Category: Youth Ministry
Sightings
What is the first thing or second thing that mainline congregations cease to fund when the revenue streams become trickles or dry creek beds? Ministry with children and youth follow a close second to outreach or mission giving. These areas of ministry are investments for the present and the future and in the name of teaching children and youth “responsibility” we create many fundraising activities so they can learn a lesson and carry their own weight. But, as Marty mentions below might we consider using the language of community rather than “pay as you go” spirituality or prosperity gospel during our stewardship campaigns. Some are or have been thinking of building the church budget in this way and asking members for commitments based on community stewardship. It is odd that in a “kid-centric” culture, it is mainline congregational life where “there is no free lunch” lessons are so overt.
If you are setting budgets or raising money for the youth or children’s program I encourage you to do so thinking of these investment ministries as mission fields of your community. Does that mean flat screen TV’s or iPads for every child in worship? No. But it does mean not holding a bake sale or car wash every couple months to fund the program. If you must raise money, pick on project that appeals to the entire congregation, include youth and parents in the leadership and work, and put program dollars in your budget to fund camp experiences, retreats, and opportunities to serve. Young people sense the implicit lessons of community. What lesson does your congregation’s community teach about making money and giving money?
Money Making and Money Giving
– Martin E. Marty | October 11, 2010Ungodly and godly money making and money giving are key topics while many Christian churches gear up for November as “stewardship month.” As they and others face “budget-setting time,” multiple items netted from the public press and the internet beckon for attention. Several focus on the more gross stories from some black church orbits. Even in the UK they drew notice, for example in a Financial Times story “Churches: Riches in This Life, Salvation in the Next,” on “the huge success of Pentecostalism.”
Shyamantha Asokan, a Financial Times reporter, turned to Nigeria for stories as she visited Lagos’s The Living Faith Church, “The Winners’ Chapel,” which seats 50,000 people in front of a wealth-flaunting pastor whose operation reaches 400 satellite churches. A Methodist teacher-trainer in Lagos speaks not out of envy but with realistic appraisal, “The economic life of the pastor is booming, while the economic life of the country is grinding to a halt.” The members of such churches are “like fickle customers,” says Asokan, always shopping for a church whose “Prosperity Gospel” may yield them a pastor-size fortune.
Meanwhile in the Wall Street Journal DeForest B. Soaries, Jr., a New Jersey Baptist pastor takes on the American expressions of the “Prosperity Gospel.” Not despising the good counsel, indeed, praising that which Non-Prosperity-Gospel black churches offer, he sees the Prosperity version to be a perversion of the Gospel.
One could adduce comparable examples of grossness in practice met by criticism from prophetic pulpits also in non-black churches, but I turn next to a headline in the New York Times, “Onward Christian Moguls.” There Maureen Dowd visits the semi-secular, semi-religious “Get Motivated!” seminar in Washington. It’s being staged in several cities, super-advertised—how can one evade the full-page ads?—wherein titans who need no money are out to make money off people who pay well to learn nothing new. Mike Ditka, Steve Forbes, Rudy Giuliani, Terry Bradshaw, Dan Rather, and, alas! Colin Powell, offer bromides and bumper-sticker slogans, often with religious motifs to back them, or front for them. The story is written with irony and tinged in pathos.
Meanwhile, and you are allowed to cheer up, Forward is running an intelligent, fair, and revealing multiple-part story, in one case contrasting Jewish and Christian money-raising approaches. In the October 1 issue Josh Nathan-Kazis headlines “Synagogues Rarely Mention God in Appeals, Unlike Churches.” Synagogues, he writes, tend to rely on assessments and paying of annual dues, supplemented by appeals less to God and more to the responsibility of being in community. He contrasts this, while not judging either approach, with characteristic Christian appeals of the non-Prosperity Gospel style. This is the “stewardship” approach in mainstream and evangelical Protestantism. Nathan-Kazis quotes Lutheran Pastor Megan Torgerson: “Everything you have is God’s to begin with.” Believers are not to think of money as “mine, mine, mine,” but to “celebrate that this is a gift from God already” and ask “What can I do with it?”
Lisa Miller in Newsweek lauds “Bread for the World,” a largely church-based effort to feed the world, something this prosperous nation does not do well. The numbers of the poor and hungry also grow here. Pastor David Beckman, who heads BFTW, promotes stewardship, but does not shy away from connecting the cause with politics and cooperation with government. Get generous, he is saying, and get real.
References
Shyamantha Asokan, “Churches: Riches in This Life, Salvation in the Next,” Financial Times, September 30, 2010.
Mawreen Dowd, “Onward Christian Moguls,” New York Times, October 6, 2010.
Lisa Miller, “Bread for the World,” Newsweek, October 11, 2010.
Josh Nathan-Kaxis, “Synagogues Rarely Mention God in Appeals, Unlike Churches,” Forward, September 22, 2010.
DeForest B. Soaries, Jr., “Black Churches and the Prosperity Gospel,” Wall Street Journal, October 1, 2010.
Connecting Another Generation
My brand of Christian witness, the Christian Church (Disciples of Christ) is living through an identity crisis that I call our third reformation. This struggle to find an identity has permeated every manifestation of our denomination: local, regional, and general. This reformation time is sapping our ability to collaborate, to learn from our history, to rekindle the spirit of our founders, and fund connections. As budgets have dwindled we have ceased to invest in children and youth and as such are handing GenX and Millennials congregational life and an institution void of a spirit of stewardship and collaboration. Our powerless hierarchy is doing its best to survive and offer a word of hope, but similar to congregations it is doing its best to transform rather than reform. The Christian Church (Disciples of Christ) are stronger and a relevant voice of gospel when we work together in programmatic mission and education. When we understand evangelism through the lens of education and mission then our denomination creates educated, grounded leaders for our society as well as our congregations. I advocate for children, youth, and the adults that work and serve this constituency.
I saw this essay, “Gen X, Gadgets, and God”, on Religion Dispatches. It provides a way of thinking about how we are being Church and how we might connect to the next generations. It has lessons for every manifestation of our denomination and all of Christendom. Here is the last paragraph of the essay. Click the title to read more.
Gen X, Gadgets, and God
by Elizabeth Drescher | October 8, 2010Here we return to Schwadel’s research on the durability of religious affiliation among Gen-Xers and the Pew findings on the religious interests of Millennials. Americans, it seems, are not losing religion, but rebuilding it. For those who still anchor the meeting of their spiritual needs to clergy, this perhaps results in a frustrating demand for “concierge ministers,” as G. Jeffrey MacDonald recently complained in an op-ed on clergy burnout. But I suspect that at least some clergy burnout today stems from efforts to retain a kind of spiritual authority in the daily lives of believers that many believers have themselves claimed through spiritual entrepreneurialism in collaboration with others across globally distributed communities of affiliation. Given this, the quest for institutional religious relevance seems to lie in developing ways—technologically-based and otherwise—of participating with believers and seekers in the redistribution of spiritual authority and associated reinstitutionalizing of religious practice rather than in integrating digital gimmicks into lingering religious structures. In the end, it may be that the only way to save the religious traditions many people still hold dear is to actively participate in giving them away.