The Church Needs Your Eyes and Ears

By Charles Moncrief

Jack Sheffield is a Priest. He and his wife Anna Marie formed Deep River Ministries (http:www.deepriverministries.org) which, according to their home page, “is an interdenominational healing ministry of Jesus Christ committed to healing individuals, the church, places and situations through the power of the Holy Spirit and our Lord and Savior Jesus Christ.” Even though countless healings have occurred directly or indirectly through their ministry, but the vast majority are by human standards sub-newsworthy. (Let’s be honest, in the human economy reduced redness following prayer over a poison-ivy rash doesn’t get equal attention with snatching someone out of the jaws of death.) But my purpose in writing this article is not about spiritual healing, since healing is only incidental to the Sheffields’ overall ministry.

Rather, I want to write about a personal experience while attending their 2011 weekend in Dallas on April 1 & 2. Jack talked about several things on Friday evening, and I’ll describe three of them. But let me say up front, I’m writing something different from what they intended to teach.

The first was a quote from Psalm 24, which I’ll paraphrase as “Lift up your heads, O ye gates! Behold, the King of Glory is coming in!” Now hold that thought, as I’ll get back to it.

Jack told the story of a preacher who interviewed a witch on a TV program he hosted. As he faced the witch and asked several embarrassing questions, all with an accusatory tone, the witch remained silent. Finally, the preacher asked, “Why don’t you say anything?” The witch responded, “I’m not about to say anything, since that creature behind you is at least eight feet tall!”

Jack’s third story, beginning at from 2 Kings 7:4, is why I’m writing all of this on the Time’s Up! blog. The setting of the story is a city in Israel under siege by Syria’s army. Four lepers have reached such a point of hopelessness and despondency, that they leave the city and go to the army’s camp in order to get killed right away. To their surprise, the camp is empty! The passage says that God made the Syrian soldiers hear the noise of a large fighting force descending upon them, and they ran away in such terror that they left everything behind. And of course, the Syrians thought in human terms, attributing a divine miracle to some ridiculous earthly activity. To a modern Bible scholar, the Hittites and Egyptians wouldn’t align with Israel against Syria. But soldiers in ancient Syria didn’t have the benefit of twenty-five centuries to analyze their folly.

Here’s what screamed at me from the two stories. An army of soldiers who hated Israel could hear the thundering hosts from God, but the religious leaders of Israel couldn’t. And the witch could see a godly apparition, but the preacher couldn’t. Neither is there any record of the good folks in the city even asking “What’s that noise?” And neither is anything said by the preacher’s camera crew or stage hands.

My thoughts turn to domestic abuse and other forms of oppressive violence today. It’s disquieting to me that, with infinite supernatural power and support available to victims, is the Church missing this resource? Are abusers able to see the eight-foot-tall armored defenders, or do they hear the thundering hordes of God’s warriors, only to be unbothered by them because the modern-day Church is too “dignified” to notice (or worse, to tap into this power)? Why is it that when church leaders or prayer teams pray that God will give victims strength, support, healing, or even protection, the prayer always seems to contain the unspoken petition “But don’t really do it, because we’re conditioned not to expect miracles today”?

I’m even concerned with the prayer in the Cursillo renewal movement that begins with “Come, Holy Spirit,” because it honestly seems that the next thought is “but don’t embarrass us by really showing up and making us look like Charismatics!”

It’s time for the Church to be open to miracles, and to look forward to the day that miraculous supernatural intervention is the norm rather than the exception. For twenty centuries the Church leaders haven’t been very open to this idea, and a lot of the members have likewise been more comfortable with the status quo.

Now back to Psalm 24. If the King of Glory is going to work in the Church, if supernatural intervention is truly going to be something that victims can rely on, then the leaders of the Church need your help. The King of Glory doesn’t come through closed gates. So will you help the Church and its leaders to see what’s truly available? Will you also be the eyes and ears?

Grace and Peace,

Charles+

Churches: Walk the Talk, Take the Risk

By Neil Schori

Have you noticed that most people don't have a problem with talking too little?  It isn't too often that you have to ask a suburbanite their opinion about something, is it?  We talk about how our bosses are unfair and how the political system is so corrupt.  We also talk about all of our big ideas to make everything better and the latest cause we've adopted and how we are going to make a difference in our families and in our schools and in our churches and in our lives. 

But how much really changes?  Not a whole lot, really.  Bosses are still good targets for complaints and politicians are never short on corruption for the most part.  Churches can start to care more about songs on Sundays instead of caring for people on Mondays.  So what's the deal?  Is it that our world is past the point of redemption?  I don't buy that for a second.  I see small incidences of redemption all the time.  So what causes change?

The Bible talks a lot about this very subject.  James 2: 14-17 says this:   

What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?  Suppose a brother or sister is without clothes and daily food.  If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it?  In the same way, faith by itself, if it is not accompanied by action, is dead.

James is telling us what most of us really already know in our hearts: that our actions show what we really believe.  If we truly want to make a difference in our own lives and in the lives of other fellow strugglers on this journey of life, then we need to act.  And we need to do it now! 

What does that mean for me?  Over the past week, God has shown me in so many different ways that the church (all churches) has been complicit in relation to the treatment of women in horrible domestic violence situations.  We talk about justice for the oppressed, but we're scared to do the hard work and praying and planning that it takes to make changes in the lives of victims.  Many of us are fearful for the implications that standing up against the abusers could have in our own family.

Are there risks for me and Naperville Christian Church in saying 'yes' to what I know I'm supposed to do?  Of course there are.  But at this point the risk of NOT doing something far outweighs the risk of doing something.  So what is that you need to do? 

If you are being abused, call me at the church and we will help you.

Peace,

Neil Schori

630.983.5600

Neil Schori is the Pastor of Naperville Christian Church.  Follow Neil on Twitter!  @neilschori for all the latest!

CHRIS RAINEY, DOMESTIC VIOLENCE, & THE CHURCH

By Neil Schori

Almost every day, I hear about new situations where women are killed/tortured/raped/threatened/stalked, by an intimate partner. Today was nothing new. This morning, I discovered that Chris Rainey, a University of Florida wide receiver, was arrested for threatening to kill his on-again, off-again girlfriend. I was saddened, but completely unsurprised.

When I say that I was unsurprised, I do not at all mean that this has become so commonplace to me that I’m cold to or anesthetized to its horrendous fall-out. As a matter of fact, I’m more alert to this than ever. Sadly, before Stacy Peterson disappeared, I was mostly oblivious to the domestic violence in this world. I didn’t understand the insidious nature of the violence that is perpetrated upon these women (and some men) in their own homes. I didn’t understand that they couldn’t “just leave.” I didn’t understand how isolated they had become. I didn’t understand that this was happening in the church at nearly the same rate as the rest of the population. I didn’t understand that these women are literally dying for attention and true and tangible assistance. I didn’t understand that pastors were complicit in women’s continued subjugation in these dangerous and dark homes.

But now I know. And because I know, I’m responsible. And I’m making a difference in and through my church and in my networking with incredible leaders and advocates in the field of domestic violence. It is my desire to continue to bring peace and hope to women across this country who feel terrified and anxious and hopeless. It is also my desire to educate pastors and church leaders about their role in helping to go on this journey with these women, so that they can come out of isolation and into the light of a supportive community.

Why do I believe so much in this cause? Because Jesus does, and he’s called me and anyone else who claims to be one of his followers to offer comfort and healing after we’ve received comfort and healing from him. The Apostle Paul tells us in Philippians 2: 1-2 that:

“If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose.”

God IS love. It is his very essence and because of that, it must be the essence of the church. Pay no attention to a church that is not characterized by its love for the people it is there to serve. So, I will continue to strive for Naperville Christian Church to be a church of rest for the weary victims of domestic violence because that is exactly what Jesus wants us to do.

Matthew 11: 28-30 (Message translation):

“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”

May we learn to be people of tremendous grace and action as we love these people who are victims of such horrible injustice.

Peace,

Neil

Neil Schori is the Pastor of Naperville Christian Church in Naperville, IL

The Church: It’s Not Just About Money

By Charles Moncrief


The Church has always come under criticism for its failures to respond to the calls for justice by a hurting society. The critics need to be heard, especially when the Church presents obstacles to survival of domestic and other forms of violence. I would also hope to offer some ways for us all to move forward in response to some of this criticism.


Some critics charge that the Church is corrupt, basing their opinions on the few accounts of clergy who abuse their positions of trust. But for every pastor who owns a private jet, literally millions struggle to feed their families on the stipends paid to clergy. Many are bi-vocational, working a second job just to make ends meet.


Others charge that the Church is silent on matters of violence in society, and that its pastors give misleading advice to those attempting to survive their wounds. This is unfortunately true, but possibly not entirely for the reasons we might think.


Pastors in most cases have advanced degrees in theology and church leadership. These degrees come from a seminary, which may or may not include Clinical Pastoral Education (CPE) in a hospital or a mental institution. They may also include specialized training in the issues a pastor might face in the world after graduation. But a four-year seminary education is simply not adequate to equip a pastor for all of the conditions that arise in the world today.
Continuing education meets some of this need, when a pastor can take a few weeks to attend courses or conferences that address the major issues of the day. Another resource is the pooling of talent among the pastoral leaders in the community, even as it causes clergy to set aside their doctrinal differences and work together. Some leaders have strengths that better address domestic violence, some are more capable of responding to grief issues, some can better assemble addiction centers, and so on.


But something else is needed. And this is the most vital. What the pastoral leaders need most is you. You know what it is to live through the human experience from one day to the next. You know what it is to face the challenges of society, how it affects your family and professional life, and where the Church is not reaching your neighbor. You know what the Church needs to provide, and where it helps and where it doesn’t.


You wouldn’t expect the clergy to visit you in a hospital if you didn’t let them know you were there. At the same time, you wouldn’t normally assume the clergy know what programs are needed by the Church to meet your family’s and your community’s needs. Open and honest communication is the key. As you let the leaders know what you need, they are more able to identify resources both within the congregation and among the other churches in the community to make an effective response.


While some leaders contend that it’s not the Church’s place to redress society’s ills, and while other leaders maintain that the Church needs to concentrate on social justice alone, it’s necessary to strike a balance. Certainly the elements of piety (relationship with God) can coexist with those of justice (relationships with our society), and in a healthy mixture of the two.


It’s also necessary to consider where we might redistribute responsibilities. What is the responsibility of the leadership? And what is the responsibility of the members?


All of this can stand revisiting. Maybe we can renew our commitment to be in conversation with each other as we face together the necessities of each coming day.

The Pretty Church

By Charles Moncrief


Gina was a survivor of domestic violence, emerging from the effects of an abusive first husband and rebuilding her life with Steve, her current husband. Never content merely to survive, Gina wanted to help others going through the kind of experience she had. She formed a foundation dedicated to the prevention and remedy of domestic violence and its effects. She and Steve also presented the concept to the senior pastor of their church as a ministry opportunity. The pastor’s refusal even to consider the possibility was a slap in the face as painful as the injuries of her first marriage.


Gina and Steve were members of what we'd commonly call a "mega-church." Personally, I’d call it a "pretty church." The Pretty Church often has limited value for the currently suffering, other than as a beacon in the distance to provide inspiration to those who can see it.


Characteristics of The Pretty Church include attention to its preservation and growth, its distancing from what it teaches, its size, its attention to public and internal image, and its tiered structure of administration and congregation. These are all interrelated, but they each have their distinguishing elements.


PREACHING AND PRAXIS


This is the church-speak equivalent of practicing what you preach. In the eyes of the outside observer, The Pretty Church’s tendency to preach one thing and practice another is almost a given. The church teaches a lot that is NOT pretty, so The Pretty Church distances itself from its teachings. Let me give two quick modern-day examples, using Luke 7. In the narrative Jesus is dining with religious high-rollers when an unacceptable woman breaks into the banquet hall. She runs to Jesus and weeps all over his feet and wipes them with her hair, much to the disgust of the other guests. The Pretty Church’s congregation, under its collective breath, is cheering “Way to go, Jesus” as he rebukes the indignant guests. But neither the preacher nor the congregation will face the fact that Jesus, after saying “Your sins are forgiven” doesn’t say “go and sin no more.” She’s likely captive in white slavery, and Jesus knows it will be some time before she can escape her oppressor.


My first modern example is at the million-dollar retirement party of The Pretty Church’s senior pastor. Present are business, political, and other church leaders. In the corner is an insignificant clergyman from a small church across town, invited because he and the pastor were once friends. As the dignitaries eat and speak, suddenly a woman of the street breaks in and rushes to the token clergyman. As she collapses sobbing into the man’s arms, he takes her out of the banquet hall as the dignitaries curse the two of them. The bouncers are close behind, making sure of a quick return to order. The clergyman comforts the woman, reassuring her that he’s working on her escape from the street life. But he cautiously reminds her that some of her pimp’s clients are in the banquet hall, and that her pimp uses real bullets.


My second modern example is The Pretty Church’s Wednesday evening service. Virginia Dale, the guest speaker, wows them with tales of her pre-conversion life as an exotic dancer with Sally Rand and her past exploits with such notables as Jack Ruby. In celebration for the return of the prodigal, The Pretty Church kills the fatted calf. But then the congregation sees Heather Lou sitting in the audience, sobbing uncontrollably as she’s desperately seeking help to escape from the gentlemen’s club and its stranglehold. And the congregation kills not the fatted calf, but Heather Lou.

SIZE OF THE SHIP AND IMAGE-MANAGEMENT


The larger church typically has a large operating budget with reserves and an endowment to weather the storms of economic uncertainty. It also has the ability to sponsor numerous programs for member and guest participation, as well as a physical plant and staff to oversee such indirect outreach programs as Operation Head Start and Family Gateway.


But the larger church, in order to sustain the large operating budget, must give major attention to its public image. For example, when Jerry Falwell commented about the 9-11 attacks on the World Trade Center, world media outlets had a field day and damage control became a multi-year project. This leads to a paranoia that paralyzes The Pretty Church and makes them hesitant to take on any sort of controversy.


In addition to its public image, The Pretty Church must continually attract and hold large and financially strong members. It must compete effectively with other mega-churches and with the smaller ones. This requires attention to internal eye-appeal as well. The auditorium must be made beautiful with the arrangement of the performers' stage, the baptistery, the choir section, and the musicians. It must be purged of elements that would lead to controversy. Any depictions of social outreach, God\'s love for the poor, and the seedy people that Jesus associated with, are not allowed. If a cross is present at all in the auditorium, it tends to be shiny metal or well-manicured wood. Any thought of showing Jesus on the cross is quickly done away with.

US AND THEM


The worship structure is in an auditorium resembling a concert hall, with paid and volunteer musicians and a preacher who delivers a 45- to 60-minute message. The congregation's part is to sing with the musicians, listen to the sermon, and make responses when prompted. This hierarchical worship format tends to be the model of church administration as well. The leaders tend to become isolated, surrounding themselves with a small number of trusted advisors who insulate them from the needs and interests of their members.


The sermons speak of God's love for the poor, but in general and to protect its income stream Jesus' words about woes to the rich are severely qualified with a version of "I don't mean you who earned your fair wages." All words of welcome that Jesus extended tend to be followed by having the less acceptable worshipers do the equivalent of sitting in the back of the bus. In effect, the worship space must be "pretty." Any reference to Jesus' death on the cross, or any mention of blood, must remain abstract; it's OK to speak about the fact of Jesus' suffering, but it's never acceptable to speak of the forensics of death by crucifixion. References to "taking up your cross" are metaphorical, in the form of dealing with obnoxious co-workers. The fear is that members will jump ship if they are ever confronted with the true cost of their salvation, or with the true meaning of the Great Commission to go into all the world (Matthew 28:19-20).


This sentiment spills over to the church's programs. Programs tend to include the socially accepted ones, such as hospital visitation, divorce and addiction recovery, travel, book discussions, international mission support, and Bible studies.


Occasionally, depending on the demographics, the church may also include a program of re-entry into society following a prison sentence -- as long as the ex-offender's crimes fit within acceptable limits. But certain programs tend to be absolutely off limits, especially anything that ministers to victims of crime and violence. This is a continuation of keeping the church "pretty." Domestic violence is a taboo topic inside as well as outside the church, so Gina and Steve were definitely behind the curve. A rape victim, or someone disfigured by violent crime, suddenly puts a face onto the things comfortably kept on the other side of a wall. Occasionally such a face can be a guest speaker, with overhead slides and handouts, and the speaker then takes food and money over the wall to the recipients. A good time is had by all, and nobody has to take hand-wipes to photo-ops.


THE DEFENSE


Because of the need to be "pretty," the experts have constructed an eloquent defense of their practices.

• If we're pretty, we attract a lot of resources (oops, members and checkbooks) and can reach out with greater effectiveness to glorify God.
• If we're pretty, we can appeal to a wider range of worshipers at all levels of their Christian maturity. Substantive theology can be pursued in Sunday schools and Bible studies.
• Icons in our auditorium? Stained-glass depictions of Jesus eating with prostitutes and tax collectors? Heaven forbid that we would put these idols into the same place where we worship God in Spirit and Truth!
• A crucifix in our auditorium? This is crucifying Christ again!

This combined attitude borders on hypocrisy, and it is what Gina and Steve ran up against. It flies in the face of the Great Commission, and it sanitizes religion to remove all of the call in Matthew 25.


THE REMEDY


Fixing the problem is simple in theory, and it can be seen in some very happy exceptions. One of these is The Rock Church in San Diego. Under its Senior Pastor, Miles McPherson, The Rock Church runs several programs that meet people where they are, without judgment. Two such programs are "JC’s Girls," an exit program for women who honestly want to stop dancing in gentlemen’s clubs, and "Luv 'em Up," a ministry to those of different mental ability.


For resource, here are a few links provided by friends who reviewed the draft of this article.
http://openlibrary.org/b/OL8218313M/Showtime!_Worship_in_the_Age_of_Show_Business which tackles primarily the church as more eye candy than "heart candy."
http://en.wikipedia.org/wiki/Finley_Peter_Dunne who is credited with the quote "Comfort the afflicted, afflict the comfortable."
http://urban.pcpc.orghttp://urban.pcpc.org, a mega-church that has addressed this matter creatively. Instead of creating a ministry to "the least of these," they actively support several Christian ministries in the area. They have an urban ministries staff pastor to oversee this work and invite members to volunteer. It’s not a direct involvement, but this is a start.
http://www.theraveproject.org, which addresses these complex issues from a Christian perspective was born out of rejections and disappointments.


I received indirect references to others, but these are samples. It’s heartwarming to know that these do exist, and that we’re not pioneering the concept. We have a long way to go, but a start has been made out there. Hopefully, in your own journey you will accumulate some resources and share them as well.


We've all heard it said, "If the job of the captain was to protect the safety of the ship, he'd never leave port." I once heard this quote in a sermon, paradoxically by a senior pastor who would never do anything to put his physical plant at risk.


Contrast this to the fictional Prime Directive of the "Star Trek" series. We can learn a lot when a church puts this idea into practice. When a church places God's priorities over the protection of its assets and income, when the endowment principal is spent on outreach to the hurting of the world, that church finds itself depending on the faith it promotes among its membership. It must seek first the Kingdom of Heaven, and trust the Heavenly Father to provide for its own needs.


What a concept!


Grace and Peace,
Charles+