Stewards

The Practice of Stewardship

I’m going to begin by saying I don’t have the answers to this. I’ve been thinking about this since I started at this church in September, even before I began, and still haven’t come up with an answer.

How do we practice stewardship better with limited resources?

Facts: few people give 10% of their income anymore.  I know I don’t, and can’t, with the amount of student loan debt, healthcare expenses and other things that have been added into my life. I’d like to give 10% and strive to get closer to that amount, but I can’t right now. 

In larger congregations, traditional stewardship campaigns may work, but I bet they don’t work as well as they used to.  While you may have a greater pool of people who can give ten percent or more, it’s not the same as it once was.  In smaller congregations, the pool of course is much smaller.  And there are income demographics to take into consideration.  I currently serve a small church, with most folks on a fixed income (retired) or two-income households that still struggle to make ends meet.  Most young adults in my congregation still live at home and/or depend upon their parents for childcare or other help. 

So what are our options, as income shrinks and operating expenses grow?

Some churches have opted to sell the building.  This is a great option for those who can go through the process.  It is difficult.  So many have memories that intertwine “church” with “building” and it is hard to let go.  I have now seen a number of congregations who have sold their building and moved into rental situations or have purchased much smaller, more efficient buildings for their ministries and they are thriving. Still others are meeting in more communal settings such as malls, schools, community centers, and bars.  Operating expenses are down, plus they have a nice financial cushion for the period afterwards.

For churches that aren’t in commercial locations, however, this can be a challenge.  Crunching the numbers, it may not be a great financial decision in the long run—short-term needs will be met, but longer term needs are set aside. 

There is, of course, the option of renting space. Most churches (in fact, I think all of the mainline Protestant churches I know if in the area) rent space to other groups.  We already do so.  What happens then is that one owns a building one cannot use except for the previously reserved times and dates.  As ministry is moving back out of the building and into the community, this isn’t necessarily a bad thing, but churches end up in the tenant/landlord business which isn’t always good business or good ministry.  I have seen some great models of this relationship where the church building has become more of a community center.  It can work, but it can be difficult as well.

I think, however, the question still needs to be asked of stewardship.  What does stewardship look like in the 21st century? Is it always about tithing or giving money?  What else does stewardship mean?

I have always thought of stewardship as taking care of the gifts God has given us.  Gifts such as finances, but also our time, our prayers, and our gifts.  Stewardship needs to have a holistic approach.  Those who cannot give much financially maybe give more of their time. We all know that one person in the church who does so much—they aren’t always the biggest givers financially but they are the biggest givers of themselves.  There are also those you know who are praying for you and the church.  They are giving much of their spiritual gifts and energy.  We need to find ways of cultivating those gifts and honoring those who give out of what they have.

But we still need to talk about money, and it’s not easy.  Some are repulsed by the thought of churches talking about money, especially pastors talking about money from the pulpit.  This hasn’t changed—if anything, it’s become more difficult as the gap between the rich and the poor increases.  There are those who cannot afford to give and those who don’t believe they should have to give because they can afford it. 

As I stated before, I don’t have the answers.  But I do believe we have to change the way we think about stewardship.  It’s beyond money, and yet still includes money.  It is beyond the giving of our individual gifts but it includes all that we can give, individually and collectively.   It involves the questions of how we use our buildings and whether it’s time to rent or sell our buildings.  It also involves the question of what is our purpose and vision and are we needed anymore?  

The questions about continuing on or closing are also difficult.  My small church is choosing to continue on, casting a new vision and generating new ideas and dreams for the church.  There is a lot of great energy here.  And yet, a church twice our size decided to close due to dwindling numbers.  Are we fools for thinking we can go on? Or are we dreamers with a lot of faith?  I think we may be a little of both. 

How are you addressing stewardship in your congregation?  How are you rethinking your ministries?  How are you rethinking the purpose of having a building?  How are you rethinking your church? For newer congregations, how are you addressing stewardship?

REFORMATION II

REFORMATION II

The Second Reformation Sunday, October 31, 2010 on the 493rd anniversary of the posting of the Thesis of Martin Luther

Reclaiming the Fundamentals of The Way

by Douglas C. Sloan

The Way is to...

* live the sacred life - here and now - of the one universal Good News message as the Kingdom of God.

* worship God, who has never been, at any time for any reason, a capricious God of death, war, murder, destruction, violence, abuse, vengeance, hate, fear, lies, slavery, systemic injustice, oppression, conditional acceptance, exclusion, segregation, discrimination, shunning, ostracism, eternal condemnation, eternal punishment, retribution, sacrifices, patriarchy, matriarchy, empire, nationalism, only one culture, only one race or portion of the population, parochialism, sectarianism, dogma, creeds, pledges, oaths or censorship – and who has never behaved as a Greco-Roman or narcissistic deity.

* worship God, who is singular, solitary, nonmaterial, immanent, transcendent – the sacred and ultimate reality, the divine mystery, the more – and who has always been a consistent God of life, peace, creation, truth, healing, rehabilitation, restoration, forgiveness, reconciliation, inclusion, participation, diversity, liberation, justice, resurrection, transformation, love and grace. There are neither multiple nor opposing divine forces or entities or identities or personalities. There is only God.

* know the grace of God to be unconditional and boundless – my acceptance by God requires nothing of me.

* know the love of God... .........to be unrelenting and unlimited; .........makes no exceptions and has no qualifications; .........to be the constant inviting presence of God; and .........to be the unconditional acceptance by God of me in my entirety as a gift.

* worship God, whose will is and who has always yearned for us to... .........be free and independent; .........think; .........be curious; .........be intelligent and wise; .........value knowledge over ignorance and compassion over knowledge; .........be creative; .........grow and mature; .........live long healthy satisfying lives; .........live non-violently without vengeance; .........be generous; .........be hospitable; .........be compassionate; .........do no harm; .........heal and rehabilitate and restore; .........forgive and reconcile and include all and have all participate; .........be good stewards of all resources; .........live here and now as one family; .........live in a loving intimate relationship with God; .........be transformed through resurrection; and .........be the kingdom of God.

* worship God, who has always been the same and whose character does not change and who is not capricious or abusive or narcissistic. God performs neither miracles nor acts of retribution. God neither saves nor condemns. God has never required and never accepted a sacrifice by anyone for any reason. God desires worship as relationship, not praise or euphoria. God does not preplan or predestine or interfere with the course or end of my life.

* reject as components or identifying characteristics or requirements of faith and worship and church and Christianity and life and God and Jesus and the Good News message and the Kingdom of God: death, war, murder, destruction, violence, abuse, vengeance, hate, fear, lies, slavery, systemic injustice, oppression, conditional acceptance, exclusion, segregation, discrimination, shunning, ostracism, eternal condemnation, eternal punishment, retribution, sacrifices, patriarchy, matriarchy, empire, nationalism, the superiority of one culture or one race or some portion of the population, parochialism, sectarianism, dogma, creeds, pledges, oaths, censorship, the valuation of thoughts or beliefs or praise or euphoria over justice and service and relationships, and any consideration of post-mortal existence.

* read scripture... .........as a sacrament for the experience and presence of God; .........for inspiration and motivation and contemplation and meditation and .........spiritual truth and insight and illumination about .........how God is a presence and influence in my life and .........to better understand the love and grace of God and .........to discern how God is calling me forward and .........beyond my previous understanding of God .........to a better and more complete and more mature understanding of God and .........how God is calling me forward .........to a more loving relationship with others and with God.

* know the best understanding of scripture requires... .........a scholarly knowledge of the original languages of the scripture and .........the linguistic devices used in the scripture .........(cultural assumptions, coded language, humor, sarcasm, hyperbole, .........poetic metaphor, etc.), .........of the cultural and historical environment in which the scripture was written, .........and .........of the people of that time by whom and for whom the scripture was written.

* know scripture as the metaphorical and narrative and thoughtful writings by the ancestors of my faith, who recorded their contemporary and historical, personal and cultural perception and understanding of the presence and influence of God in their lives and in the life of their community. While, at most, it can be persuasive or instructional, the scripture is not controlling.

* know the community of followers of The Way and worship and living the Good News message as the Kingdom of God to be more important than dogma and creeds and land and structures and debt and continuing expenses and material abundance and wealth accumulation and to be more important than pledges and oaths and empire and nationalism and patriotism and citizenship and civic religion and patriarchy and matriarchy and parochialism and sectarianism and political influence and social standing and financial clout.

* know largess to be more important than largeness and to hold that generosity and hospitality to all is a fundamental element of the Good News message and a defining characteristic of the Kingdom of God.

* know compassionate service to those who are hurt or lost or oppressed as a fundamental element of the Good News message and a defining characteristic of the Kingdom of God. Service requires partnership between the server and the served. Holy and wholesome service requires that the server be competent and healthy. Service is not slavery, not some form of enforceable servitude, and not an opportunity or a justification for the server to be oppressed or abused.

* know that as the children of God, we are one family in one place. There are no races, no tribes, no indigenous peoples, no ethnic groups, no castes, no nations, no royalty, no aristocracy, no social classes, no economic classes, no genders, no sexual orientations, no geography, no religions, no denominations, no sects, no churches, no elite, no privileged, no saved, no unsaved, no slaves, no outcasts, no untouchables – none of these are a consideration or a barrier or a limitation to the possession and development and utilization of time and effort and gifts and talents for service to others or participation in the Kingdom of God – there is no “us” and no “them”, no “here” and no “there”, no families other than the one family of all people together in one place as the children of God.

* know Jesus as: an intelligent compassionate Jewish mystic who had a strong persistent connection to and participation in and understanding of God; who could explain the reality of God to others and introduce them to a personal experience of God and a personal relationship with God; a messenger of the Good News and an example of the Kingdom of God. Because Jesus was effective as a messenger and successful as an example, he was killed. Both in message and self-understanding, Jesus was non-messianic and non-eschatological.

* know an experience of “the resurrected Jesus” or any other positive divine experience as an experience of the immediate and tangible presence of God, to know with confidence the reality of being and being in and of the Kingdom of God.

* not regard Jesus as divine or as a sacrifice or atonement or ransom or a substitute for me. The Good News message and the Kingdom of God and the presence and experience of God are what are divine in mortal life. Because of the love and grace of God, sacrifice and atonement and ransom and substitution on my behalf are not required for me to be accepted by God and to participate fully in and as the Kingdom of God.

* know the reemergence and revitalization of the disciples after the death of Jesus: ......–– as the first followers of The Way; ......–– as the first Good News resurrection and transformation; ......–– as the first example and witness that ......–– resurrection and transformation do exist and ......–– do not require death as a precedent; ......–– as example and witness that ......–– resurrection and transformation are available to all; and ......–– as example and witness that ......–– the Kingdom of God is here and now and active.

* know baptism, regardless of the method used, as a public act of private intent – to commit to living as a follower of the Good News message by being the Kingdom of God. Other followers are to provide the new follower with tolerance (ideally, acceptance) and the safety of time in a place devoid of condemnation and retribution which is necessary for the new follower to put behind and to put away a past life, to let the previous life die and in its place resurrect a new transformed life and person.

* know communion, regardless of the frequency it is shared or what elements are used, as a public act of universal unity. We gather at an open table where, without exception and without qualification, all are invited. At an open table, we celebrate and affirm the ever-present life of the Good News message and the ever-present all-inclusive unifying love of the Kingdom of God.

* proclaim “Jesus is Lord” and mean that I have no other Lord, that no person of any social or political or religious position has dominion over my life. To proclaim “Jesus is Lord” is to take a moral and spiritual stance and to commit an act of radical counter-cultural non-violent defiance of the oppression and systemic injustice committed by empire and civic religion and by individuals who are more interested in power over others than in service to others. My faith is personal. My faith is not a matter of proxy or the authority of others.

* know that the Good News message is not a loss of my freedom or independence, indeed, it is a much fuller realization of my freedom and independence; is not a forsaking of intelligence or wisdom or knowledge or the search for new knowledge or learning or finding new ways to see reality, or new insights into the workings and purposes of reality, or discovering or creating new visions of what reality could be; is not to forsake seeking or questioning or doubting or examination or reexamination or analysis or reanalysis. The Good News is dynamic, not static; is life, not death, not after death; is growth, not stunted development; is moving forward and moving beyond my current existence and is moving forward and moving beyond my current understanding of my existence and of God.

* be guided and instructed by the Good News message, which is: ......–– God is unconditional boundless grace and unlimited unrestrained love ......–– and always has been;

......–– God wants to have a loving intimate relationship with each of us ......–– without exception and without qualification;

......–– seek justice as healing and rehabilitation and restoration;

......–– seek universal reconciliation and inclusion and participation;

......–– in healthy partnership, ......–– compassionately serve all who are hurt or lost or oppressed;

......–– be generous and hospitable to all;

......–– live non-violently without vengeance and ......–– with a cheerful fearlessness of death and worldly powers; and

......–– be – here and now – the Kingdom of God.

Whatever we do – Whatever we are – Wherever we are – – can never separate us from the love and grace and the surrounding and inviting and welcoming and inclusive presence of God.

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REFORMATION II - letter size --- 8.5" x 11", 6 pages (appropriate size for copying and sharing)

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BIOGRAPHY Doug is a member of Central Christian Church (Disciples of Christ), 4950 East Wabash Avenue, P.O. Box 3125, Terre Haute, IN 47803-0125 (812-877-9959). Central Christian Church (Disciples of Christ) is an open and affirming congregation where Doug has served as Elder and Treasurer and enjoys his continuing membership in the choir as the lowest voiced bass. He graduated in 2009 with a M.Ed. in Curriculum and Instruction from Indiana State University and a BS in Management Information Systems from Ball State University in 1997. Since August 2005, he has been a member of the CIS Adjunct Faculty at the Terre Haute campus of Ivy Tech Community College of Indiana. He has been published in DisciplesWorld and Encounter: Education for Meaning and Social Justice. In the summer of 2010, Doug became a contributor to [D]mergent. Of the 7 articles he wrote, 5 are in the top 10 most-viewed articles at [D]mergent. Doug is married to Carol, a First Grade teacher, and is the father of two sons.

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STUDY RESOURCES To better understand the theology of Reformation II, please read the previous seven [D]mergent articles by Doug Sloan, listed here in order of publication: ..........RECLAIMING CHURCH ..........GOD IS... ..........RECLAIMING GOD ..........RECLAIMING MIRACLES ..........RECLAIMING NOT ..........RECLAIMING the GOOD NEWS - an epistle ..........RECLAIMING FORGIVENESS - it's personal

THESIS OF MARTIN LUTHER - in English