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Friday, July 4, 2014

Why Millennials are Leaving the Church


I believe that this article first appeared in 2013.  I think it reflects an article that bears reflection.  


Why Millennials are Leaving the Church

By Rachel Held Evans, Special to CNN

(CNN)  At 32, I barely qualify as a millennial.
I wrote my first essay with a pen and paper, but by the time I graduated from college, I owned a cell phone and used Google as a verb.
I still remember the home phone numbers of my old high school friends, but don’t ask me to recite my husband’s without checking my contacts first.
I own mix tapes that include selections from Nirvana and Pearl Jam, but I’ve never planned a trip without Travelocity.
Despite having one foot in Generation X, I tend to identify most strongly with the attitudes and the ethos of the millennial generation, and because of this, I’m often asked to speak to my fellow evangelical leaders about why millennials are leaving the church.
Armed with the latest surveys, along with personal testimonies from friends and readers, I explain how young adults perceive evangelical Christianity to be too political, too exclusive, old-fashioned, unconcerned with social justice and hostile to lesbian, gay, bisexual and transgender people.
I point to research that shows young evangelicals often feel they have to choose between their intellectual integrity and their faith, between science and Christianity, between compassion and holiness.
I talk about how the evangelical obsession with sex can make Christian living seem like little more than sticking to a list of rules, and how millennials long for faith communities in which they are safe asking tough questions and wrestling with doubt.
Invariably, after I’ve finished my presentation and opened the floor to questions, a pastor raises his hand and says, “So what you’re saying is we need hipper worship bands. …”
And I proceed to bang my head against the podium.
Time and again, the assumption among Christian leaders, and evangelical leaders in particular, is that the key to drawing twenty-somethings back to church is simply to make a few style updates  edgier music, more casual services, a coffee shop in the fellowship hall, a pastor who wears skinny jeans, an updated Web site that includes online giving.
But here’s the thing: Having been advertised to our whole lives, we millennials have highly sensitive BS meters, and we’re not easily impressed with consumerism or performances.
In fact, I would argue that church-as-performance is just one more thing driving us away from the church, and evangelicalism in particular.
Many of us, myself included, are finding ourselves increasingly drawn to high church traditions  Catholicism, Eastern Orthodoxy, the Episcopal Church, etc. precisely because the ancient forms of liturgy seem so unpretentious, so unconcerned with being “cool,” and we find that refreshingly authentic.
What millennials really want from the church is not a change in style but a change in substance.
We want an end to the culture wars. We want a truce between science and faith. We want to be known for what we stand for, not what we are against.
We want to ask questions that don’t have predetermined answers.
We want churches that emphasize an allegiance to the kingdom of God over an allegiance to a single political party or a single nation.
We want our LGBT friends to feel truly welcome in our faith communities.
We want to be challenged to live lives of holiness, not only when it comes to sex, but also when it comes to living simply, caring for the poor and oppressed, pursuing reconciliation, engaging in creation care and becoming peacemakers.
You can’t hand us a latte and then go about business as usual and expect us to stick around. We’re not leaving the church because we don’t find the cool factor there; we’re leaving the church because we don’t find Jesus there.
Like every generation before ours and every generation after, deep down, we long for Jesus.
Now these trends are obviously true not only for millennials but also for many folks from other generations. Whenever I write about this topic, I hear from forty-somethings and grandmothers, Generation Xers and retirees, who send me messages in all caps that read “ME TOO!” So I don’t want to portray the divide as wider than it is.
But I would encourage church leaders eager to win millennials back to sit down and really talk with them about what they’re looking for and what they would like to contribute to a faith community.
Their answers might surprise you.
Rachel Held Evans is the author of "Evolving in Monkey Town" and "A Year of Biblical Womanhood." She blogs at rachelheldevans.com. The views expressed in this column belong to Rachel Held Evans.

Thursday, July 3, 2014

  Liturgy (λειτουργία) means "the work of the people" originating from the Greek denoting the public duty of citizens.  In the Old Testament it is used for the worship in the temple, in the New Testament it is also used in Luke 1:23, (of Zechariah's service in the temple) Phil 2:17,2:30, Heb 8:6, 9:2 translated as ministry, service, or worship.  While it refers to the services, rites, sacraments, of the church, it also carries the idea that it is our participation in worship as we recall the words of the church in our worship.

Too often the we do not see worship as being something that we participate in.  It is easy to become a spectator at worship thinking that the minister, or the priest, the choir, are the actors performing for our benefit.  Christian worship rather is a collective worship in which all participate, having been called by God.  Together we sit in silence and praise, together we pray, listen, read, respond, confess, rejoice, cry, and wait.  Together we are refreshed, renewed, forgiven, empowered, and sent to live in the love and grace of God to share the love that we have so freely received.  We connect not only with believers living today, but with the church of the past, the Communion of the Saints. We cannot make the mistake to think of worship in terms of "contemporary" or "traditional", one form that is liturgical, and one form that is not.  It is  usually best to avoid the terms "contemporary", "blended" and "traditional" as all worship has elements that are both ancient and modern.  All worship that is God centered worship is liturgical, sacramental, and confessional whether it utilizes harp, organ, strings, or drums, guitars, brass, or synthesizer.

Below is an article written by professor Rev. Dr. Michael Van Horn that is a very well written description of worship in the Christian tradition, it describes the various aspects of the reformed worship service and how those components connect with our theology and life.  I post this as it is an excellent guide for us to read as we prepare for worship.


What is Worship?
By:   ~ The Rev. Michael Van Horn, Ph.D.

Human beings were created for worship. The triune God has invited us to share in His life, and Jesus, our High Priest, leads us into the presence of God by the power of the Holy Spirit. Our celebration of worship is the central way we make ourselves present to what God has done and is doing through Jesus Christ.
Worship should never be a spectator sport. We are invited to engage as whole people in the public service of remembering God's covenants with His people. The liturgy is not our words, but the Church's words, given to us by a gracious, self-revealing God. We need worship, as one writer says, because we need the "weekly practice at not being God" and discovering just who the one true God is. It is only with this vision clarified that we can ever discover who we are, and flourish as human creatures. A service of worship church contains four basic elements: The Gathering, the Word, the Table, and the Sending. Each of these elements intentionally forms us into the people of God, mindful of God's gift of Himself:
1. Gathering as the People of God
We come together, out of our various and distinct places of service in the world, to be joined together as one people with one purpose; to be re-oriented to God's life and God's world.
Silence - We pause briefly to hush the "noise" of our lives, recalling that, left to ourselves, we have nothing to say to God.
Call to Worship and Invocation - Here we recite our purpose for gathering and are reminded that we come only at God's gracious invitation. For this gift, we can only respond by saying "thank You."
Confession of Sin and Words of Pardon - We do not come before a holy God on our own terms. We have sinned. We have hurt others and ourselves. Confession is honesty about who we are in the light of who God is. We confess our sins together, with the whole Church, because we do not stand alone in our brokenness. Yet, we come to confession not to grovel in anxiety, but to empty our hands of our own "solutions" so that we can receive God's gift of promised forgiveness in Christ.
Peace - As forgiven and reconciled people, we have been called to a ministry of reconciliation in the world. Since God has forgiven us, we can forgive others and live at peace with them. We start with the family of God, speaking words of peace in Christ, and continue by extending that peace in all our relationships and choices.
Praise - Learning again that God has met us in our need, and has abundantly forgiven us, we celebrate in songs of gratitude and joy. Once again, these are not merely our words, but words given to us by God in His Church.
2. Listening to God's Word
The center of our worship is the revealed speech of God. God has spoken to His people "words of eternal life," and we take time to simply, reverently, and humbly listen to what God is saying. The Scriptural story is our story, as the people of God. This is a story of people caught up in God's grace, human faithfulness and failure, and God's constant loving kindness toward us.
Scripture – There can be as many as four passages from Scripture read,  (Old Testament, a Psalm response, New Testament Epistle, and a Gospel reading). These texts, often taken from a three-year lectionary cycle, are shared in common by Christians from many denominations around the world. Here we remember that God is speaking to all of us, the whole people of God, and our response at this Word is one of gratitude: "Thanks be to God!"
Sermon - The sermon is a prayerful attempt to proclaim the Word of God within our lives together as followers of Jesus Christ. God's Spirit continues to speak to us, and we are compelled to hear the daily call to faithful discipleship.
Creed - Biblical worship always includes response. In our affirmation of faith, we are invited to corporately affirm what the Church proclaims. With this confession, we join our voices to the Church around the world and throughout time, saying, "Yes Lord, we believe, and will obey."
3. Gathering at the Lord's Table
Here we begin to act as obedient disciples, through giving of our lives, interceding in prayer for others, and sharing in the meal that identifies us as people of the kingdom - the body of Christ for the world.
Offering - Like the rest of the worship service, the offering is a meaningful symbol. By giving to the ministries of the Church as an act of worship, we are acknowledging a deeper, larger reality: All of life is a gift from God. What we joyfully give in worship should keep us mindful that everything we have is a gift of God and should be used for His glory.
Prayers of the People - God has ordained us to be priests. Part of that priesthood is the work of intercession. In the prayers of the people we begin the lifelong task of bringing before God - through the ministry of Jesus, in the power of the Spirit - the needs of the world, the church, our communities and families, and ourselves.
The Eucharist - Communion is the reality of participating in the life of God through the gift of Jesus Christ to us. Here we give thanks to the Father for His work of creation and redemption; we remember the Son, Jesus, for His life-giving life, death, and resurrection even as we await His coming; and we ask for the presence of the Spirit to join us to the life of Christ and to transform us into kingdom people, who seek to live lives of justice and peace in the world, until the day the Kingdom of God fully arrives.
4. Going out into God's World
Worship makes "sense" of the world, inviting us to see and do the world God's way. The end of the service is really a beginning: the beginning of a life of worship in which we love God and neighbor, seeking to "do justice, love mercy, and walk humbly with our God."
Sending - Having heard God speak, having learned the Good News, having been nourished at the Lord's Table, we have been commissioned for the work of Jesus in our homes, places of work and play, in the whole creation. The "sending" offers words of direction - marching orders - for the people of God: "Go in peace to love and serve God and neighbor." We have work to do.
Benediction - Yet we must always remember that the work that must be done is really God's work. We need God's grace and blessing to fulfill our calling as the Church in the world. The final words should ring in our ears, and burn in our hearts every day of life as our primary identity: "The blessing of God Almighty, the Father, and the Son, and the Holy Spirit be with you and remain with you always."

  

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EVANGELII GAUDIUM: Evangelism marked by Joy


APOSTOLIC EXHORTATION 
EVANGELII GAUDIUM 
OF THE HOLY FATHER 
FRANCIS
    
 TO THE BISHOPS, CLERGY,
CONSECRATED PERSONS 
AND THE LAY FAITHFUL 
ON THE PROCLAMATION OF THE GOSPEL
 IN TODAY’S WORLD


In a 2013 apostolic exhortation titled Evangelii Gaudium “the Joy of the Gospel” Pope Francis presents  to the church a kind of evangelism that promotes a "a sound decentralization", it recognizes both the need to contextualize evangelism as well as the true scope of the topic.  He writes, "I have chosen not to explore these many questions which call for further study.  Nor do I believe that the papal magisterium should be expected to offer a definitive or complete word on every questions which affects the church and the world  It is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territories." 

What Pope Francis does offer however are guidelines and direction on a wide ranging scale dealing with evangelism, mission and the gospel in the context of the church in the world.  In the United States it is my opinion that evangelism, especially in evangelical protestant denominations, has suffered from a narrow, individualistic, and personal approach.  Often characterized by asking new converts to "pray the sinners prayer" and ask Jesus into their hearts.  Separated from baptism or discipleship in the church, this kind of evangelism is plagued by a kind of reductionism that leads both to spiritual disillusionment and false teaching.  This document offers a much needed corrective.  Acknowledging the need for a renewed personal encounter with Jesus, the Pope frames this within a greater context.  Pope Francis begins by noting that in a culture of consumerism and self interest, people tend to dismiss both the poor and God.  The result of living in a consumer driven culture is a self interest that runs counter to the love of God.  Yet evangelism holds out the hope of forgiveness and restoration in God, taking us away from our self centeredness and to a God-centeredness.  This has implications for the church as much as for those outside the church.  Furthermore, this evangelism should flow out of the joy of the gospel.  On this invitation the Pope invites the faithful to embark on a new chapter of evangelism marked by joy.  

Quoting Benedict XVI he also notes that, "Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction."  Our joy stems from the love of God revealed in Jesus Christ (Introduction I:7).  Evangelism is also anchored in God's covenant, God's initiative in loving us first, and the Eucharist in "grateful remembrance."  It encompasses the call for both the believer and the unbeliever, for the converted and unconverted.  What protestants tend to call "discipleship", Francis refers to the demands of baptism.  Quoting the Second Vatican council, "Christ summons the church as she goes on her pilgrim way…to that continued reformation of which she always has need in so far as she is a human institution here on earth."  The Pope focuses on reform in the church, pastoral ministry, homilies, the poor, peace and dialogue, and spiritual motivations in mission.  This is a document that Christians interested in evangelism, mission and the church should carefully read and studied.  When too often evangelism in the popular culture of the United States has reduced it to simply praying a "sinner's prayer" or focusing on the afterlife, this documents reflects the historical emphasis of the church in a salvation that is both corporate and personal, that has an impact both in this life and the next.