave Raves to talk about some important matters that I think Pilgrim needs to give some thought to, especially when things return to some semblance of normalcy. To be clear, they’re not really articles, they’re sermon manuscripts. In other words, they’re going to take a little time and thought to digest. Think of them as virtual sermons for people who aren’t on Zoom or YouTube. This month’s message is entitled, Coffee I Can Get at Starbuck’s.

If you go into a car dealership, there’s a good chance that you’ll be offered a cup of coffee. It might even be a very good cup of coffee and come with a cookie. I’ve known dealerships that will offer a variety of other things - a barbecue sandwich complete with chips and a drink or tickets to some recreational event. As nice as all these things are, however, car dealerships are in business to sell cars. That’s the main reason I or anyone else goes into a dealership. Coffee I can get at Starbuck’s. Any dealership that somehow forgets this fact isn’t going to sell many cars and probably isn’t going to make much money on coffee either.

With this four wheeled intro in mind, let me now turn to the subject of churches. They, like car dealerships, need to be clear about who they are and what they offer. I could say the same about other non-profit and service organizations. If I make a donation to the American Heart Association, I don’t want to find out that the money was used to feed the hungry. It’s not that I object to feeding the hungry; it’s just that I expect the American Heart Association to fight (Wait for it.) heart disease. There are other organizations out there to help provide food

Unfortunately, many mainline churches are not at all clear as to what they are about. Some think they’re main job is to provide meaningful relationships between and among its members, not infrequently beginning with a coffee hour before or after worship. Others feel it’s their calling to address various social ills. (For our purposes, the precise issues and stances are irrelevant.) Still others see it as their mission in life to provide a variety of cultural offerings such as music, art, lecture series, etc. A final option is to provide a variety of community activities, or as is often the case, provide space for said activities. Examples would include twelve step groups, daycare, tutoring, and financial planning.

If you’re asking, “What’s wrong with these things?” the answer is, in one sense, “Nothing.” These are all obviously perfectly decent and beneficial things to do, just as there’s nothing wrong with a car dealer providing coffee, cookies, or concert tickets. In another sense, however, the answer is, “A lot.” You see none of these things is the central purpose of a church. It’s like a Chevy dealer that somehow doesn’t sell Chevrolets. And just as I can get coffee at Starbuck’s (and probably a much better cup at that) so I can get all of these other things in other places (and probably with considerably better quality).

Friendships can be found in any number of activities, places, and organizations (for some, even at Starbuck’s). Specific social and political issues have any number of well defined, organized, and funded organizations that would love my support. If I’m more of a generalist, there are the Democrats and Republicans. Cultural activities are easy to come by, either by attending a concert, museum, theater, or lecture hall or by tuning in on my TV or assorted electronic devices. The one exception might be organ concerts which are for the most part still found in churches alone. Even there, however, it’s usually only the larger churches that have the talent and organ to really provide topnotch quality. (Pilgrim, thanks to Perry, is one of the rare exceptions.) As to community activities, again not hard to find elsewhere, and if it’s just a matter of renting space, can a church really claim to be the one offering that program? To complete this circle, I would point out that most people develop their friendships through their activities. If you like gardening and are looking for friends, a garden club of some sort would be an excellent place to look.

So what is the central purpose of a church, the ecclesiastical equivalent of a dealer selling cars? What can churches offer that other organizations and activities can’t? I would like to suggest that the answer to that question is Jesus. I know this should be obvious, but 35+ years of ministry tells me it’s not. This is especially, though hardly exclusively, true in churches that are heirs to the “liberal” side of the theological split that hit the US in the early part of the 20th century (albeit with beginnings as early as the 1700s). Here’s how this worked and works.

Due, ironically, to an overblown emphasis on God’s greatness on the part of Protestants like John Calvin way back in the 1500s, God was slowly pushed further and further from the day-to-day life of western Europeans and their descendants. Eventually, this led to a an increasingly secularized view of reality. Two lines of response to this secularism emerged. One essentially doubled down on Christianity’s traditional claims, including a number of claims that were pretty easily disproved by the rising disciplines of modern science and history.

The other tried to work out a compromise with the modern world, which on the surface makes pretty good sense. Unfortunately, there came a point where so much ground was ceded to secularism that it became very difficult to say that what was left was anything other that secularism with a religious vocabulary or veneer. “God” became just another word for the universe, or for various philosophical concepts that were actually even more fetched than anything traditional Christianity ever taught. In other cases “God” became the equivalent of Eastern concepts such as “Brahman” or “Emptiness” or “Oneness” which all make perfect sense in Hinduism or Buddhism but are the very antithesis of what Jews, Christians, Muslims, and even classical Pagans understand by “God.”

Jesus became just another great religious figure or a great political and social teacher whose death was yet another illustration of what happens when the powers that be are threatened. His resurrection was then reinterpreted as an expression of the human capacity to hope against hope or the belief that life will continue for the living, even in the face of great loss. Alternatively, it’s a metaphor for the cycle of death and rebirth we see in nature. One generation dies off but another arises. Christ’s resurrection was no longer an event in which Jesus actually rose from the dead; it was just a symbol. Think of the way Santa Claus is frequently explained. No, he’s not real, but he’s a good symbol of kindness to children and the importance of giving. Rather obviously, it’s possible to have those benefits without Santa. In like manner, it’s possible to have hope and believe in the next generation without Jesus’ resurrection.

The end result of this shift was and is a form of Protestant liberalism that is more about philosophy, history, psychology, and sociology than anything recognizable as Christian Theology. This has been a slow process that has slowly filtered from seminaries into the pulpits and often the pews of mainline churches.

Perhaps you will think this odd, but I really have few difficulties with people who do not believe in God as traditionally understood in the west or who do not believe that Jesus rose from the dead. What I have a problem with is those who hold such beliefs (or lack thereof) and continue to call themselves Christian. In practical terms, I like the Unitarian Universalists. They make it very clear up front that while their roots are in Christianity, they themselves are not Christian. They are like a car dealer who decided to give up selling cars and opened a coffee shop instead. When I go into his store, he sells me a cup of coffee. He doesn’t try and convince me that a caramel latte is really a Chevy Camaro (even if the price is in the same range).

Now here’s why all this is important. Beliefs have consequences and certain ideas necessitate certain conclusions. If I believe in a personal God (i.e., a being with the capacity to think, feel, decide, and act) then I can also speak of such things as freedom, agency, and love in meaningful ways. If I decide no such being exists, then I must also accept the fact that everything I think, do, or say, is determined by the way the neurons in my brain fire (or don’t fire) in response to whatever sense data is transmitted by my five senses.

Further, if I deny the reality of Jesus’ resurrection (or more generally, the concept of some sort of conscious life beyond the grave), then I am forced to admit that ultimately all human accomplishments will one day be forgotten and that the notion that anyone’s life “mattered” is simply another temporary arrangement of neurons. A dead grandfather is ultimately no different than a dead woodchuck. You might not think so right now but come dinner time you won’t be thinking of either one. After a few generations, neither will anyone else, ever

These concepts are of course very bleak. I have listened to and read many people who have therefore tried to get around them while still holding to the non-existence of God and the non-reality of resurrection. None has been at all successful and the standard response is simply a version of, “Well, that’s not true,” albeit without a single shred of rational argument to support it.

There are exceptions who are willing to accept the necessary consequences of atheism. The philosopher Friedrich Nietzsche is the best known. My favorite is a guy named Michael Shermer who was the editor of Skeptic Magazine. He admits that free will is just an illusion, but then also admits that he can’t live his life like that. Without some notion of choice, our world falls apart. For example, how can you try someone for any crime or appeal to justice when no one is free to choose other than what they have done? Shermer recognizes his hypocrisy but sees no way to live without it.

These are some of the key philosophical and logical issues involved. Now here is where they fit into the daily life of a church. Most obviously, when I or any other cleric (the proper singular of clergy) conduct a funeral, am I just saying some nice words about someone who is no more than a memory (or body, or ashes) or am I setting forth a genuine, substantial hope that we will one day be reunited with the departed loved one? Is this a final goodbye or is it a long farewell?

Second, what is the nature of our relationships now? Are we just another social species with an elaborate pack or herd mentality or are we beings capable of significant interaction and affection? Put another way, is love more than an abundance of Oxytocin? What is really happening during coffee hour—spiritual connection or just chemistry?

Third, in what are our ethics, morals, and values rooted? Are these just ephemeral concepts that change from culture to culture and time to time depending on the setting and circumstances or are they standards rooted in an eternal, personal being? Are there consequences to our choices that cannot be avoided through various forms of power and manipulation or does might make right? Is there any real reason why we should be socially involved other than it seems like a good thing to do? To use my favorite illustration, what would you say to an ancient Spartan warrior who sees your compassion for the downtrodden as nothing more than cowardly weakness? While you’re working on your answer, keep two things in mind. One, the guy probably has a sword and knows how to use it. Two, without his “barbarism” you don’t have any of your freedoms or your high-minded ideals. They died with the Persian invasion of Greece.

Fourth, is the dexterity in a guitarist’s or painter’s hand just a result of some prehistoric ancestor’s ability to more effectively crack open a nut or grab a stick with which to discourage a predator or is it an expression of an infinite Creator? Is your appreciation of a sunset just a vestige of some predecessor’s need to see patterns and colors in order to tell a tiger from a patch of tall grass or is it a reflection of a loving God’s appreciation of beauty?

Fifth, is meaning something more than a concept? Do our lives actually matter in a universe that is spatially infinite and over 13 billion years old or are we just infinitesimal, inconsequential specks? What does it mean to be human--nothing or everything?

If you want to be someone who actually does think, these are the questions that authentic Christian Faith poses and insists that you take the time to answer. They are questions that underlie everything you think, say, and do. They involve everything from the joy you feel when you see a newborn baby to the aching emptiness of losing a loved one. Perhaps it is because I have seen my share of both that I take my faith quite seriously and tend to think that it would behoove others to do likewise.

This is also why I think that the fundamental purpose of any church that calls itself Christian needs to be making Jesus, and the Christian Faith that arises from him, the central feature of its ministry. Belief in the basics of Christian Faith (a personal God, the actual resurrection of Jesus, the ongoing presence of the Holy Spirit, and a life lived in accordance with those realities) provides an intellectually consistent basis for also affirming the eternal worth and significance of human life, relationships, morals, and accomplishments. It gives a grounded hope in times of loss and defeat and says that how we treat others and the world around us is not a matter of time and culture but of divine decree.

It also challenges some of the assumptions and prejudices of secularism, reminding all of us that scientists and historians and other highly educated folks also have their blind spots and can be just as irrationally stubborn as any religious fundamentalist. The lengths to which some will go to discount what are, to any fair-minded observer, clear demonstrations of the divine does not reflect well on claims to objectivity. If Americans were more willing to seriously listen to people in the two thirds world instead of taking a paternalistic, condescending attitude towards them, they might learn a few things. Calling for justice for an African while at the same time discounting her claims to divine healing as being “primitive” even though there are plenty of witnesses to that healing is not nearly as enlightened as we’d like to think.

Let me now try to bring all of this home. In our day there is no need for a church if all it’s about are activities that can be found elsewhere. The days of the church as a community hub are over. If, however, a church has thought through the implications of faith in Jesus, it can offer a solid rationale for all human activity that cannot be found in social clubs, political parties, entertainment, or even various charity works, but which endows all of these things with great and eternal significance. If a church can go beyond the level of thought and theology to an active relationship with God in Christ, if people can actually encounter and experience the Holy Spirit in and through that congregation, then not only will people’s thinking be changed but so will their lives.

And a changed life, filled with hope and the Presence of a loving God, is something you cannot get at Starbuck’s.

Blessings!

Joy to the World!

“By putting Jesus first, we get a clear picture of who we were created to be and what we were created to do. ”

Greetings! If ever the difference between Deck the Halls and Joy to the World needed to be illustrated, this year would do it. The pandemic and other upheavals of 2020 have ensured that there will be considerably less “fa la la la la ing” this year than in years past. And yet, because Christmas is still the celebration of the Savior’s birth, there is still plenty of joy to be had. Indeed, it is precisely because of Jesus that we can face the past, present, and future with genuine hope - a hope born of faith in the love of God which became incarnate on that holy night. A former running back for the Chicago Bears (I think it was Walter Payton but it might have been Gale Sayers) used to say that JOY was an acrostic for Jesus, Others, and You. When we put our priorities in that order we experience a joy that is far deeper than any circumstantially based happiness. We find a sense of well-being that holds up in even the strongest storm. I think he was right. By putting Jesus first, we get a clear picture of who we were created to be and what we were created to do. We find the grace and power of his Spirit to help us reach those ends. We find comfort, compassion, and healing from the One who truly understands us and we begin to see things in a very different light - the Light of Christ. We then turn, in obedience to Christ’s command, to help meet the needs of others. In so doing we find that our own burdens are lightened as our minds are taken off of our own struggles. It is remarkably difficult to help someone else and worry about yourself at the same time. Note, however, that while we put our own concerns last on this list, we do not ignore them. We do not seek asceticism, self-abnegation, or to be absorbed by some universal oneness or nothingness. The Christian Faith insists on the importance and permanence of individuals. You and I will always be distinct entities. Our oneness is that of relationship, not identity. (We will never actually become our parents, as much as it sometimes might seem so at times.) This means that we do bring our needs, desires, hopes and dreams to God and we make the effort to take care of ourselves. Taking time for oneself, resting, and pursuing our particular interests are good things. Taking on the weight of the world is not. The way to joy is not through ignoring our own lives; it’s through putting them in their proper place and perspective. Pilgrim has gone through much this year. We will take a shot at decking our building with a few tokens of the season but there is still going to be some inevitable melancholy, if not outright sadness. Nevertheless, because of the One whose birth we celebrate, we can face our losses with a solid, reasonable hope. We can look at the many ways we have been there for our community and each other. We can know that we come from, live in, and go to the love of God. We can have joy. Blessings!

The Dave Rave - November 2020

“It is my hope and prayer for all of us that thanksgiving will reign in all of our hearts and reign in all the fears, uncertainties, animosities, and disappointments that these troubling times might bring. May our faith be greater than our fears, and our love greater than our politics. Happy Thanksgiving!”

Greetings!

This month begins with a major election and ends with the Thanksgiving Day weekend. It's an odd juxtaposition. On the one hand, you have a particularly contentious event; on the other hand, a day of gratitude and festivity. On top of that, you have the ongoing pandemic which feeds the contention and promises to put a damper on a good deal of the festivities as well. Then there is the possibility that the election results could be contested in court, dragging out the contention for who knows how long. Toss in some inevitable expressions of being a sore loser and you have a recipe for chaos and ill will that is as nasty as the recipe for your grandmother's pumpkin pie is tasty.

My concern here is that Thanksgiving might get drowned out in the process. It is therefore against this gloomy backdrop that I read

St. Paul's words in I Thessalonians 5.18, "In everything give thanks; for this is God's will for you in Christ Jesus." Note that he doesn't say, "For everything," but rather. "In everything." Contention, ill will, animosity, disease, isolation, economic hardship, and death are not things for which any sane person is grateful. They are all various expressions of forces that are most definitely not God's will for us or any of his or her children. Yet it is God's will that we not lose our sense of gratitude for our many blessings, even when remaining thankful is difficult. Why does God ask this of us?

I think the reason lies in the fact that gratitude is a powerful "vaccine" and antidote for despair and hatred. When we remain grateful, we remain hopeful. We remember that God is, and has always been, with us. God's plan is to prosper us. Jeremiah 29.11 says, "For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope." This gives us the confidence that things will eventually turn out all right. God has not forgotten us. God is not withholding blessings. Even though the nations rage and chaos seems to be the norm, "The Lord of hosts is with us, the God of Jacob is our refuge" (Psalm 46.7). We claim and experience these promises when we gratefully focus on God's goodness and compassion toward us.

Gratitude is also an expression of love and love has a way of driving fear and hatred away. While Thanksgiving dinners can turn ugly when the conversation turns to politics, the act of giving thanks to God can never yield anything but a tender, forgiving, and compassionate heart. When we focus on our blessings, we become mindful of God's mercy and grace. I like the way someone defined the difference between mercy and grace. Mercy, according to this way of looking at it, is when you don't get what you do deserve and grace is when you do get what you don't deserve.

The simple fact of the matter is that God continues to love us even when we are unloveable. As St. Paul put it, "But God demonstrates his own love toward us, in that while we were still sinners, Christ died for us" (Romans 5.8). Jesus, executed by political and religious establishments gone horribly and lethally wrong, still showed love and forgiveness to his enemies. If we take the time to realize that one of God's greatest blessings to us is forgiving, redeeming love, that should create a profound sense of gratitude in us. It should also remind us that we are just as capable of churlishness, bias, stupidity, and hatred as anybody else. In other words, God's mercy and grace given to us in Christ should lead us to a sense of humility and gratitude that express themselves in love and forgiveness to others, even those with whom we profoundly disagree.

It is my hope and prayer for all of us that thanksgiving will reign in all of our hearts and reign in all the fears, uncertainties, animosities, and disappointments that these troubling times might bring. May our faith be greater than our fears, and our love greater than our politics. Happy Thanksgiving!

Blessings!

Dave

The Dave Rave - October 2020

“We implore you on Christ’s behalf: Be reconciled to God. ”

Greetings!

The month of October is often associated with scary things like ghosts, goblins, and other things pertaining to Halloween. This year features something far more terrifying, mainly, the final month of a particularly nasty federal election. The thing that I find frightening about it is that it is an expression of a growing split in our society that does not bode well for our nation. As Lincoln, quoting Jesus, famously said, “A house divided against itself, cannot stand.”

The gospel, however, is about reconciliation. St. Paul even described our ministry this way in II Corinthians 5.16-20.

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God was making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.

You will notice that Christ’s ministry is described as a ministry of reconciliation and that that ministry has been given to us. You will also notice that seeing things from Christ’s perspective, as opposed to the natural, worldly perspective, is the prerequisite of this ministry. As long as we insist on seeing others as unthinking, misguided dolts at best, and as an enemy to be crushed at worst, we will be part of the problem and abject failures in carrying out Christ’s ministry.

One of the very practical implications of Paul’s instruction has a direct bearing on Pilgrim. When I came here five years ago I was under the impression that this might be the most liberal Christian (UUs do not identify as Christian) church in town. As I have come to know the congregation, however, I have discovered that it is actually one of a sadly dying breed—a church where people from a variety of points on the political spectrum somehow manage to worship and serve together and support each other. In other words, there is evidence here that the ministry of reconciliation is actually taking place.

I want to highlight something about my discovery and that is the fact that our congregation as a whole is not as liberal as its reputation. This raises the question of how it got that reputation. I think there are two non-mutually exclusive possibilities. One is that we are an open and affirming congregation. From there, people make the assumption that if a church accepts and affirms gays and lesbians, it must be liberal on everything else. This is a false assumption. One can easily affirm the LGBT community and still be very conservative on any number of issues. It’s perhaps worth remembering that the CEO of the most successful expression of capitalism in the history of the world, Apple Corporation, is a gay man, Tim Cook. This also means that Apple’s socially aware policies are driven and financed by capitalism on steroids.

The other reason concerns me a bit more. I get the impression that some of our more conservative members are a little hesitant to express their views for fear that they will just be starting an argument and/or be seen as somehow “less than”. I’m not sure whether or not such would be the case, but it’s something to consider.

Keep in mind that this reason isn’t about a false and easily disproved assumption; it’s about the way we make our brothers and sisters feel. I see nothing wrong with our more liberal members expressing their views and seeking to act upon them. In many cases I myself agree with those views. If and when those expressions are said with the expectancy that they are somehow self-evident and that any sane, decent person will agree with them, then there is a problem. We need to be careful that we express our own views in a way that allows and invites others to do the same. There are at least two good reasons for doing so.

In the first place, few political stances are nearly as self-evident as their holders like to think. The fact that a nation of 300 million people is sharply and pretty evenly divided on many issues should be an indication that there might be another, perfectly legitimate side to a story, not an indication that 150 million Americans are evil morons. We need to temper our convictions with a little humility. Snoopy (of Peanuts fame) once wrote a book on politics with a most instructive title, You Might Be Wrong. Smart little dog, that cartoon beagle.

Second, and more importantly, the people we share a pew with are our brothers and sisters, our friends. We claim to be followers of the same Jesus Christ who had a Roman flunky (Matthew) and an independence oriented radical (Simon Zealot) as part of his band of disciples. If those two could somehow find reconciliation, then surely we should all be able to express our views in a respectful and mutually edifying way. In most cases, it isn’t until we truly understand both sides of an issue that we can really be said to hold a genuine view on it. Until then, we are simply spouting our own or, worse, somebody else’s biases.

It is my hope and prayer that we will be able to get through this election cycle and its consequences in a manner that demonstrates our capacity to see each other, not primarily as Democrats or Republicans, but as beloved children of God. In so doing we will be helping to fulfill Jesus’ ministry of reconciliation. As Phil Strout, the current President of the Vineyard Churches, put it, “Never let your cause become greater than your love.” I might add, “Never confuse your political affiliation with the Kingdom of God.”

May God guide us and help us to deepen our love for each other by deepening our understanding and acceptance of each other. Blessings! Dave

The Dave Rave - August, 2020

“It’s good to be pastor”

Last week a representative of the Southwest Michigan Clergy Association called to see how I was doing and how our congregation was handling the unusual set of circumstances we’re in. That gave me the delightful opportunity to “brag on y’all.” I proceeded to tell the representative that we were involved with helping the community, checking in with each other, providing dinners for people, holding our business meetings, and maintaining regular worship. In addition to all that, we were getting a few non-Pilgrims checking out our videos (one even sent us $400) and were solidly in the black financially. And you, by God’s grace, did all that and still rose to the occasion when three of our beloved Pilgrims passed away, showing compassion and expressing your grief and sympathy to the families involved. I kind of gathered our congregation was the exception, but I already knew that. As I have said before, “Pilgrim rocks!” As we try to make a cautious return to in person worship soon, I pray you will continue to be and do all the wonderful things that make Pilgrim an exceptional congregation. Keep serving, keep connecting, keep worshiping, keep giving, keep watching, and above all, keep on loving. It’s good to be the pastor. Blessings! Dave