Why Ministries to Millennials Are Attractive

10 Things You Won’t Find in a Church That Attracts Millennials

http://faithit.com/10-things-wont-find-church-attract-millennials-frank-powell/

“What differentiates a church culture that attracts Millennials from one that repels them?”

By Frank Powell

Many people are pessimistic about Millennials, but I believe the next generation is poised to transform the culture (and the world) for the good. For many churches and leaders, however, Millennials are (to borrow from Winston Churchill) “a riddle wrapped in a mystery inside an enigma.”

I would agree with Churchill’s statement on some levels, but the riddle can be solved. Once you find out what makes Millennials tick, they are not that puzzling. They simply have a unique set of passions, interests, and viewpoints on the culture and the world.

But the church has largely failed to take stock in this generation because they are different. This is a problem. A lack of knowledge breeds fear, and this is true of the church in relation to Millennials. Many churches do not take the time to know the next generation, so they are stuck with attaching stigmas (many untrue) to them.

There are churches, however, that are thriving with Millennials, and if you did some investigation I believe you would find similar results, regardless of the church locale.

So, what differentiates a church culture that attracts Millennials from one that repels them? There are many factors, but I want to highlight ten really important ones. If your church wonders why reaching the next generation is difficult, the following points might shed some light on your struggle.

1.) There is a strong resistance to change.

The next generation doesn’t understand why churches refuse to change a program, activity, or even an entire culture if they aren’t effective. Millennials don’t hold traditions close to their heart. In fact, for many (myself included) traditions are often the enemy because many churches allow traditions to hinder them from moving forward.

Is this right? Maybe. Maybe not. But it is a reality nonetheless. One that must be understood.

Millennials are tired of hearing the phrase “this is how we have always done it.” That answer is no longer acceptable. Millennials want to change the world. Many times traditions hold them back from this. Change is necessary to remain focused on the vision and being externally focused, among many other things. The next generation understands this.

2.) A compelling vision is lacking or non-existent.

If creating an environment totally void of the next generation is your goal, especially those with any initiative and talent, refuse to cast vision in your church. That will drive Millennials away faster than the time I saw a rattlesnake in the woods and screamed like a girl. Don’t judge me. I hate snakes…and cats.

It baffles me when a church doesn’t value vision and planning. In no other arena of life do we refuse to vision and plan, but for some reason the church is different.

“If your vision doesn’t compel, move or stir people, your vision is too small.” ~ Craig Groeschel

Millennials will not invest in a church that refuses to dream big because they see example after example of an infinitely powerful God doing amazing things through normal people. You might think they are naive, but most Millennials don’t believe they have to wait until they receive a certain degree or reach a certain age to start non-profits, plant churches, or lead businesses.

So, go ahead and believe “the Spirit is supposed to guide us, not a man-made vision” or just allow sheer laziness to lead the way, but your church will continue to be void of the next generation.

3.) Mediocrity is the expectation.

Quite simply…the next generation is not content with mediocrity. They believe they can (and will) change the world. Good or bad, they have a strong desire for the extraordinary. Failure is not going to drive the train. This also seems like a foreign concept to many in previous generations, but Millennials aren’t scared to fail. And they believe churches should operate with a similar mindset.

Failing and being a failure are mutually exclusive. They dream often and dream big because they understand they serve a God who works beyond their abilities.

Millennials have a collective concern for making the world a better place, and mediocrity fits nowhere in those plans.

4.) There is a paternalistic approach to leading Millennials.

If you want to push the next generation from your church, refuse to release them to lead.

This is one I have experienced personally. If you want to push the next generation away from your church, don’t release them to lead. Simply giving them a title means nothing. Titles are largely irrelevant to the next generation. They want to be trusted to fulfill the task given to them. If you micro-manage them, treat them like a child, or refuse to believe they are capable of being leaders because of their age and lack of experience, wisdom, etc., they will be at your church for a short season.

Millennials will not allow age to keep them from leading…and leading well. If you refuse to release them to lead, the next generation will quickly find another church or context where they can use their talents and gifts to their full capacity.

5.) There is a pervasive insider-focused mentality.

Traditional or contemporary worship? High church or low church? A plurality of elders, board of directors, or staff-led church? While past generations invested a lot of time in these discussions, most Millennials see these conversations as sideways energy. There might be a time and place for talking about acapella versus instrumental or high church versus low church, but the time is very rarely and the place is not from a pulpit or in a small group.

Millennials won’t attend churches that answer questions nobody is asking.

“When the faithful saturate their schedules with Christian events at Christian venues with Christian people, the world has a hard time believing we hold the rest of the world in high esteem.” ~Gabe Lyons

What is important to Millennials? How a church responds to the lost in the world, both locally and globally. How a church responds to the poor, homeless, needy, and widowed. If you want to ensure your church has very few Millennials, answer the questions nobody is asking, spend most of your resources on your building, and have programs that do little to impact anybody outside the church walls.

The next generation is pessimistic towards institutions…the church included. Millennials are not going to give their time and resources to a church that spends massive amounts of money on inefficient and ineffective programs.

Church leaders can get mad or frustrated about this, or they can consider changing things. Churches who value reaching the next generation emphasize the latter.

6.) Transparency and authenticity are not high values.

Despite what I often hear, most Millennials value transparency and authenticity. If your church portrays a “holier than thou” mentality and most of the sermons leave everyone feeling like terrible people, your church will be largely devoid of the next generation.

Why? Because the next generation knows something the church has largely denied for a long time…church leaders are not in their position because they are absent of sin, temptations, or failures. Millennials have seen too many scandals in the church (i.e. Catholic church scandal) and witnessed too many instances of moral failures among prominent Christian leaders [(i.e. Protestant church failures.)]

Millennials are not looking for perfect people…Jesus already handled that. Millennials are looking for people to be real and honest about struggles and temptations.

7.) Mentoring is not important.

This is a common misconception about Millennials. While they do not like paternalistic leadership, they place a high value on learning from past generations. I have a good friend who lives in Jackson, TN, and he occasionally drives to Nashville (two hours away) to sit at the feet of a man who has mentored him for years. He does this because his mentor has knowledge my good friend highly values.

He is not an exception. I have driven as far as Dallas to spend a weekend with a family I love and respect. I had no other reason for going than to watch how they parent and let this man give me nuggets of wisdom on following Jesus and loving others. Many might think this is ridiculous, but this is what makes Millennials unique.

They value wisdom and insight. It is a valuable treasure, and they will travel long distances to acquire it.

Millennials aren’t standoffish towards those who have gone before us. They place a high value on learning. But they want to learn from sages, not dads. If your church is generationally divided and refuses to pour into the next generation, you can be sure your church will not attract Millennials.

8.) Culture is viewed as the enemy.

Millennials are tired of the church viewing the culture as the enemy. Separationist churches that create “safe places” for their members, moving away from all the evil in the city, are unlikely to attract the next generation. The next generation is trying to find ways to engage the culture for the glory of God.

Millennials are increasingly optimistic about the surrounding culture because this is the model of Jesus. He loves all types of people, does ministry in the city, and engages the culture. They also know the church does not stand at the cultural center anymore.

In past generations, preachers could stand in pulpits and lecture about the evils of the culture because the church shaped the culture. Today, this is not true.

The goal of Christian living isn’t to escape the evils of the culture and finish life unharmed. To reach people today, the church must be immersed in the community for the glory of God.

9.) Community is not valued.

This might be the greatest value of Millennials. Community is a non-negotiable part of their lives. And they aren’t looking for another group of people to watch the Cowboys play football on Sunday…the next generation desires a Christ-centered community. They value a community that moves beyond the surface and asks the hard questions.

Community keeps Millennials grounded and focused. Community challenges them to reach heights never imagined alone. Jesus lived in community with twelve men for most of His earthly ministry. Jesus spent a lot of His time pouring into people. Community isn’t an optional part of a Millennial’s life…it is essential.

Personally, I have seen the value of community on so many levels. Without authentic Christian community, I wouldn’t be in full-time ministry today. I wouldn’t have overcome serious sins and struggles. I wouldn’t have been challenged to live fully for God.

In a culture becoming increasingly independent and disconnected, Millennials model something important for the church. There is power in numbers. As an African proverb states,

“If you want to go fast, go ALONE.
[But] if you want to go far, go TOGETHER.”

Millennials want to go far and want their life to have meaning. In their minds this is not possible without deep, authentic, Christ-centered community. I agree.

10.) The church is a source of division and not unity.

Nothing frustrates Millennials more than a church that doesn’t value unity. Jesus’s final recorded prayer on earth in John 17 has been preached for years. What many churches miss is one of the central themes in that prayer…unity.

On four separate occasions, Jesus explicitly prays for unity. It was important to him. He brought together tax collectors and Zealots (just do some research if you want to know how difficult it would have been to bring these groups together). He brought people together. This is why places like coffee shops are grounds (like my pun?) for a lot of Millennials. They want to be in environments where everyone feels welcomed and accepted.

Churches that value racial, generational, and socio-economic unity will attract Millennials. Why? The gospel is most fully reflected when all of these groups are brought together, and most of them are just crazy enough to believe the power of the Spirit is sufficient to make it happen.

Some churches and leaders don’t see the value of changing to reach this generation, but once they realize this mentality is wrong it will be too late. The Millennials are a huge part of the population today (about 80 million strong), and if your church is serious about the Great Commission, your church also needs to be serious about understanding this generation.

Are there other qualities or values you think are important to Millennials? Leave a comment below! Let’s continue the conversation.

I love you all! To God be the glory forever. Amen!

- FP

*About the Author Frank Powell: Devoted follower of Christ, college/young adult minister, husband to Tiffani Powell, dad to Noah and Micah, avid blogger/writer, sports fan. You can follow him on twitter here and read more blogs here!

The Millennial Church and its Postmodern Gospel Message for Renewing Orthodoxy

From the outset of writing Relevancy22 it was felt that the contemporary church's definition of Christian orthodoxy had become too narrowly restricted and filled with its own conservative political and social platforms that were definitely un-orthodox and not the Jesus way of thinking. Apparently I am not alone as many of today's millennial generation are similarly convicted that Jesus' ministry was to all men and women - especially to the outcast, the unempowered, and despised. That He necessarily involved Himself in the affairs of human justice and equality. And that He did not hold back His retribution towards any religious ideologies that would diminish God's love and justice with one's own ideas of rightness and equality.

Hence, over the past three years of Relevancy22's blogging we have been developing a postmodern, post-evangelical reference site that has been actively revisiting every church dogma and doctrine so as to purposely reset historic Christian orthodoxy apart from its more conservative evangelic interpretation of those same doctrines. I say "evangelic" because any doctrine or dogma that speaks Jesus as the heart-and-soul of Christianity is both orthodox and evangelical as broadly defined. But conservative, or liberal, party politics or religious identification is another matter - one speaks law and legalism whereas the other speaks universalism and libertinism.

However, any church movement - even an evangelic church movement - can be compromised by good intentions and over reaction to the events of one's contemporary times and eras. But a wise man or woman will look back on their life and say, "Hey, this isn't about Jesus anymore, but about my wants and needs that have diminished my Lord and Savior's gospel to humanity." At which point those convicted servants of the Lord must stand up and speak God's name back into the ranks and files of His people until they understand how well-meaning religious intentions have co-opted the gospel of Christ.

And so, today's latest articles are seeing the same things while speaking to the church's need to not confuse the historic definition of Christian orthodoxy with its own contemporary ideas of what it thinks the gospel of Jesus is-or-is-not. That contemporary orthodox Christianity must always carry with it the burden of speaking Jesus' gospel in relevant biblical terms without compromising the intent of God's Word, grace, and salvation. That true Christian orthodoxy is not to be conscripted towards conservative - or liberal - political and social agendas. More rather that orthodox traditions of the Christian church must always be forward looking as much as backwards looking. That it can neither so be old-timey conservative as to be despised and distrusted, or so progressively liberal as to become a meaningless religious book club. That the name of "Christian" means something. That being "a follower of Jesus" carries with it social ramifications. And that the onus is placed upon the church to wrestle with the difference between God's grace and truth and its own liberality, conventions, and social mores.

So then, the church must speak in the language of its generation - which in this case is postmodernism. And to know the difference of when to let go with the church's past conventions - which in this case would be its secular modernism. And most importantly, to allow all these religious drivers to reset a progressive tone of liberality towards God's creation - both in terms of caring for mankind as well as for this good earth (see the ecology sections on this site's sidebar, or begin here: Aldo Leopold - Caring for this Good Earth). In this way is orthodox Christianity in time-and-keeping with its antecedent past much as we as people must continually re-evaluate ourselves in order to stay in step with our kids, our families, our schools, and our societies. We can ill-afford to be careless with either by always listening, observing, discussing, questioning, debating, and absorbing. This is the charge of God to His good servants wishing to do His will on this earth even as it is  done in heaven.

We can ill afford to speak Jesus' name in less submissive tones than those which are spoken by the Spirit of God as He works the Father's will. Consequently, we test all things - including church doctrines and dogma, its traditions and folklores - that all our ways and thoughts and ministries may be as expansive as the love of God. And as truthful as His love would direct us into His longsuffering care and humility. Without shading its meaning towards our own private interpretations of the Scripture or preferences of gospel ministry. God's love is larger and more forgiving than we think. And it can, and will, make fools of us all if we do not remember His grace and mercy in all things, including the very church organs and edifices of His sheep-like people that have become stone walls to His goodness, forgiveness, hope, and healing, denying His power to all. May this not be. Peace.

R.E. Slater

April 11, 2014

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6 Reasons Millennial Christians Will Change Everything 

http://www.relevantmagazine.com/god/god-our-generation/6-reasons-millennial-christians-will-change-everything

despite millennials' social mistrust, bleak financial situations, and all the other

mind-numbingly depressing data... millennials tend to pretty upbeat about the future

by Tyler Francke 

April 9, 2014

Tyler Francke is a print journalist and freelance writer in the Pacific Northwest. He is the founder and lead contributor of the blog God of Evolution and author of the forthcoming novel Reoriented. Follow him on Twitter @tylerjfrancke.

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The circumstances may look bleak, but here's why you can be upbeat about this generation.

A recent and widely discussed study by the Pew Research Center has given researchers new insights into the Millennial generation, greatly expanding a knowledge base that appeared to previously consist of little more than “They sure seem to like Starbucks” and “They refuse to move out of my basement.”

While some of the study’s revelations were not exactly groundbreaking (they have tons of debt—who knew?), others raised eyebrows, like their tendency to shun institutions, including religious ones, at rates far surpassing their parents and grandparents.

The bottom line is that, in many ways, Millennials are very different than the generation that preceded them, and some folks might be a little nervous about that. But we can lay those concerns to rest, because, as Christians, there is a lot to be excited about in the generation that’s poised to inherit the future.

1. They’re Poised for Revival.

Studies have shown that Millennials are much less religious than previous generations. Could this really be a good thing? Absolutely. First of all, while it’s true that roughly three in 10 Millennials (29%) claim no religious affiliation, 86% still profess belief in God, which doesn’t really sound like an atheists’ society.

What’s more exciting is that the arc of history bends toward spiritual renewal. Many of our country’s greatest revivals—from the Second Great Awakening to the hippie-era “Jesus movement”—were immediately preceded by periods of increased apostasy and reduced church attendance. So, be alarmist if you must, but don’t be surprised if Millennials wind up embracing pure, unadulterated faith at rates that put their predecessors to shame.

2. They’re More Individualistic.

According to New York Times columnist Ross Douthat, individualism is the one denominator underlying all of Millennial's generational trends. It’s why they’re optimistic about their personal futures but distrust society as a whole; why they’re fleeing congregations Exodus-style while still maintaining private beliefs in high numbers; why they’re addicted to selfies and sharing their latest exploits on Facebook.

And individualism can be a great virtue, even in a Christian context. Because though Scripture describes the Church in corporate terms—as “a body”—the metaphor collapses without some individualism. A homogenous mixture of identical material is not a body, it’s a gelatinous blob. A body has many different parts, fulfilling many different roles.

Millennials are a unique generation, the most diverse this country has ever seen. And if the Church God has in mind is not a blank wall, but a glorious, messy mosaic of color and awesomeness, then they may just fit the bill quite nicely.

To reach one’s audience with the truth of the Gospel or any other message, you have to speak their language. In 2014 and beyond, the language of our culture is increasingly becoming digitized.

3. They Speak Tech.

Pew describes Millennials as “digital natives”—the first generation that has not had to adapt to new technology and the Internet. Like Bane in The Dark Knight Rises, they were “born in it, molded by it.” This is their turf, and they are oh so ready to reclaim it.

When Jesus became man, He was very much a man of His day. He didn’t just speak the language, He knew what to talk about, sharing simple stories couched in the terms of instantly relatable, everyday experiences.

And Millennials are fluent.

4. They Question Everything.

You hear Millennials being called the “Why?” generation, and it's hard to deny that the nickname fits pretty snugly. It also reflects their tendency to be wary of institutions, political parties and even other people in general (less than 20% of Millennials agreed with the statement that “most people can be trusted”).

Such radical skepticism may seem distasteful or inherently combative, until you remember the high premium Scripture places on shrewdness and "testing everything". In that light, their eagerness to dissect the issues themselves (and maybe squish around in the guts a bit until they get to the heart of the matter, and see if they like how it beats) appears a lot less negative.

In fact, you could argue that Millennials' comfort with re-examining long-held traditions—and, sometimes, jettisoning them without hesitation—is one of their most Christ-like qualities. After all, Jesus torpedoed the conventions of his religious contemporaries by the boatload, once illustrating the point by saying that you can’t pour new wine into old wineskins.

With Millennials, that won't be much of an issue. Pour away.

5. They Don’t Toe the Party Line.

At first glance, it may be tempting to read the Pew study and conclude that the Millennial generation is bent wildly to the left. Actually, half of Millennials identify as independents, but they do tend to be pretty blue on most issues.

Honestly, I don’t think this is because young Evangelicals are simply becoming more liberalized. What’s happening is they’re going back to the words of Jesus, and realizing He didn’t say a lot about exact political stances, but He did seem to harp on things like loving others and serving the poor.

So they’re breaking rank from the polarizing two-party system and trying to find a third way instead.

6. They are Relentless Optimists.

Interestingly, despite Millennials' social mistrust, bleak financial situations and all the other mind-numbingly depressing data that apparently characterize their existence, Millennials tend to pretty upbeat about the future—both their own and that of the country as a whole. While only 32% said they’re now earning as much as they need (far lower than the other generations), 53% said they will earn enough to meet their financial needs in the future (which is far higher).

You can chalk this all up to wishful thinking if you want to, but here’s what I think: Optimists and pessimists look at the same world, and both see exactly what they want and expect to. And they help bring about the same.

God can use anyone, but it’s harder for those who don’t believe things can get any better to open their hearts' to God's leading. Things will get better, and I’m going to do everything I can to make sure they do, in whatever small way I can.

And I know my fellow Millennials will, too.

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How Christian Orthodoxy must separate itself from
the Evangelical culture of conservative politics

How Conservative Evangelicals Misunderstand Millennials

April 5, 2014

"What millennials are calling for is for the old guard of Evangelicalism to return to orthodoxy and to stop putting their political and social positions on top of their definition orthodoxy and then using them as a measuring rod to determine who is in and who is out. We are calling leaders of Evangelicalism to repent of making Jesus in their own image by imposing on the Christ of the Scriptures social and political ideas that were completely foreign to him. And most of all, we’re calling the leaders of Evangelicalism to stop demonizing the next generation who is doing our best to worship, obey, and follow Jesus Christ in a cultural context that they know little about.

There are unique challenges that face the way millennials live out our faith in this ever-expanding new world that require us to rethink and reform what it looks like to be Christian. All of us truly desire to see our world transformed by the Gospel of Jesus and the way that is going to look for us will be radically different then the way it looked for them.

"At the end of the day, I think the unfortunate reality is that many in the old-guard of Evangelicalism are going to continue to refuse to hear out the millennial Evangelicals and continue to perpetuate the myth that we’re just trying to rid ourselves of orthodox theology and embrace hipster, social justicey, teddy bear forms of Jesus.

But this opposition should not stop us from pursuing Jesus with our whole lives. I no longer fear being called a “heretic” by more conservative Evangelicals, because I am confident that as long as I am pursuing Jesus as he has been revealed in the Gospels, then I am going to be okay. And it is precisely my love and desire to follow Jesus that is fueling my passion to do justice in the world. To work to un-politicize the Gospel. To work for a better world for all people. Jesus is my motivation. He’s my goal. And I firmly believe that for most millennial Evangelicals, this passion for Jesus will continue to empower and spur us on to a much more robust faith, hope, and love."

Gay Rights, World Vision, and the Evangelical Pushback to Both

The Christian agency World Vision ran into the acerbic buzz saw of the evangelical machine last week and lost big time. Singularly proving yet again evangelicalism's adamant refusal to lawfully admit gay civil rights into the evangelical workplace by utilizing popular media outlets such as Christianity Today to acerbate public discord in an ungracious temper. It also betrayed its own disturbing religious judgment by deftly refusing to extend God's divine love towards all men and women, specifically the LGBT community. As well as by upholding its own discriminatory views towards any church, or church-related organization, that wishes to stand in solidarity with the gay community pertaining to individual civil rights in the workplace. Clearly this is wrong and has done very harmful things to intelligent, sensitive Christian organizations wishing to protect gay rights without projecting discrimination, bigotry, or bias.

It is an issue that is heart-felt by many and as plainly conflicted as it is maligned in the public conservative Christian press. And yet, we are talking of individual civil rights and freedoms that must have as much legal standing before a civil court of law as would any straight, non-gay, married, or divorce couple. Legally, this is not a sin issue. It is a civil rights issue. And it was this latter intent that World Vision had wished to rectify with disastrous results at the behest of its primary supportive constituents in the conservative world of evangelicalism. It is a disgrace which has been met with disgraceful behavior and intemperate words (see Huffpost's quotes below) not beholding to any proper church dogma or doctrine except those built upon social exclusion and religious intolerance.

The Lord of the Harvest, the I Am who I Am, the Holy One of Israel, Immanuel, the Son of God and Son of Man, Jesus, spoke to the religious bigots of His day and found them distasteful to his tongue and speech. Jesus had far more gracious words to say to the harlot and tax collector than He did to the Jewish priest and scribe of His day. And it is as true now in today's amalgamation of church polities and ethics as it was then in Jewish society's politics and religious culture. It would be foolish to pretend to those religious zealots speaking hate with hateful actions that they are not fearfully heard and seen by the Judge of this good earth. That this God of grace and wrath does not listen to the plea of the sinner nor see the intemperate wrath of the unrighteous. Who Himself is that same divine Good Samaritan who hears the cry of the robbed and beaten. Who stops to kneel, bless, and assist, those lost souls of this land of ours in deference to the religious bigots that walked by with nary a concern or care to help or attend the harmed and despised. Nay, as a zealous evangelic pinned upon the pride of his or her religion, it would be a fearful thing to fall into the hands of God's holy judgment without seeking repentance from deed and work. Of doctrine and dogma. Of religion and faith until met with favor by the God of all grace who listens to the cries of all His children. And not just to those whom the religious church deems are favored by God and man, institute and press, organization and feckless law.

The Parable of the Two Sons

Matthew 21.28 “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.

Thus and thus is God the God of all grace, and not just some grace. Nor is He a God of a conditional grace. Or a bullying grace that is discriminatory and bigoted. He is a God who is present in His people as much to bless as He is to discipline and correct. And it should be a prayer amongst all His children that the winnowing fork held within God's holy hands not fall upon His redeemed people at the behest of this disgraceful thing that was done this past week towards an outstanding Christian organization wishing only to serve the impoverished family and orphaned child while conscientiously recognizing the civil rights of its serving employees, whether gay or not. Even so, it would be a hearty recommendation here that both board and staff let all go and proceed forthwith as a newly reorganized post-evangelic corporation re-committed to the rights and protections of all men and women everywhere. And not to those few whom it elects are religiously unworthy for corporate protection. To proceed forthwith and not look back to the unjust institutions of a discriminating church gone amiss in doctrine, speech, and deed.

Ironically, even so did Lot proceed from his own Sodom and Gomorrah as his dithering wife reconsidered God's very words and looked back upon its destruction to never again look forward to God's blessings so overcome with the salt of the gospel spilling out from her pores. A gospel that can leaven as much as it can kill if unwisely applied by only a secular wisdom. Was this backward look a longing for an old familiarity? Perhaps a fear of moving forward into an unknown wilderness at the hand of God? Or was it perhaps a more selfish wish to see God's vengeance fall upon a land hardened to His grace and mercy? Even so, it is a fearful thing to pretentiously be judge-and-jury upon God's holy creation if the Lord of Creation has said otherwise. Did not even Jonah condemn the Lord's mercy and seek his own death rather than preach the saving grace of God? Or the prodigal son flee his own Father than to serve at his right hand? The church need not give this lost world any more reason to hate the gospel. Its greatest enemy can be its very self. A thing which we wish to undo and not present should Christ be preached, lived, and exampled to all the nations, fiefdoms, gangs, and despots of this world. The church must not become that very thing it would preach against. It is made of a finer cloth, truer intent, and purer soul. Yea Lord, let it be so.

So then, let us do what is right in the sight of the Lord and not what is evil. It is right to proceed forward in recognizing the civil rights of all men. Even that of the gay community. And to share the grace of God to all men. Even to those whom we would judge and condemn. Part of that sharing is by altering both social conscience and legal constitution even as slavery was disallowed within the union to the great distaste and unholy judgments of its Christian churches and religious communions at the time. Henceforth did wickedness quickly arise to divide an already turbulent civil union of states bent upon unholy greed and illicit welfare when these godless acts did thus proceed and were not stopped, apprehended, or reconstituted, as a right of equality to all who lived within the American union. Whose discriminating laws protected only some of its population that were of the right colour, class, race, or gender, as deemed right-and-proper by its blinded slave masters to mammon and sin.

Even so dear Lord, have mercy upon your church and give to it your holy wisdom. Even now come into our midst to judge the work of our hands, the thoughts upon our overzealous hearts, wishing only to honor you but knowing not how aside from a contemptible legalism that is graceless and unwise. Give to us this day of Thy great grace and compassionate mercy in a time of much suffering, strife, and confusion, within the midst of Thy people seeking only to obey you but so easily led astray by the fears of our hearts. The spurious words of religious men and institutions. And the sin of our condemning hearts. Give to us your holy Spirit to guide and direct into your ways of grace that would impart a peace and goodwill to all - even to those unlike ourselves. Amen.

R.E. Slater

March 31, 2014

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World Vision

World Vision, Gay Marriage and Taking a Stand on the Backs of Starving Children

http://www.huffingtonpost.com/kristen-howerton/world-vision-gay-marriage_b_5025749.html

Kristen Howerton

Posted: 03/26/2014 8:48 pm EDT Updated: 03/26/2014 8:59 pm EDT

On Monday Christianity Today reported on a shift in World Vision's employment policy with regard to sexual morality. World Vision is a Christian organization dedicated to serving impoverished children and has always held a pretty rigid code of morality for employees. Specifically, employees are not to engage in sex outside marriage. But recently the organization decided that it would not discriminate against Christians in legal same-sex marriages in terms of employment. World Vision did not take a public stance on homosexuality or same-sex marriage itself, choosing instead to remain neutral on what World Vision President Richard Stearns describes as a divisive issue among Christians.

"It's easy to read a lot more into this decision than is really there," Stearns said. "This is not an endorsement of same-sex marriage. We have decided we are not going to get into that debate." He added, "Changing the employee conduct policy to allow someone in a same-sex marriage who is a professed believer in Jesus Christ to work for us makes our policy more consistent with our practice on other divisive issues."

News of this policy change spread like wildfire, with many Christians applauding World Vision's decision. Still others were quick to denounce World Vision, threatening to drop the children they sponsor though the organization. Several Christian leaders were vocal about their disapproval. Justin Taylor of the Gospel Coalition; Russell Moore, the president of the Ethics and Religious Liberty Commission of the Southern Baptist Convention; and Denny Burk, a professor at the Southern Baptist Theological Seminary (and apparently the self-appointed gatekeeper of Christendom) had condemning responses up within hours of the news.

This response is disheartening to me on many levels, firstly because I don't believe that World Vision really even took a stance on gay marriage. They are an aid organization dedicated to ending child hunger. In my opinion, their employee mandates are what I would expect for church employment, if a bit rigid for a nonprofit working on poverty issues. My view is that as Christians, we should be willing to partner with anyone wanting to advance our call to help the poor. You have 13 sexual partners each week, but you want to help me build a school in Haiti? All right. Get your work shoes on. Of course, it is Word Vision's prerogative to hold the standards that they do, but for me to lend support, they are irrelevant. I don't live in a world where I require everyone I do business with to follow my exact moral code.

But I'm also dismayed because I suspect that none of this would have been front-page news or worthy of outrage if World Vision had simply removed their rules about employee sexual conduct in general. For whatever reason, same-sex "sin" is the issue that Christians get riled up about. If World Vision had said, "Hey, we're not going to put restrictions on the sex lives of our employees, period," I really doubt that World Vision would be getting Rob Bell'ed right now. People probably wouldn't care, because there are plenty of Christian organizations that don't require every employee to sign behavioral contracts. Call me cynical, but I really suspect that this is more about the idea of gay employees than it is about issues of purity amongst World Vision employees.

More alarming than the frustrating homophobia, though, is the fact that people are willing to make starving children the victims of a socioreligious debate. Check out some of the comments on World Vision's Facebook page:

Disgusted by your cowardice. How can you recognize a "marriage" that is not even recognized by God? This is disgraceful, and I am deeply saddened that I will no longer be able to support my child of 8 years because of your misguidance. You lost way more Christians today than you will gain in homosexuals. So so sad.

Tragic and unwise decision today. I hate that I have to pull my sponsorship but I will as soon as your phones open tomorrow since I can't do it online. The loss of support for kids and people around the world is the responsibility of those who made this tragic decision, not those who were given no choice but to pull their support.

WV, my wife and I will be pulling our contributions because of your stance in homosexuality. I am very saddened for the poor people you have compromised. The gospel cannot be taught by an organization who contradicts such a clear position in the bible.

These responses are so sad to me. We've sponsored children through World Vision for over 10 years, and anyone who sponsors a child knows that World Vision creates a very personable relationship between the sponsor and the child.

We currently sponsor Santiague, who is 15 and lives in Haiti, and Dalvin, who is 7 and lives in Uganda. Santiague lives with his parents, three brothers, and two sisters. His parents struggle to provide for the family. His mother and father are farm laborers, but they aren't able to meet their family's needs. With our help, Santiague is in school, and his community is provided with seeds and training on new farming methods. Dalvin lives in a community gravely affected by the HIV/AIDS epidemic and has lost his parents. He lives with his sister and grandmother. Our sponsorship helps meet his basic needs and also provides health-care improvement for the entire community. It has been a blessing to get updates over the years and watch them thrive.

It is unfathomable to me that people would choose to punish and drop the child they sponsor over a difference in doctrine -- or, in this case, an organization's decision to allow for differences. I visited the World Vision Facebook page and was so incensed by the number of people announcing their dropped support of sponsored kids. As my friend Nish said on Twitter, "Wanna piss me off? Pick debatable doctrine over giving a child food, water, healthcare, safety and education."

Is children's access to food, water, and education trumped by keeping gay people out of a job at a nonprofit? If we want to serve people, we should not make distinctions about whom we serve, and we should not deny those we serve out of disunity or division. It's astounding to me that Christians would take food from starving children because a gay person might have helped in getting it there.

I'm concerned that children who are served by World Vision will suffer, and I'd hate to see that happen. I'm also concerned that the exiling of Word Vision from certain Christian circles will further erode the divide between believers who are at odds over the issue of same-sex marriage, when their entire purpose was to avoid the division inherent in this issue. Are we really ready to excommunicate one another over this issue? I'm so tired of Christians trying to remove a seat from the table to keep away people who have different views on this.

I'm also just so, so dismayed that this is yet another instance in which Christians are telling the world that their feelings about gay people are stronger than their compassion, that their anger over gay employees is greater than their anger over starving children.

I am thankful that this does not represent all of us. I would love to see people who are concerned about this pick up the slack from the Christians who are dropping their children over this. I've decided today to sponsor another child. Will you consider it?

Sponsor a Child through World Vision

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Jacquelline Fuller, Google Executive Resigns
From World Vision Board Over Gay Marriage Decision
http://www.huffingtonpost.com/2014/04/03/world-vision-google-board-member-resigns-gay-marriage_n_5085554.html?ncid=fcbklnkushpmg00000051


Posted: 04/03/2014 1:42 pm EDT Updated: 04/03/2014 2:59 pm EDT

SEATTLE (AP) — A World Vision board member has resigned in protest after the Christian aid group quickly reversed its decision to hire employees in same-sex marriages.

Jacquelline Fuller, director of corporate giving for Google Inc., said in an email Wednesday to The Associated Press that she remains a "huge fan" of the group's work on behalf of the poor, but she resigned Friday "as I disagreed with the decision to exclude gay employees who marry."

She declined to comment further.

Last week, World Vision U.S. was at the center of an uproar after confirming it would hire employees in gay marriages. The charity, based in Federal Way, was started by evangelicals and grew to become a nearly $1 billion international relief agency.

Some prominent evangelical leaders condemned the decision, and several thousand donors canceled their child sponsorships over the new policy. Within two days, the charity backtracked, causing a separate backlash, this time from evangelicals and others who supported recognition for married gay employees. Washington is among the states that recognize same-sex marriage.

Fuller had served on the board for just over two years. World Vision President Richard Stearns released a statement thanking Fuller for her service.

A World Vision spokesman, Steve Panton, said no other board members have resigned. Panton said the board of directors met Wednesday and will meet again within the next few days "to assess our past and future actions."

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Follow up articles to read

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How Christian Orthodoxy must separate itself from

the Evangelical culture of conservative politics

How Conservative Evangelicals Misunderstand Millennials

April 5, 2014

"What millennials are calling for is for the old guard of Evangelicalism to return to orthodoxy and to stop putting their political and social positions on top of their definition orthodoxy and then using them as a measuring rod to determine who is in and who is out. We are calling leaders of Evangelicalism to repent of making Jesus in their own image by imposing on the Christ of the Scriptures social and political ideas that were completely foreign to him. And most of all, we’re calling the leaders of Evangelicalism to stop demonizing the next generation who is doing our best to worship, obey, and follow Jesus Christ in a cultural context that they know little about.

There are unique challenges that face the way millennials live out our faith in this ever-expanding new world that require us to rethink and reform what it looks like to be Christian. All of us truly desire to see our world transformed by the Gospel of Jesus and the way that is going to look for us will be radically different then the way it looked for them.

"At the end of the day, I think the unfortunate reality is that many in the old-guard of Evangelicalism are going to continue to refuse to hear out the millennial Evangelicals and continue to perpetuate the myth that we’re just trying to rid ourselves of orthodox theology and embrace hipster, social justicey, teddy bear forms of Jesus.

But this opposition should not stop us from pursuing Jesus with our whole lives. I no longer fear being called a “heretic” by more conservative Evangelicals, because I am confident that as long as I am pursuing Jesus as he has been revealed in the Gospels, then I am going to be okay. And it is precisely my love and desire to follow Jesus that is fueling my passion to do justice in the world. To work to un-politicize the Gospel. To work for a better world for all people. Jesus is my motivation. He’s my goal. And I firmly believe that for most millennial Evangelicals, this passion for Jesus will continue to empower and spur us on to a much more robust faith, hope, and love."

Revisualizing the Church as Fellowship and Community

SHE’S NOT A MEGACHURCH. SHE’S MY SISTER.

http://shaunaniequist.com/shes-megachurch-shes-sister/By Shauna NiequistPosted in - General on March 11th, 2014

When I was three, we lived so close we could walk to the church my parents started. When the first building was being built, we’d walk over every evening to watch the construction. We had little hard hats, my brother and I, and we’d check every day what had been done, what new beams or walls, what new electrical or plumbing.

I know that my church’s name is shorthand for all manner of things—seeker movement, megachurch, modern evangelicalism, whatever.  But those words don’t tell you who she is.

She’s my sister. She’s less than a year older than me. Here in Chicago, we call that Irish twins. She was my playground, my safest place, my home more than the house I grew up in. I’ve worked there, cried there, stood in weddings there, witnessed funerals there. I fell in love there, working alongside the man who became my husband.

People ask what it’s like to be a pastor’s kid. I don’t know the difference. What’s it like to be anyone else’s kid?

What I know is that the church is my family every bit as much as my aunts and uncles are. What I know is that the very best parts of who I am today were nurtured along by that incredible community—by Sunday school teachers and junior high small group leaders and mentors and friends who walk with me still.

I know it’s a thing. I know people write about it, rage against it, have strong opinions about it. But I’m not talking about all that. I’m talking about who she is.

If I could reach through the computer and take you by the hand, I’d walk you through the hallways and tell you stories of confession and redemption. I’d show you where I learned to read God’s word, where I learned to listen for his Spirit, where I gave my life to him and to his purposes here on earth.

I’d show you where I got a concussion in junior high, and where I was standing when a boy reached to hold my hand for the first time. I’d show you where I was baptized, where I was when I watched the Twin Towers fall on September 11th, where I sat trembling just before I preached there for the first time, scared out of my mind.

I’d introduce you to Casey, who I met in 6th grade, who is one of my dearest friends to this day. I’d sit you down to talk with Dr Bilezekian, my Dad’s mentor, a man who’s been like a grandfather to me. I’d introduce you to men and women who’ve been volunteering there for more than thirty years, holding babies or packing up groceries in the care center or sweeping up, long after the services are over.

My church isn’t perfect. Sisters, of course, know each other’s faults better than anyone else. But being a sister also means you get a front row seat to the good, the beautiful, the fiercely loving and thoroughly grace-soaked best parts of it all. The view from here is breathtaking.

For a long time, I didn’t write much about my church. I needed, for a long time, to talk and write about other things, to make a way and a voice for myself that wasn’t only defined by the pastor’s daughter part of my life.

But this church of mine, this sister: it’s not only the church of my childhood. It’s the place where I pray, sing, confess, take communion now. It’s the community that shapes me, walks with me, instructs me, holds me now.

I’m not little anymore, and neither is she. But she’s still my sister.

You learn all sorts of things growing up the way I did. And one of them is this: the labels never suffice. The articles and blogs and books and outside opinions never will capture the real thing. They’ll reduce it to policy, numbers, data.

They fail to capture what a church actually is: real live actual humans, showing up day after day, year after year, building something durable and lovely over time, together, with prayer and forgiveness and love.

They forget that it isn’t an institution. It’s a family. She’s my sister.

A Growing Millennial Gap - An Interview with Ken Wilson on "A Letter to my Congregation" (LGBT)

Amazon Link

Interview with Ken Wilson on ‘Letter to My Congregation’

http://www.readthespirit.com/explore/interview-ken-wilson-letter-congregation/

David Crumm, Editor

March 2014

AMERICAN attitudes toward our gay and lesbian relatives, friends and co-workers are changing so dramatically that the Pew Research Center ranked this shift as the first historic milestone among 13 changes that researchers identified over the past year.

TODAY, two major evangelical voices—and two highly respected observers of American religious life—are joining in the launch of a new book: A Letter to My Congregation. The four are …

* KEN WILSON, author of this book-length letter, which he wrote to his large congregation in the Midwest to explain why even devoutly evangelical Christians should welcome gay, lesbian and transgendered men and women.

* DAVID P. GUSHEE, based at Mercer University, where he is a theologian and author widely read in evangelical congregations. Most significantly, Gushee decided to publicly change his stance on this issue in the opening pages of Ken Wilson’s new book. (His Wikipedia entry.)

* PHYLLIS TICKLE, a scholar and journalist who is highly respected for her books, magazine articles and lectures about trends in American religious life. (Her Wikipedia entry.)

* And, TANYA LUHRMANN, based at Stanford University, where she is a leading anthropologist studying religious movements—including the Vineyard denomination in which Ken Wilson is a pastor. (Her Wikipedia entry.)

Tickle, Gushee and Luhrmann explain why they are supporting Ken’s efforts in a series of introductions to his new book—and you can read all three introductions on our new resource page for A Letter to My Congregation.

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In this daring and compassionate journey of faith, the Rev. Ken Wilson apparently becomes the first pastor of a large evangelical congregation in America to so publicly reverse centuries of condemnation of gays and lesbians—and bring his congregation with him in welcoming gay and lesbian members at all levels of the church.

With the launch of this book, many people nationwide are asking: How did Ken Wilson do this?

In today’s interview you will learn: He did it by slowly and carefully studying the Bible, praying about these matters and talking with families in his congregation. The result, according to early online reviews of his book, “adds incredible freshness and insight” to a debate that threatens to tear churches and families apart. Reviewer David C. Sinclair writes that Ken “shows us a way forward that embraces our differences.… And, most importantly, he cogently argues for unconditional inclusion as we seek God together.”

* * * * * * * * *

HIGHLIGHTS OF OUR INTERVIEW WITH KEN WILSON

ABOUT ‘A LETTER TO MY CONGREGATION’

DAVID: The Pew Research Center reports that we’re at a historic turning point on this issue, based on their tracking of data nationwide. But, beyond all that data, what have you seen from a pastor’s point of view? Can you see and feel the change among the people you encounter everyday?

KEN: Yes, 10 years ago, as an evangelical pastor I didn’t know gay people and a lot of the people in my congregation would have said they didn’t know gay people—but that has shifted dramatically. Now, most people say they have at least one gay friend. And, even more importantly, for young people this is a non-issue. Of Millennials who leave the church, a large number leave over the church’s exclusionary stance on LGBT people. Young people just can’t understand that exclusion. They know plenty of LGBT people personally and they don’t want to be part of a church that excludes their friends.

Now, this has become a big issue for parents who have children who are affected by this in various ways. They’re losing their kids over this question, whether those kids are LGBT themselves or they know and care about someone who is. The question for men and women in the church becomes: Do I care so much about the ideology of this issue that I’m willing to lose my children over this? This is an issue where parents and their children are absolutely affected everyday in local congregations.

I had a small group of people from our church who reviewed an early version of this letter with me. We went around the room and asked each person to tell us: What’s my personal stake in this conversation?

Every single person had a gay friend or loved one or family member and each one told the group—often with tears in their eyes—how much this mattered to them. This included people who accepted gay relationships and people who still had moral questions about gay relationships. We all were affected. This really is a historic change.

DAVID: I’ve been a journalist covering religion in American life for nearly three decades and I believe it’s accurate to say that you’re the first pastor of a large, evangelical church to go public about such a dramatic change on this issue with your congregation coming along on the journey. Millions of readers know that Rob Bell and Brian McLaren have changed in their public stance on this issue, but that was after they had left their congregations.

For readers wondering about this claim, I want to clarify: We’re talking about large, traditionally evangelical congregations and pastors who have gone so public in reversing their LGBT policies with their congregations. I’m not seeing them, at this point. If you’re out there reading this, please email us at www.ReadTheSpirit@gmail.com

But, having said all of that, let me ask: Are you aware of anyone else we should mention here?

KEN: I’ve been looking, too, and I am aware of some other evangelical congregations across the country that are moving in this direction. I don’t want to name them because they’re still on this journey and they’re not wanting to go public right now. And, just like you, David, I’d love to find and talk with others who are on this journey. I’d love to learn from them about how to do this—and how we can help others to do this.

‘The eyes of the world …?’

DAVID: Since David P. Gushee is also putting his name on the line with this book, the two of you were invited to speak at the California LGBT film festival, called Level Ground, last week. The festival was covered in the Los Angeles Times and other news media. Do you feel the eyes of the world are upon you?

KEN: No, I don’t feel that way and I don’t want to focus on the psychological pressure. My first responsibility is to lead my church through this transition successfully. Yes, I know there is a lot at stake here. There are many evangelical pastors out there whose hearts are inclined to go in this direction, but they can’t even begin to talk about this. I think once we can demonstrate that, yes, it can be done—then I think there are going to be many evangelical congregations that will follow. Before long, there is going to be a strong and growing expression of evangelicalism in America that is making space for gay people.

DAVID: How do they start? I can imagine a lot of readers of this interview—and readers of your book—wanting to know: How did Ken do it? How can I start this process?

KEN: The first thing is to convince pastors that they should give themselves permission to start asking the questions. There are so many pastors and other church leaders who want to do that, but they are inhibited from even starting the process. They see this as a “loser” issue for them. They don’t see any way to build a coalition around this—no way to build a consensus in their congregation. So, they don’t even start lifting up the questions that their hearts want to ask.

DAVID: You found the courage. Now, you have opened up the conversation in your church to a point at which you realize how deeply many families care about this issue. But we’re talking here about the very first, private steps—the first moral questioning. Give us a little sense of how that began for you.

KEN: Well, for me, I asked myself: Why am I willing to make so much space in the church for people who are remarried after divorce—despite the Bible’s very strict teaching against that—and I’m not willing to make space for gay and lesbian people? And I kept asking myself: Why does this particular moral stance of the church about LGBT people cause so much harm?

‘Is this really the teaching of Jesus …?’

DAVID: Let’s talk about the harm. In your book, you make an eloquent appeal: We can’t keep waiting on this issue. We can’t keep kicking these questions down the road. Every day, real people are being harmed by the church’s rigid condemnation.

KEN: When I started pondering these questions, I realized that this particular stance of the church really is harmful. When a married man in a congregation has an adulterous affair with another woman—and he’s confronted about it—we don’t have suicides as a result. But, we do have teenagers committing suicides at higher rates when they are part of congregations that have these exclusionary teachings about homosexuality. Is this really the teaching of Jesus when our exclusion of people is contributing to a rise in suicide?

DAVID: These are tough questions for evangelical leaders to ask. There’s a lot of fear around even raising the questions, isn’t there?

KEN: The church is an anxious system. It’s organized around the most anxious members, including those who threaten to leave if exclusionary policies aren’t upheld. In fact, pastors become so anxious about these members that we tend to overestimate how many in the congregation share these views.

‘My worst fears …’

DAVID: You were afraid, right?

KEN: I had a lot of fear about this! I dreaded it! And, you know what? My worst fears have not been realized. Not even close to my worst fears. Yes, I have lost some key people and, yes, we have lost some income over this and it has affected attendance—but not nearly as badly as I had expected.

If you’re a pastor, it’s easy to exaggerate the fear. As pastors, we have to find ways to duck out from under this big cloud of fear that surrounds this issue.

‘A healer’s heart …’

DAVID: This took time. This book describes a journey with your congregation that began years ago. How long ago?

KEN: Phyllis Tickle is a big part of this story from the very beginning. Our Vineyard church in Ann Arbor began working with Phyllis Tickle on prayer about 10 years ago. Our church helped Phyllis to promote praying The Divine Hours and we became an online host for the Divine Hours. She visited our congregation in 2005 and, as I got to know her, she became a personal confidant. I would send her prayer updates as I began experiencing a significant shift in my own prayer life. Eventually, my wife Nancy and I were invited to their home outside Memphis. And that’s how I met Dr. Sam Tickle, Phyllis’ husband, a leading doctor in the Memphis area and, some years ago, one of the first to begin treating people in the AIDS crisis.

A a result of all this, Sam and Phyllis had a lot of gay and lesbian friends and they took us to a church that was filled with gay and lesbian and transgendered people. It was as if someone had gathered a congregation of sexually excluded Christians and I was just taken aback by the clear presence of Jesus in that assembly of people. The cognitive dissonance I was experiencing—as a traditional evangelical pastor—was just through the roof! I credit Dr. Sam Tickle with really helping me in this journey. He was so obviously a compassionate and caring physician and Christian and he related to people with a healer’s heart that was just infectious.

DAVID: Everyone on the cover of your book played a role in this journey, including Dr. Tanya Luhrmann, the famous scholar and researcher. Tell us how your paths crossed.

KEN: Tanya is a world-class anthropologist who had done research on how evangelical spirituality mediates an experience of God. She studied this in Vineyard churches and I became aware of her work. I read her book When God Talks Back: Understanding the American Evangelical Relationship with God and I thought it was brilliant. Her book helped me to be a better pastor and I got to know Tanya herself through a gathering of Vineyard scholars, where we both talked about her book.

‘Describing a journey and inviting others …’

DAVID: You found many of Tanya’s ideas to be very helpful, especially the questions she raises about how a person can communicate a personal spiritual journey to others. You also worked with a prayer exercise Tanya provided and, in the midst of that exercise you found your method: writing a letter.

KEN: How would I communicate all of this? I thought a lot about that. And, I decided to write out the whole process of what I was going through as a pastor struggling with these questions. Through this letter, my struggle could become a representative struggle for others. I wasn’t writing an argument. I was describing a journey and inviting others to accompany me.

DAVID: Then, I also want to ask you about David P. Gushee, who dramatically decided to go public with his own change on this issue in the opening pages of your book. How did that come about?

KEN: I met David Gushee in 2006 through another issue we were working on. We were in a gathering of evangelical leaders with top-level environmental scientists—people like E.O. Wilson—to talk about climate change and environmental concerns.

So, I had known David and I had worked with him on that environmental issue. He is the co-author of Kingdom Ethics: Following Jesus in Contemporary Context, which is a top book in evangelical seminaries. I liked that book, too, but the one section I thought was weak in Kingdom Ethics was the section on homosexuality. I called David and I said, “I love your book, but I have questions about this one section. It feels to me like you’re just rehearsing the traditionalist views.” And I asked him, “Where are you on this—now?”

He told me that someone close to him had come out as gay and his views were changing. I sent him the manuscript of my letter, then, hoping that he might say something like: Well, I don’t agree with Ken’s conclusion, but this is a legitimate part of the conversation. That was as much as I could hope.

DAVID: Instead, you got a shock.

KEN: It was a shock! His reply was: “What can I do to help you?” And, then, he wrote such a powerful Foreword to the book. I mean, I was feeling way out on a limb here and it was such a blessing that he came forward and was so supportive of this. I’m a pastor. I’m not the kind of scholar that Dr. David P. Gushee is. And yet he stepped forward and has been so supportive of the whole thing.

‘Who wants to go up against 2,000 years …?’

DAVID: The Pew Research Center captures the historic opportunity we all have, right now, to help people make a transition on this issue. In just 10 years, Pew reports, Americans have gone from less than half of us saying “homosexuality should be accepted by society” to 60 percent today! Then, there’s another dramatic jump when the question is asked another way: “Is same-sex marriage inevitable?” Then, more than 7 in 10 Americans say: Yes.

Those two answers show us millions of Americans who are in turmoil on this issue. Millions know this change is coming—but still can’t find a way to accept LGBT people as a part of society. One of the brilliant strategies in your book is to say: Church members don’t have to be united in our personal moral conclusions—but we must unite in welcoming people into the church. Am I saying that correctly? You’re not demanding that everyone immediately agree on moral acceptance, but you are saying that it’s time for the church to fully welcome LGBT people.

KEN: Right. The problem is that so many people in the evangelical community—and in the faith community in general—want to find a way to accept and include gay and lesbian people, but they have serious questions based on their faith tradition. Who wants to go up against 2,000 years of Christian consensus on an issue? But, already, many people do know that our hearts are telling us something else. People are realizing that, even if they don’t fully understand how to think through this issue, there’s a more serious question we’re facing: the do-no-harm test.

‘What is the Good News of Jesus?’

DAVID: Yes, Pew explains this shift in American experience. This has become personal for Americans nationwide. Pew reports that a huge number of people—7 in 10 Americans—say they know “some” or “a lot” of gay or lesbian people. In other words, we know who we’re hurting if we condemn gay and lesbian people. They’re our friends, our family.

KEN: Right, we’re talking about a lot of people! And, this issue is the tip of a much, much bigger iceberg, which is the branding of Christianity—ever since the rise of the Religious Right—as this movement of people who primarily are “against things” and, even worse, as a movement that is “against people.”

Christianity is losing followers in America because of this. What’s at stake is more than just individuals with gay friends. What’s at stake here is how Americans make friends with Jesus. The bigger question is: How can the church promote human flourishing? Have we reduced the message of Jesus to a rigid list of things that people are forbidden to do—or, worse yet, to a list of people we’re mad at? Are we just a movement that stigmatizes and excludes people?

We’re really asking is: What is the Good News of Jesus? What does Jesus stand for?

DAVID: These are the emotionally wrenching questions you’re hearing from families, as a pastor, right?

KEN: Exactly. I began to realize this when parents started coming to me privately as their pastor, telling me that a teenage son or daughter thought they were gay. I saw how much fear, how much distress—and how much harm—was happening in these families. I began to realize: Something is wrong with this picture.

Parents were having to choose between their faith and their own children. This was a profound problem! Of course, some parents tried to adopt the approach of “loving the person but hating the sin,” and that might sound like a nice bromide if you’re not actually living in these relationships. In real lives, in real human relationships, that is such an alienating thing to say.

The truth is: There are gay young people in all congregations, whatever the congregation teaches about homosexuality. So, we’ve got a dangerous situation here when we condemn and exclude people. Just look at the data on suicide rates. As a pastor, I began to realize: This can’t be the fruit of the Spirit. There’s something wrong here.

‘The Gospel is an invitation.’

DAVID: You’re sure to draw a lot of criticism, along with all the appreciation that’s sure to come your way, as well. What final thought do you want to leave with readers—critics and supporters of your work?

KEN: I hope that people who care about the church will ask themselves: Don’t we care about the harm being done to vulnerable people? Do we really want to sacrifice our children? Is that the message of Jesus? Or, is the Gospel an acceptance of us that is so powerful that it is life changing? And, as a result, we want to invite others into the company of Jesus. I think the Gospel is an invitation.

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VISIT our resource page for the new book, which includes all three introductions by Gushee, Tickle and Luhrmann … plus much more! Order a copy of the book, right now, from Amazon (via links with this interview)—or use the links in the resource page to order from Amazon, Barnes & Noble or other online retailers. Bookmark our resource page for the book, because—in coming weeks—we will be adding free Discussion Guides.

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ALL THIS WEEK, read more about the latest research into changing American attitudes on these issues in the OurValues.org project, hosted by University of Michigan sociologist Dr. Wayne Baker.

(Originally published at www.ReadTheSpirit.com, an on line magazine covering religion, spirituality, values and interfaith and cross-cultural issues.)

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