V or U Crotch

We just had to have an old hickory tree removed. The base of the trunk is over three feet in diameter. We really did not want to cut the tree down. However, it had a tight crotch which over the years had allowed water to penetrate and with freezing and thawing had begun to split. Eventually, it would have split and fallen on our house. This picture illustrates a tight crotch tree and how the tight V leads to deterioration. Our tree was in the form of a Y with the single trunk splitting into two trunks.

There is another type of crotch which is much stronger than the tight V crotch. It is one where the crotch is more U shaped. The wider U crotch allows more wood to develop between to two upper trunks.

Here are pictures of a cross-section of the healthy upper trunks and of the problem from the point of the crotch down about six feet into the single trunk.

 

I just read the white paper produced by the PCUSA Office of Theology and Worship entitled Our Challenging Way: Faithfulness, Sex, Ordination, andMarriage. The paper points to the adoption of an authoritative interpretation and a proposed amendment to the PCUSA Constitution which would allow members and those in ordered ministry to hold diametrically opposed options on the issue of same gender marriage. Those opposed to and those in favor of same gender marriage may both faithfully remain in and function within the PCUSA.

It seems to me we run the danger of growing into a tight crotch tree like the one we just took down in our yard. The upper trunks were strong and healthy. However, from the tight crotch down about six feet the single trunk was seriously deteriorated, hollowed out, with the remaining lower three feet of the trunk still relatively solid. Will we see the PCUSA develop with a V tight crotch with two healthy branches above or with a U crotch with more wood to hold the upper sections together?

Early in the white paper the writers briefly refer to forbearance. If we can exercise enough   forbearance it is possible a strong U crotch may develop. If there is little or no forbearance then the danger of a V crotch developing weakening the singular trunk from the inside. The future of the PCUSA tree depends on our mutual exercise of forbearance.

Need a New Image for Santa

Now that Christmas Eve and Day are past my natural Scroogeiness can rear its head concerning Santa Claus.

Our theology is formed in our early years of life. Very little of the secular ethos of Christmas carries any indication of grace. I remember being told as a kid, “If you aren't good Santa will only bring you a lump of coal and a bundle of switches.” Doing some reading, via Google, I discovered this goes back a long way in history. Those with whom Santa (by any of his names) was not pleased would receive these symbols of his displeasure as an incentive for better behavior in the coming year. From occasional experience I knew the switches were for a type of behavior modification applied to one’s backside. My great-grandfather lived across the street from us as I was growing up. He heated his small four room house with a coal stove. I knew coal to be dusty and dirty, necessary for warmth, but to be thrown out as a useless cinder. A single lump of coal wasn't of much use. The lesson was be good and receive gifts. Be bad and it is a lump of coal and a bundle of switches.

I also grew up hearing the song “Santa Claus Is Coming to Town.” Again, via Google and Wikipedia, I learned the song first was heard in 1934. The message was very clear. Santa keeps a ledger of who is naughty and who is nice. There is no hiding from Santa who sees you when you are sleeping and when you are awake.

These images are imprinted on young minds even before they begin to have awareness of God. It is but a small leap to transferring the characteristics of Santa Claus to understanding of God. There is no place we can go, nothing we can do, that God doesn't see us just like Santa seeing us when we are sleeping when we are awake. Good people go to heaven and bad people go to hell. God must be keeping a list and checking it twice just like Santa.

Yes, we could proof text those attributes of God and God’s relationship with us. In some quarters those attributes are the primary ones which are taught. Lived is lived under the constant threat that if we are not good enough God will be displeased. If God is displeased God will withhold good things from us in this life and the afterlife will be unending punishment.

Is it any wonder works righteousness dominates so much of the Church’s lived theology? Lived theology is how we practice our faith in differentiation from our orthodox and academic theology. How can we construct/deconstruct/reconstruct the stories and fables about Santa Claus which are imprinted on young minds so that God’s grace, love, abundant providence and other positive attributes inform more of our lived theology from a young age?

As leaders in the church this is critical for us to figure out, especially in the modern cultural ethos. The Nativity story requires too much interpretation to become easily imprinted on young minds. How do we appropriate the prevalence of Santa Claus from a psychological manipulation of the young to behave into a positive image of grace, love and abundant providence upon all? How do we move from the early imprinting of works righteousness to “doing good” as a response to what we already have received without merit or goodness?

Fair Pay

In many congregations there is yet one thing to do as we rush headlong toward the end of this calendar year. It is not something anybody relishes talking about or doing. Ministers are usually mum on the subject. Congregational leaders are highly uncomfortable bringing it up. The subject is “How much do we pay the pastor next year?”

Pastors in a congregational polity system are largely on their own to negotiate this with congregational leaders. In some cases there is no negotiation. The leaders make a unilateral decision about if there will be an increase for the next year and how much the increase might be.

Pastors in a connectional polity system usually have some minimum standards established at a level of oversight higher than the congregation. For part-time pastors these minimum standards are usually prorated at a level for the portion of full-time equivalency the pastor is serving. Often there is a polity requirement that the pastor’s compensation be regularly reviewed and reported to the level where the minimum standards are set.

Consider the precedent for paying ministers for their service. To do so we have to begin in the Hebrew Scriptures. In Joshua 13:33 the Levites were not apportioned the possession of land. Their function was to serve at the Tent of Meeting and later the Temple. In Numbers 18:21 and also in 2^nd Chronicles 31:4, we find that the Levites received the tithes in return for their service.

In 1^st Corinthians 9:7-15 Paul asserts the right of those who service the Lord to receive compensation for their service. Do you not know that those employed in the temple service get their food from the temple, and those who serve at the altar share in what is sacrificed on the altar? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. (NRSV)

In the Presbyterian Church (U.S.A.), at the time of the installation of a teaching elder as pastor, the congregation affirmatively answers this question, Do we promise to pay him (her) fairly and provide for his (her) welfare as he (she) works among us? (Book of Order W-4.4006b (3)) The presbytery establishes the minimum standards for what is “fair and providing for his/her welfare.” However, there are those in congregations who think the minimum standards are extravagant.

I believe I previously have observed in this blog two distinct mindsets in congregations concerning pastoral compensation. In my observation, there are those with what I call a “management” mindset which views the pastor as a hired laborer. Those with this mindset want optimum production for the lowest cost. On the other hand, there are those which what I call a “labor” mindset which sees the pastor as management, and everybody knows they are paid way too much. Both mindsets work together to suppress pastoral compensation.

As evidenced in every negotiation for compensation in the church or secular environments there are at least two different definitions of “fair pay.” “What is fair?” is a tough question to answer. I commend to pastors, sessions, committees/commissions on ministry and presbyteries as a body the 2010 study resolution adopted by the 219^th (2010) General Assembly entitled “Neither Poverty Nor Riches: Compensation, Equity, and the Unity of the Church” The resolution can be downloaded at https://www.pcusa.org/resource/neither-poverty-nor-riches/.

Thrill Chills

Last week I was gathered in a hotel ballroom, in Louisville, KY, with a few hundred church geeks. Most, if not all, of us are serving the church in non-pastoral positions. The vast majority of us are serving in the realm of church administration and polity. In the midst of our time dealing with various degrees of church politics I experienced “thrill chills” on two occasions. Both times came during worship opportunities. Both times, two difference worship services, came as the group was singing the hymn “It Is Well with My Soul.”

We did not have overly amplified instrumental music. We were accompanied by a simple keyboard. We sang from the new Presbyterian Hymnal “Glory to God.” What gave me “thrill chills” was the full-throated harmonic singing I seldom experience in congregational worship. In those moments I could truly say/sing, “It is well with my soul.”

Some time ago I read an article about why people, especially men, don’t sing in church anymore. I did a Google search trying to find that particular article. In my searching I discovered a score of sites addressing the lack of singing in worship. It is a malady I often observe. Time and again I have heard people say one of the reasons they like presbytery, synod and general assembly meetings is the rich full on signing which occurs, especially including the male voices. Often they remark they too had “thrill chills.”

I confess I am not a good singer, but I love to sing in a large group. That way my voice does not stand out from the rest. I do not feel I am signing alone as so often is the experience in worship spaces designed for two hundred with only 50, or fewer, scattered worshipers in attendance. As a pastor, I unsuccessfully fought the battles of trying to get people to cluster together more. For a long time I selected hymns for their words more than their familiarity and singability. After several years I decided it was more important for the congregation to sing a familiar tune with a bit more gusto than to feebly sing an unfamiliar tune which had the right words. I wore out the metrical index to find more familiar tunes to go with the words of unfamiliar hymns.

Karl Barth once said, “There is no finer sound to God’s ears than vox humana.” I cannot give a specific citation for that, but it has stuck with me for many years. One of the heavenly images in Scripture is that of heavenly choirs perpetually signing praise to God. I do not imagine that as a choral presentation. I imagine it as the whole gathering of saints in full-throated harmonic musical praise. I imagine is as a cappella void of praise bands and billowing pipe organs. (Personally, I do love to hear a well-played pipe organ with deep 16’ or 32’ bass pipes rattling the rafters.)

One of the congregations in the presbytery I once served did not have space up front for the choir, as many chancels are arranged. When it was time for the choral offering the people came from the pews to stand in front for their song. The rest of the service they were seated and sang among the rest of the congregation. They led the singing of hymns from among the people rather than separated from the people. (I think there is a general leadership point in that.) Why do we take the best singers from among the people and put them in the choir loft either up front or in back in the balcony?

My prayer is that we could all experience “thrill chills” in the singing of hymns, psalms and spiritual songs during worship.

Demonization and Doomsday

I have made some modest contributions to one of the major political parties. For the last year, especially in the run up to this year’s senatorial elections, I have been inundated with emails and phone calls requesting more contributions. I understand. Political campaigns are expensive. What I have found to be irritating are the demonization of the other party and the doomsday cries. As a result, I have not recently contributed. Their tactics were a real turnoff for me. I got so fed up with the nightly, between 6:00 and 9:00, calls from the fund-raising offices that I told one representative (in very clear language) how disturbing I found the calls and the barrage of daily emails. As he was trying to plead the case for the calls and the emails, I hung up.

It makes me wonder, how many church members have been turned off by our own demonization of others and our doomsday cries? Let me admit there have been times as a pastor and as an executive presbyter when I have guilty of both of these deadly Ds. There have been times when I have negatively characterized those of an opposing stance or action. There were times, especially around the time of budget development for the next year and the annual funding appeals, when I pointed to the worst case scenarios if we don’t raise more money. “We’ll have to lay off some of the staff. We’ll have to seriously consider cutting back to a part-time pastor.” I have heard many others pointing to the gathering dark clouds and shouting of impending disaster.

Sometimes fear can be an appropriate motivator. The problem is there is this story of the boy who cried wolf when there was no wolf. When the wolf did show up and the boy cried wolf, nobody paid any attention. Demonizing others only makes people wonder when the demonization will be turn on them. Rather than risking that they either do not offer an opposing opinion or they just go some other place.

When we read the Epistles, the opening verses are usually praising those to whom the letter was written. Later in the letter there may have been some challenging or scolding language. What if we were to focus on all the positive things the congregation, the presbytery, the denomination are doing and inviting support to do even greater things? What if we were to engage in shared discernment using the tool of polarity management, acknowledging positives of each position and working together to avoid triggering those things we fear (the negatives) of the other pole?

Are people more likely to support flourishing ministry and mission, or a sinking ship? Are people more likely to join with others who are earnestly seeking to resolve differences, or where they are so divided they demonized one another?

For the political campaigns and for the church, tell me your values; tell me about what you have done and plan to do; hold up a realistic, but challenging, vision for the future. I am not interested in hearing about how nasty the others are and how everything will go to hell in a hand basket. Engage me in making a positive difference in the world. And do not just do that at election time, or when we are trying to drum up enough money to fund next year’s budget. It has to be an ongoing and consistent interpretation and engagement.

Avoid the deadly Ds and give thanks to God in all things.

Polarity Management

Several years ago, I attended a continuing education event led by Speed Leas and Barry Johnson. The workshop was on polarity management. Barry was working on the concepts now incorporated into his book Polarity Management: Identifying and Managing Unsolvable Problems. Is that not a great title? It does not deal with solving unsolvable problems, but with identifying and managing unsolvable problems. No miracles promised in that title!

In our congregations, presbyteries, synods and the General Assembly we are faced with constant polarities which we try to solve with “yes – no” votes. A decision is made, sometimes by the narrowest of margins, but the “problem” has not been solved. Folks are still lined up on opposite sides of the “problem.” I wonder what it would look like if we tried to deal with fewer “problems” at any one meeting and applied Johnson’s polarity management as a tool for our discernment.

Johnson posits that each side of a polarity has an upside and a downside. He uses a square divided into four quadrants. Side A identifies the potential upsides of their position. Side B identifies the potential upsides of their position. Side A identifies the potential downsides of Side B. Side B identifies the potential downsides of Side A. The question for both sides is, “What must happen so we gain as much of the two potential upsides and avoid the potential downsides?” I must admit this paragraph has not even scratched the surface of Johnson’s work.

It seems to me, in applying polarity management, it is necessary for each side to acknowledge the potential upsides of the other position. I know, in the heat of our battles that is very hard to do. When emotions escalate the ability of the mind to reason decreases in direct proportion to the emotional escalation. When we think we are the sole possessors of the truth, it is impossible to acknowledge truth on the other side. It is interesting that in the Book of Order (F-3.0105) it states, we also believe that there are truths and forms with respect to which men of good characters and principles may differ. And in all these we think it the duty both of private Christians and societies to exercise mutual forbearance toward each other.

In doing a Google search for the definition of forbearance (patient self-control; restraint and tolerance,) I found a graph depicting the use of the word over time from about 1800 to 2010. Usage of the word peaked in about 1825. Usage has since been decreasing to reach the lowest level in our present time. There is no indication of the correlation of the word being used and being forbearing in behavior. However, it seems we are not very forbearing in the incivility of our era. We are so damned convinced of our rightness, we cannot see the potential rightness of another. So we divide away from those we are convinced are wrong.

If we have a 12 inch long magnet it will have a north and a south pole. If we cut that magnet in half, each half will have a north and south pole. If we cut the two halves each of the pieces will have a north and south pole, ad infinitum. So it becomes when congregations or denominations divide. In a relatively short period of time, a polarity will develop among those who thought they were all “like minded.”

Johnson’s polarity management requires enough forbearance to even consider the possibility that the other side might have some potential upsides. I doubt the Kingdom would suddenly burst forth if we applied polarity management in our discernment for ways forward with our unsolvable problems, but what would be upside of trying?

Pastor Appreciation Day/Month

October has been proclaimed Clergy Appreciation Month. I asked myself who and by what authority was that proclamation made? A quick search of the Internet yielded three different answers.

“In 1992, layperson Jerry Frear, Jr., was brainstorming with church colleagues about how they might be of help to their minister when he glanced at a calendar and noticed that it was almost Groundhog Day. ‘I thought, if they have a day for groundhogs, there ought to be a day for the 375,000 clergy people in America.’ Frear says. So…for the last seven years the second Sunday in October has been set aside to show appreciation for our clergy.” (Sept./Oct. 1996 issue of the Saturday Evening Post related the origins of Clergy Appreciation Day.) {http://snowdenwiththefam-daneille.blogspot.com/2012/09/pastors-appreciation-day.html}

Started by Hallmark Cards in 1992, the officially-named Clergy Appreciation National Day of Honoring is usually called Pastor or Clergy Appreciation Day. It falls on the second Sunday of October each year and is sometimes promoted as a month-long time to remember and honor the work of Christian clergy. (http://www.wisegeek.com/what-is-pastor-appreciation-day.htm#didyouknowout)

Focus on the Family named and began emphasizing Clergy Appreciation Month in 1994, reminding congregations that it was biblical and proper to honor their pastoral staffs and pastoral families throughout the year, but suggesting that they set aside the month of October for a special tangible tribute. (http://www.thrivingpastor.com/clergyappreciation/)

I am not going to try to decide which answer is correct. I do believe Hallmark will look for any reason to sell more “greeting cards.” There are several sites which give suggestions for observing CAM, and several more willing to sell trinkets to give to the minister. Every minister wants another appreciation plaque to hang on the wall, or ballpoint pen engraved with the minister’s name engraved on it. (I never found that prevented losing the pen and never having it returned).

I do know the kind of things which eat at a pastor’s innards, things which wear pastors down, things which make pastors weep. Some of them are: conflict in the congregation, attacks on the minister because of an unpopular sermon, gossiping about the pastor in the community, a general lack of respect, budget deficiencies, balancing the budget with no increase in pastoral compensation, gossiping about the pastor’s spouse and children, demanding 365/24/7 availability of the pastor and the list can go on and on.

There are some biblical injunctions about how to truly show pastoral appreciation.

Hebrews 13:17   New Revised Standard Version (NRSV)

17 Obey your leaders and submit to them, for they are keeping watch over your souls and will give an account. Let them do this with joy and not with sighing—for that would be harmful to you.

  

1 Thessalonians 5:12-13   New Revised Standard Version (NRSV)

12 But we appeal to you, brothers and sisters, to respect those who labor among you, and have charge of you in the Lord and admonish you; 13 esteem them very highly in love because of their work. Be at peace among yourselves.

If congregations really want to show their minister/priest/rabbi/imam appreciation try living out the advice of these Scriptural passages. The congregation members will be the ones who will receive the greatest benefit.