By most measures, it was a typical Wednesday morning commute. Coffee in the cupholder, slow traffic, radio tuned to NPR, brain wandering and wondering if it is ready for the day. But this day was not a normal day. Local government officials were beginning to encourage us to practice social distancing, diligent hand-washing, and no face-touching. It was the third Wednesday of Lent and I was rehearsing my sermon for that evening in my head. My colleague and I had been invited to preach a 5-week Lenten sermon series on the Public Church at a local church. I was in the middle of a thought – reminding myself NOT to crack any inappropriate jokes about the pandemic during the sermon – when I noticed a crowd gathered on the overpass. The Saint Paul Federation of Educators (St. Paul Public School’s teachers’ union) had just begun their strike and they were demonstrating on every overpass that crossed Interstate 35E and Interstate 94 in Saint Paul. I honked to show my support as I drove under the bridge. Then it hit me. These teachers are beginning their necessary strike which will require public demonstrations. How will they do this while honoring the call to social distancing? We will be preaching tonight, encouraging a congregation to move into their neighborhood as a public church. How will they do this while honoring the call to social distancing? It has been two months since that not-at-all-normal morning commute, and I think I have some things to say about how we live as a Public Church in a pandemic.
The following story is written by Lindsay Boehmer, one of our Innovation Coaches. She shares about her experiences with her congregational teams as they did the messy, surprising and creative work of interpretation—working to weave together their neighbor’s story, God’s story and their own story.
I love sticky notes! The first day I met the RIH staff, I was forced to reveal this bit of information about myself through a get-to-know-you question. Just the other day, I earned a new title from Isra—a middle schooler who attends Trinity Lutheran Congregation’s Homework Help Program—when she saw the piles of sticky notes I was documenting from a team activity earlier in the week: “What are you!? The treasurer of sticky notes!?” Well, yes, actually. I use sticky notes for many activities in my life, and this job has been no exception.
The first time I introduced sticky notes to my Innovation Teams was to brainstorm and collect our learnings from our accompaniment work in the neighborhood. Teams reflected on questions such as “what are our neighbor’s hopes, dreams, and desires for our shared neighborhood?” and “how are our neighbors experiencing anxiety, fear and heartache?” When it felt like our listening had fallen a bit flat, and we hadn’t done nearly all that we had hoped or planned to do, seeing these brightly colored learnings come together on the paper was exciting! It brought new energy as we realized we had heard from our neighbors! We quickly noticed that most of our sticky notes were not from the organized listening we had planned, but from the times we just showed up to events, gathering places, or even just the bus stop.
As we moved from accompaniment into interpretation, I saw increased opportunities for sticky notes to be involved! At St. Luke’s Episcopal, the team created a 106-year timeline and invited the congregation to add important events. Sticky notes—small and large, square and rectangular, in eight different colors—filled the years highlighting births, deaths, marriages, programs, leadership, and so much more. The congregation later went through and labeled these sticky notes as high or low or growth points in their congregation. Then, they sat together and shared these stories: one person’s memory triggering another, full of laughs and happy sighs of remembrance. I was asked by more than one member if we were keeping the timeline permanently. I raised my eyebrow about the brightly colored sticky notes becoming a permanent feature of their space, but it was about more than the sticky notes. These sticky notes hold stories that have carried this congregation and that hold life-giving potential for the future of this community.
These sticky note activities have been great. They’ve added color to our thinking and allowed for both individual and group reflection, but they still haven’t used the sticky notes to their full potential yet. See, in my opinion, the best use of sticky notes is when you have a whole bunch of them with a whole bunch of ideas, and you can move, re-stick, add, or throw away and create order out of chaos. It’s like a puzzle seeking order, and I find this life-giving!
By the end of February, the team at Trinity Lutheran Congregation had conducted four adult forum hours around interpretation topics of our story and God’s story. The team had met with multiple community leaders and residents and had showed up to numerous events, activities, and gatherings in the community. When we gathered for our March meeting, I brought all of the reflections/notes and “data” that the team had collected over the past five months. We walked through it, reviewed it, added things that were missing, and then I gave them sticky notes: every size and shape and color!
The team quickly picked pink to represent Trinity and everyone began writing the themes, values, events, activities, descriptions, actions, and phrases that stood out to them. When the activity dwindled, they chose orange to represent the neighborhood and began writing again. Soon, the board in front of us was covered in orange and pink sticky notes. The team began to group them, moving the sticky notes from place to place. Soon, they were adding arrows to show how the groupings influence each other and noticing that some groupings were all orange, others all pink, and others had both colored sticky notes.
This project is still a work in progress. The team has taken these stories and weaved them together in a way that is making new meaning that they hadn’t noticed before. These pink and orange sticky notes are holding and blending stories and potential for Trinity’s work to accompany the neighborhood’s work; they are holding a grant proposal.
It was those piles of sticky notes that Isra saw me combing through the other day at Trinity when she called me the treasurer of sticky notes. And I’ll wear that title proudly, because in these sticky notes, I believe there is treasure. Sure, they are a bunch of brightly colored pieces of paper with a bit of sticky glue on one end, but they’re holding stories and learnings and hopes and fears and dreams. And in their brightly colored, organizing way, they are helping us ask new questions, see different connections, and begin to discern the work that God is calling us to participate in.
This week, we hear from Mason Mennenga, an Innovation Coach at the Riverside Innovation Hub. Mason shares his understanding of the Public Church Framework and how this approach changes the way faith communities experience their own community and the local neighborhood.
“A religious experience is not simply another experience, but rather a reconfiguration of the way in which one experiences.” — Peter Rollins
Public Church1 is not another program, ministry, or outreach in which we hope for churches to add to their already-too-long list of programs, ministries, and outreaches. For far too long, churches have resorted to adding a food pantry, a sexy new Instagram account, or the latest curriculum to their Sunday school programming to engender upon people the need to have a religious experience within their walls. However, perhaps — and just bear with me — it is churches who need a religious experience: to be born again. It is the telos of Public Church to do just that — to reconfigure the way in which a church experiences its own congregation and local community. A church oriented to encountering their neighbor might just discover places of mutual transformation–places, people, and experiences that breath new life into itself and its adjacent communities alike.
Steph, a congregant and Innovation team member from one of the churches I coach through the Public Church Framework, recently had what one may describe as a religious experience. This church had a month-long adult and youth class leading participants through conversations reflecting on why they are Christian and why they participate in church. At the first session of this class, Steph and I were at a small table with other congregants. During a discussion around the table, several of these congregants voiced concerns about the number of young adults leaving the Church. While our tablemates’ anxieties were undeniably real, it seemed to Steph and I that there is more to the cultural trend of young adults leaving the Church than met our tablemates’ eyes. Nonetheless, Steph and I remained quiet and simply listened to them. After the session, Steph approached me and told me that if it was not for what she was learning by participating in the Public Church Framework, she would have perfunctorily went along with what our tablemates were saying. Without a doubt, many other people would do the same.
Accompaniment, the first part of the Public Church Framework, invites people to listen to the neighbor. In this case, Steph and her church’s innovation team listened to young adults. Steph spent time listening to her young adult coworkers and read resources on the engagement of young adults with the Church. She even picked up a copy of Phyllis Tickle’s The Age of the Spirit to learn more about the theological changes in our culture. All of this work of accompaniment was focused on listening to her neighbors and seeking further understanding of the cultural milieu in which her neighbors live.
Because of her work with the Public Church framework — listening with young adults and learning about the rapidly changing culture in which they live — Steph gained the lens to better understand the complexity of young people leaving organized religion and more faithful responses to such a shift. Her experiences of accompaniment, provided Steph with a lens that opened her up to a religious experience that did not resort to a better catechesis or a catchy new program but a wholly new way in which she experienced young people and their reasons for engaging, or not engaging, with the Church. Steph and the rest of her church’s innovation team have learned the shift of young adults leaving the church is complex, such as different ways young adults relate to religious affiliation and problematic theologies that are no longer relevant. They are also recognizing that young adults, like most everyone, prefer to be encountered uniquely as a person and not as a demographic label or a problem to be solved.
In the Christian tradition, we have a name for such a religious experience: born again. To be born again was never intended to be a switching of one’s experience from one or no religious tradition to another another but a conversion of how one experiences the world. Public Church, penultimately, attempts to provide a framework for churches to be a born-again in the way they experience their own congregation and local community. Therefore, allow your church to be born again through the learning framework of Public Church — not to lead your church into another program, ministry, or outreach but to fracture the way in which your church experiences your own congregation and local community. It begins with listening, one neighbor at a time. It continues through leaning into the curiosities that emerge, being willing to set aside old assumptions, and allowing God to invite new life that can mutually transform church and its surrounding communities alike.
1 Public Church is not another program, ministry, or outreach, but rather simply a framework by which churches can cultivate a reconfiguration of culture within their congregations to be more attentive and more faithfully responsive to their local communities.
This week, we would like to share a blog post written by Cassie Dong, our Communication Coordinator. Cassie was inspired to write this after participating in the “Palm Friday” chapel at Augsburg University last Friday. This blog post illustrates the Interpretative work our faith communities are working on.
If you are looking for a straight answer, stop here; there is none. If you would be willing to dwell into your neighbors’ story, your story, and God’s story, then keep reading. It will be long, but it will all make sense at the end. After all, only when you weave these very different stories together can you find how God is calling us to show up in our community. Be patient for this work is slow and challenging.
Our Story: Are we feeling guilty with “being Christian”?
As a young leader, I am used to being vocal about my beliefs. I speak up for people who have been marginalized and have no voice. Yet, one of the most difficult things for me is to learn how to publicly proclaim the good news of Jesus Christ in a way that speaks true to the communities that I serve. It is challenging to find the right balance between living out my faith in the public square and to be compassionate toward people who have experienced trauma and pain at the hand of the church. I am disheartened to see faith communities resistant to use “God’s language.” Many faith communities come forward to acknowledge mistakes the church has committed in its long history. However, instead of closely looking at and changing policies, systems, processes, and cultural norms of white supremacy, colonization, and toxic masculinity, many people respond by no longer talking about their Christian faith in public. Are there ways for us, as Christians, to declare that Christianity is a religion of love? Can we live out our faith and allow God’s stories and our stories to guide us in accompanying our neighbors?
God’s Story: Palm Sunday
To answer those questions above, let me first share with you one of God’s stories. I would make an assumption that many of us have read or heard of the story in Mark 11:1–11 in which people “spread branches they had cut in the fields.” They carried these palms as they followed Jesus entering Jerusalem while shouting praises to God. From this Biblical narrative, we have Palm Sunday—the Sunday before Easter when many churches celebrate the triumphal entry of Jesus into Jerusalem by carrying palm fronds.
Let’s stop here for a moment and ask a few questions. During church service on Palm Sunday, when being given those palm branches, what do you do with them? Do you wave them while entering the chapel? Do you hold on to them throughout the entire service? Bring them home when the service is done? Do you know what exactly do these palm branches represent?
Our neighbor’s Story: The March for Our Lives
I would need to tell you about my neighbor’s story in order to answer those questions above. In support of stronger gun violence prevention measures, on Saturday, March 24, 2018, the March for Our Lives took place in Washington D.C. where between 200,000 to 800,000 people participated. In other places in the country, thousands of people—many were high school students and young adults—marched onto the street with protest signs sending strong messages against gun violence and demanding for change. Among those protest signs, there were some palm branches: some were held high above the head; others were tied to protest signs. Yes, Saturday, March 24, 2018 was the day before Palm Sunday.
Weaving together our neighbors’ story, our story, and God’s Story
On April 12, during the “Palm Friday” chapel, Augsburg University’s associate pastor Justin Lind-Ayres told us about his experience participating in the 2018 March for Our Lives. He compared those palm branches with protest signs we have today. He shared, when people held onto the branches and followed Jesus into Jerusalem, they were marching with Jesus to demand for a change and to celebrate the good news of Jesus Christ. Similarly, people who were marching with palm branches at the March for Our Lives were also advocating for social justice while celebrating the incredible leadership of young people who organized and led this national demonstration. Moreover, these people were explicit about their identity. They sent out an important message: the Christian community is standing with the victims of the Parkland shooting and those young leaders who fight against gun violence.
I shared with you about our concerns as Christians, Mark 11:1–11, the sermon about Palm Sunday, and the presence of palm branches during the March for Our Lives because these stories teach us how to live out our faith. No, it is not enough to just listen to our neighbors, or to only understand our identity, or to only know God’s story. Faith communities must be able to weave together these three stories to discover: Who is God calling us to be? What is God calling us to do? How is God calling us to show up in this community? Instead of ambiguously saying “we are not that kind of church” or “we are not that kind of Christian,” we must be explicit about our identity and our values—with words and actions. How can we fix our mistakes and/or remove misunderstandings and assumptions that people may have about the church and our faith without actually showing up in the community and being clear about our true Christian values? I strongly believe, as faith communities, we are called to proclaim the good news of Jesus Christ to challenge the particular bad news in our neighborhood. Only when we show up in the neighborhood—with humility and compassion—can we understand the bad news and truly discern the good news in our specific context. This is how we live out our faith.
Written by Kristina Frugé
As we move through Lent, into Holy Week and eventually Easter, Christian communities across the globe are moving through story of Jesus’ life, death and resurrection as they gather together. This three-part blog series by Riverside Innovation Hub Program Manager, Kristina Fruge, reflects on how we struggle to steward the gift of this complex but beautiful story and why we must continue to come alongside each other in our call to live into its promise.
The first post of this series leaned into the truth of life and death’s necessary relationship and the complicated beauty of being called to be a dusty people. This second post reflects on how often Christian communities forget their dusty calling and replace it with musty practices and habits.
I remember as a young child playing in my Granny’s basement on rainy days when the backyard garden was too soggy for rowdy kids to explore. The cement floor was cold on my bare feet, and the cinder block walls were lined with stacks of boxes and other household items. There was enough room to run and play in the dim light and even kick a dodgeball around for a modified version of soccer with my brothers. These rainy days would bring a burst of energy into what was, on most days, an unlively place. Our shouts of child’s play would cut through the musty air that filled the space—the thick fragrance of time and artifacts of my grandmother’s life and family’s history that had been hidden from the light and elements for years. When the sun would return to dry out the neighborhood, we’d rush up the stairs and out the screen door to join the lady slippers, dragonflies, pine trees, and cardinals playing and alive in the backyard.
Granny’s house and neighborhood hold many of my earliest memories. It was one of several places I felt at home growing up. Another home away from home for me has been the church. The particular faith communities have changed over the years, but together these communities nurtured within me a sense of groundedness in understanding my purpose and identity through the story of Jesus. There have been times in my life when I forgot who I was and whose I was. It was the story of Jesus showing up in my life—through a faith community, a friend, or even a stranger—that helped me remember. I am a child of God, and so is my neighbor—and, this world doesn’t work if we don’t love each other and ourselves as God so dearly loves us all.
I have deep roots within the church and its people. I hold in tension an immense gratitude for the church and a deep heartache for the ways we, as the church, have too often played it safe and fallen short. I have witnessed and contributed to the ways we, as the church, have grown musty in our ways and our places. Much of what I have experienced in this church often reminds me more of my grandmother’s basement than her backyard.
In my experiences of worshiping in and working with the church over the years, it has often felt like an underlying goal of the church is to recruit people to our team, our activity, or our faith. This objective is not always explicit. However, the desire to see people participating in our churches in the ways we have enjoyed being a part of the church seems to, functionally at least, be shaping where leaders and congregations invest much time and energy. Getting people to show up for our stuff is seen as a marker of health and success. If it’s not happening enough, we are anxious and work harder to get people to come. If people are showing up, we assume we’ve found the solution to buck the trend of declining church participation and just need to keep doing more and better of the same thing. But if how we measure “success” or health is based on how many and how often people show up for our stuff, then we have forgotten who we are called to be.
We cannot forget.
The gospel in fact displays a much different way of being church. We are the ones who are supposed to show up—in the world, in relationships, in places of brokenness, of community, of complexity. We are a dusty people, and this should propel us to live boldly and humbly in the unsheltered and uncertain places. Remembering our dusty calling should embolden us to not be afraid of death or loss because we know it’s only part of the whole story, and the whole story is God’s and it is good.
When we forget these truths we are tempted to let cultural markers of success or anxiety about our survival motivate our actions. We default to habits and ways of being church that are musty.
Musty and dusty should not be confused with each other. Both connote a sense of agedness, but one has seen the light, and the other has not. Musty things may have been dusty things when they came to be—ways to worship or be in relationship with others or gather community in ways that were meaningful at the time. But they haven’t been given space to let the light, the neighbor, or the elements shape or change them. Musty things do change, in their own way. The longer they are removed from the impact of the world around them, the less vibrant they become, the less life they hold or offer. They may even pick up an unpleasant odor. They lose their impact, significance, and transformative power because we remove them from a relationship with a world that places demands on us. Yet, we MUST keep them around as they are, inadvertently assuming it’s the thing that brings life—the way we worship, the program we built, the ministry structure that worked, or the building that has housed a particular worshiping community.
It is not the buildings or programs or things we’ve made that are the source of life and promise and joy. The Holy Spirit’s activity in the world is not contingent on the church’s participation. At best, we work to pay closer attention so we can point to the work of the Spirit and get caught up in it. At times this means we need to get out of the way.
We can also nurture spaces and invest in relationships where the Holy Spirit can show up and do what She does. These spaces and places of community and relationship in its many forms create the gaps in our lives and assumptions where God can get to work touching, transforming, healing, reconciling. When we hold on to the musty practices and programs, we miss the point. We focus on the wrong thing. And stuff starts to stink. The gaps for the Spirit to work within and through get smaller and smaller. We rigidly work to maintain ways of being church that focus on preserving buildings, leadership structures, programs and our sense of control and this distracts from where God is pleading for us to focus—on people, on creation, on the dust present in death and new life.
What is one musty thing in your congregation? What would happen if your congregation got to the work of letting it become dusty? What if we took that musty practice or belief or program out of the basement, into the light and the world and risked how it might be impacted, challenged, or transformed by encountering the neighborhood? Would we be willing to risk even the death of our musty ways, trusting that death and dust are a needed part of new life?
The reality of death hits close to home for a declining church, but this absolutely does not mean God’s activity and love in the world is in decline. In the wake of death, we dusty people know that good news is rising to take its first breath. As dusty people we can trust this good news and even participate in it. If we remember who and whose we are, we can let our musty ways die. This is sacred and faithful work. We can lean into the truth of our dusty calling, remembering, not forgetting, that when things die they give over their space and energy for new life to emerge.
The rain is letting up, and the neighborhood is eager for us to burst through the doors, into the sun, and breath in new life together with creation.
As we move through Lent, into Holy Week and eventually Easter, Christian communities across the globe are moving through the life-giving story of Jesus as they gather together. We are reminded in this season that this resurrection story has the reality of death as a cornerstone of the truth it speaks. This three-part blog series by Riverside Innovation Hub Program Manager, Kristina Frugé, explores the complexities of being a people whose Christian story requires us to hold death and life in the same desperate grasp. The series will reflect on how we struggle to steward the gift of this complex but beautiful story and why we must continue to come alongside each other in our call to live into its promise.
Nearly 15 springs ago we brought a tiny spry Vizsla pup home. We named her Roxy. She was our first “baby” as a newly married couple in our new-to-us home. She brought joy and mischief to our family through all it’s ups and downs. She was the constant source of comfort and companionship through the birth of three children, the loss of three other pregnancies and the many other in between moments of our life together. She worked her way into the hearts of our family and our children and taught us all how to love and let others love us.
This winter Roxy also taught us how to grieve. Our family huddled together over her aged body, shedding tears and final kisses knowing that her spirit had accepted the end. She impressed upon the hearts and minds of my young children that love is costly. She also clearly showed how it’s all worth it. After especially long days, I often find my 8 year-old son huddled in a corner or on the stairwell trying to push the tears back into his eyes with his fists. “I miss Roxy,” he sniffles. She was always his most faithful ally, at the ready to comfort and cuddle with him at the close of the day. I sit next to him, with tears welling up in my own eyes and press my hand to his heart. I say, “Do you feel that hurt right here?” He says, “Yes.” I tell him, “This is the greatest gift. Not everyone gets to feel this. This sadness in your heart is proof that you got to love and be loved unconditionally. You will always have Roxy’s love and it will remind you how to keep loving.” Logan shakes his head knowingly and we hold on to each other and the cherished memory of Roxy’s love for us.
This loss has created a gap in our family. It feels similar to what I see when I look out the window at a winter that has overstayed its welcome. Daily, I pine for a glimpse of green grass and the hope-filled promise of new buds on trees. I strain to hear the sweet songs of the birds beckoning spring to takeover the chill of this season. We are in a gloaming, in-between time. Winter’s barrenness holds fast as signs of a fresh season begin to spring to life. Christians have a name for this season that parallels the truths that creation has on display this time of year. It is called Lent.
Lent is a season that works to open a gap in our routines and our false assumptions about ourselves and our neighbors. It parts the veil, shedding light on the vulnerabilities and fears that we work hard to keep at arm’s length. It names the unpopular truth that from dust we have come and to dust we will return. Churches find their pews most full on Christmas and Easter, the joy-filled seasons of the year. We prefer the glad-tidings of celebrating the birth of Jesus and the triumphant Hallelujahs of Easter’s resurrection chorus. But Lent disrupts these two seasons with the harsh, brutal reminder of the necessity of death. The fullness of God’s love for the world as embodied in Jesus is not complete without this part of the story. The most vulnerable truth Lent points us towards is the intimate and integral relationship between life and death.
The rhythm of life, death, and new life is woven into every fiber of the world God created and is creating. Each day on my way to work and home, I drive a few extra minutes out of my way to follow the parkway along the Mississippi River. The trees that reside along the riverbank state this truth each season, a constant reminder of how creation is called to be.
For months, their brittle branches arch naked through the chilly sky until spring emerges with signs of new life budding and humming and growing larger as the days get longer. This makes way for summer’s flourishing green cover that helps the planet breath and shades the soil and its critters from the sun’s warmest days. Finally, and always, autumn arrives with a vibrant burst of color as the trees beautiful hues point to what always must follow life and flourishing—death. This dying display of beauty gives way to the barren and dormant winter season, and the waiting begins again.
And so as this gap in the seasons daily displays the complexities of death and life, how do we pay attention to the truth? How do we let the soil filled with decayed bits of life from last summer teach us? How do we be aware that the stuff of loss all around us is also creating the space for life to breath anew again? These are the things I will ponder this week as we honor what would have been Roxy’s 15th doggie birthday. We will spread her ashes in the places she loved to run, play and explore, adding them to the mix of muck and spring mess that is preparing for a new thing.
The season of Lent begins by reminding us that from dust we came and to dust we will return. This is not a morbid sentiment, but a statement of the sacredness of the cycle of life and death and new life again. The trees along the Mississippi River speak this truth as they move through the seasons, just like the memories of our silly, loving, bed-hogging dog Roxy will remind my kids that love is worth the risk of loss. The dust pressed into our foreheads on Ash Wednesday reclaims this holy life giving element of dust, soil, ash—the remains of what was once living which holds the power to bring about life and love again.
We are a dusty people. This is our calling. In a culture where death is perceived as the enemy, we are called to embody this mystery and live it out defiantly.
This week, we hear from Baird Linke, an Innovation Coach at the Riverside Innovation Hub. Baird shares what came out of the panel on “Purpose & Community in Young Adulthood” at our 2019 February Learning Workshop event.
In February, we gathered people from various faith communities working with the Riverside Innovation Hub at our Learning Workshop. I was fortunate to work with my fellow Coach Amanda Vetsch to prepare a panel of young people with diverse perspectives to share about their relationships to faith and faith communities and how they make meaning in the world.
We had a wealth of experience in the room — an artist, an organizer, a seminarian, a healthcare professional, a legislative supervisor, and an Innovation Coach — all with varying relationships to faith and church. Some of them have chosen to step away from the Christian tradition they were raised in; some value the church but are not connected to a congregational community, and others have made working for and in the church their daily work.
In spite of the different paths and faith backgrounds, all panelists articulated the belief that what they chose to do is a part of making the world a better place. Some of the major concerns people brought up were climate change, access to health care, the rights of children and others, and the need to love and be loved. These young people care about the world around them, and they build communities in their lives with people who share similar passions.
This transformative motivation showed up again in our conversation about whether or not the panelists are involved with communities of faith and why. Panelists who have centered the church in their lives expressed they experience meaningful transformation in faith communities. They were also quick to point out some of the ways the church could stand some continued transformation. Some of the folks who are not involved with a church wondered whether or not the church was ultimately willing to be transformed by them. Others shared they did not find an understanding of the world that lined up with their own in the church or in Christianity. The commonality that came up in these conversations was the importance of the relationships that help our panelists live out their values in transformative ways — inside and outside the church.
An audience asked what needs to die in the church for there to be a resurrection along the lines of these transformative relationships. One response, in the limited time we had, was that the current business model needs to die. There was a sense from the panel that, if we are concerned primarily with the participation of a demographic category, we are looking for consumers for a product instead of genuinely loving fellow children of God in a way that changes the world.
Of course, the church needs resources to exist in our economy, and relationships do not happen without getting people through the door. In the time we had, we were not able to come up with the perfect spiritual practice to stay grounded in the face of those realities. I’d like to give you a straightforward answer to the question “how do we get young people back to church” because then, as a Coach, I would feel like I did my job well and now it’s up to you to do the work. But that’s not quite how it works. The truth is: there is no one perfect answer to this question.
There is NOT a golden program or rock-solid theology that will change people if it is not done from a foundation of genuine, mutually transformative relationship that some call love. And I do not think love is about answers that let you close the book. Love is about finding wonder in another person, and that is a practice that is never finished. Thanks be to God.
The church can be a place where this kind of love happens, but we cannot take it for granted that it just will. Instead of asking how to get young adults back to church, I would invite you to dwell into the question of what kind of church we want to invite them into.
Great thanks to our panelists (in both sessions): Emily Kindelspire, Nick Jordan, Erik Olson, Grace Corbin, Luke Paquin, and Korla Masters
Written by Sheila Foster, St. Luke’s Episcopal Church, Minneapolis, MN
This week, we hear from Sheila Foster, an Innovation Team Member at St. Luke’s Episcopal Church in Minneapolis, MN. Sheila is excited to share her team’s light-bulb moment during the time of Accompaniment as they have been exploring ways to have authentic conversations with their neighbors.
St. Luke’s Episcopal Church is excited to be a part of the Riverside Innovation Hub Project. Our team of six, with our Innovation Coach Lindsay Boehmer, has been meeting regularly. There are others who have joined in on our meetings along the way.
Where the story began. Back in December, we were all in the midst of preparing for the Christmas season in the church and in our lives. After a Sunday morning worship, four team members, including myself, gathered to collectively write our monthly reflection about what we had experienced, discovered, and accomplished in December. This was not a planned gathering — it was born out of a moment that most team members were in the same place at the same time. Initially, we set aside 30 minutes with the goal of getting our reflection accomplished before Christmas. However, the time and conversation turned into so much more. Our 30-minute conversation turned into a 2-hour conversation, and what we discovered helped to move us forward.
With curiosity and uneasiness came fruitful conversations. In our discussion about Accompaniment and what that really meant, there was a realization that asking strangers questions — putting ourselves in a vulnerable place by engaging with people we do not know or have connection with — is scary and challenging. How do we do that in an authentic manner, so we feel confident enough to ask questions and listen? We reflected on what kind of questions we can ask, what do we need to share of ourselves to be able to ask those questions, and what are we afraid of. The question then became — are there more opportunities we might be missing with engaging in a listening post? And can we create a listening post in our local neighborhood that feels relevant and authentic?
In our time of Accompaniment, I had given a lot of thought to spaces in our surrounding neighborhood that St. Luke’s has connections with. These places included: the space on our church building’s front lawn which includes our garden where our neighbors pass through and sit; our front lawn where neighborhood children play; our prayer box where people walking by can leave a prayer or take prayer resources; and our emergency food box that makes food available to those in need.
The light-bulb moment. Then, a new place came into my mind; I asked our team about our church parking lot that is a block away. Some members did not even know that we had a parking lot! They assumed the parking lot belonged to the surrounding businesses or the Montessori School that we share our building with because their playground is in the parking lot.
This revelation sparked an incredible series of wondering questions. Who parks in the lot? Does the parking lot get used all the time and by the same people? Do the people in the apartment buildings across the street park in the lot? How can we get to know the people who use the parking lot? Do they live in the neighborhood or do they drive in from other places? There were so many questions about who these people — local neighbors might be — and what we might learn from hearing their stories!
Since this incredible moment of discovery, we have had the opportunity to get to know the businesses surrounding the parking lot. We have made plans with the Coffee Shop, who shares our parking lot, to host a Coffee Hour event with our neighbors. We are planning to give flyer invitations to the people parking their cars in the parking lot, surrounding business, and nearby apartments. We plan to invite them into a conversation about who our neighbors are. We want to listen to their perspectives about where they see consolation and desolation in the spaces and places we share.
We hope to have an opportunity to listen and realize where God is at work in our neighborhood. There is now a desire to know the story of others and, hopefully, this will lead to building relationships we did not even know were possible.
Below is information for St. Luke’s upcoming neighborhood event!
St. Luke’s Neighborhood Coffee Hour
Come for FREE coffee and be a part of an ongoing conversation about the neighborhood, shared spaces, and how we create community together!
Date: Sunday, March 10
Time: 4:00 PM
Location: Studio 2 Cafe, 818 West 46th Street, Minneapolis, MN 55419
Questions? Contact Sheila at firstname.lastname@example.org
The second movement in the public church framework is Interpretation. This is when we move from hearing our neighbors’ stories back into the stories of our particular faith communities. This is an incredibly important step and one that is tempting to skip for a few reasons.
- We want to skip this step because we might not know what it is we believe as a faith community.
- Or we want to skip this step because we think theological and biblical reflection aren’t as important as action. We want to move straight to action.
- We also sometimes think we can skip this step because interpretation will just simply happen without any intentional effort.
Interpretation is an important step in this process because people want to know how faith impacts their daily lives. It is the role of the faith community to help their people learn to see the world in light of God’s promises. We also want our collective actions to clearly express the essence of who we are, what we believe, and the world we believe God envisions for us. This interpretive move is what makes the public church framework different than many other outreach, or public efforts. Theology matters and this theological turn in our work needs to be intentional.
I have heard pastors say their faith community was not ready to do the work of interpretation because they did not know the bible well nor did they fully understand what the congregation believed. If that is the case, then we have our work cut out for us. Those who gather with our faith communities should know what we believe, they should understand the biblical narrative and how it might still shape our lives. If we plan to engage our neighborhoods in a way that is life giving, then we must think about that engagement theologically.
This turn and attention to habits of interpretation urge faith communities to move beyond what they are not – the markers by which they may define themselves against. “We are not like that kind of church or those Christians.” It moves a community to more closely claim what they are about, why they exist, and why it matters.
There are three strands, or narratives, that we weave together using the artform of interpretation. We weave together the neighbors’ stories we’ve heard in our accompaniment with our own stories as a faith community and with what we believe to be God’s story. Each of these strands help us better understand the other two strands we are working with. These three strands should enlighten one another as well as push back against and challenge one another. This is slow and tedious work but it is vital to forming both our communities of faith and our work in our neighborhoods.
Here are five main questions offered that guide the work of interpretation. How you chase after the answers to these questions is up to you, but we recommend involving as many other people from your faith community as possible. The more perspectives you get, the richer the dialogue will become.
- What are the core theological convictions of our faith community? It is not an expectation of this work that your entire faith community is on the same page with what they believe. There is no expectation of uniform, doctrinal agreement. However, we do believe it is vital for faith communities to be having these conversations even if they lead to the realization that your faith community is incredibly diverse in its theological convictions.
- What are the key components (stories, metaphors, etc.) of the biblical narrative that shape our life together as a faith community? Again, the expectation is not uniformity but transparency. There are certain aspects of the bible we think we cling to until we have time to consider it more deeply and we discover these aspects do not really serve a purpose in our daily lives. On the flip side, often lesser known parts of scripture might be more helpful or more transformative as you begin digging into them together. Who would have ever thought that we (the Riverside Innovation Hub) would have turned to some obscure vision of Ezekiel when looking for a biblical metaphor to frame our project? We have continued to be surprised and blessed by the profound depth of the Ezekiel text that has shaped this work.
- What are the significant events in your faith community’s history that have shaped your identity?Your community most likely has many stories of sadness and trauma as well as stories of hope and resiliency. Unearth these stories. Learn from them and allow them to show you how they both shape your view of your role in your community and allow them to empower you for that work.
- How do these theological convictions, components of the biblical narrative, and events from your past influence the way you hear and understand the stories you encountered in your accompaniment experiences?This is the key theological move. This is when you begin to see and learn not only what your community believes but how those beliefs shape your life together and life with your neighbors.
- How do the stories you encountered in accompaniment push back against, challenge, or affirm your core theological convictions and beliefs? The interpretive move is not a one way street. We should be careful not to assume that our theological beliefs are impervious and only help us understand our neighbors’ stories. We should also allow our neighbors’ stories to interpret our beliefs and understandings about God.Interpretation goes both ways. Our understanding of our neighbor will deepen when we see our neighbor through God’s story. Our understanding of God will deepen when we see God through our neighbor’s story.
The public church framework continues to move us to a place where we are ready and able to proclaim good news into the lives of our neighbors that will actually be good news to them because it is speaking to, confronting, or displacing the very real bad news they are facing in their lives. It also continues to move us to a place where we might actually begin to hear our neighbors proclaiming good news to us. In order to arrive in these places, it is vital that we make the interpretive move and learn to hear and see our neighbor through God’s story and vice versa.
In the upcoming months, the Riverside Innovation Hub will be sharing more stories coming directly out of our partner faith communities as they move deeper into the flow of this project. We are excited to share more on the ground about how the Spirit is showing up as Innovation Teams seek out spaces to listen and be curious to God’s activity unfolding in the neighborhood. We hope these stories stir curiosity and imagination as you wonder about your own contexts and communities.
This week, we hear from Innovation Coach, Tim Thao, regarding the young adult Innovation Team at Faith Lutheran Church in Coon Rapids, MN and their initial learning as they have been having more intentional conversations with their neighbors.
The Accompaniment phase has been incredibly fruitful for the shared community of Coon Rapids. Even now, collaboration is bubbling up among the different churches and even between churches and other organizations. Our Innovation Team at Faith Lutheran has accomplished some incredible feats in the early phase of this project. So many connections have been established and with all the right people coming in at the right place and at the right time, it has been putting us in a prime position to do a powerful work in our shared community.
One of our team members met with the superintendent of the local school district, David Law. Their conversation reflected much of what we heard from other sources in our community: the youth are generally underserved in the area, high school students need additional space for extracurricular activities, there is a growing number of transient students, and numerous other issues. The superintendent also mentioned how, seemingly, very few of the various churches that line both sides of Hanson Boulevard have reached out to support the schools. He recalled that many congregations out in the White Bear Lake area, for example, are big supporters of the local schools. It was surprising for him to see the stark contrast between Coon Rapids and White Bear Lake, despite their similar demographics. As a result of this conversation, David Law is hoping to gather local pastors on a regular basis to establish more support for students and staff in the Anoka-Hennepin school district. He is hoping to meet quarterly and is looking to begin connecting more with the Senior Pastor at Faith Lutheran.
A meeting with the Community Outreach Specialist from the Coon Rapids Police Department also gave us much insight into the culture of our city. Trish Heitman spoke on the exponential increase of incoming calls in regards to mental health and the effect that this has had on the area. We later learned that the conservative tone of the large suburb is having a deep and dramatic impact on the youth of the city and leaders in the city are we are struggling to deal with it well. In light of this conservative tone, the growing population of ethnic minorities and immigrants in the community are met with great fear. This was paralleled with a meeting that two members of our team had with Deb Geiger, the current librarian at Coon Rapids High School. She attested to the tensions that are growing in the community. This opens up a potential avenue for future engagement with our innovation initiative.
We met also with Lori Anderson who runs a program called Transformative Circle. She began the work a number of years ago as she observed the climate and demographic of Coon Rapids shifting. So on the first Thursday of every month, Lori gathers various people from the area around the dinner table to engage on a series of topics. Her Transformative Circle dinners create a culture of inclusivity and unity in the midst of hostility and division. Here, the stories of various community members coalesce and give birth to a shared community, much like that which we so long to see. One of our team members is scheduled to lead January’s circle, and we are excited to see this partnership come out of our accompaniment.
God is, without a doubt, moving in great ways, and we are so humbled to be a part of this mighty work.