Southwest Conference Blog

A White Boy and His Toys

When I was fourteen, I got my first computer — an Apple IIe. Actually, it was my family’s computer, and my dad used it pretty much all day doing his work. However, at night, I was allowed to play on the computer. I remember one time when I stayed up all night writing a simple program in BASIC. The next day, I proudly showed off what the computer could do, as it went through it’s paces of answering questions based on the users “Yes” or “No” inputs. I thought about that Apple IIe this week when I heard the story of Ahmed Mohamed’s arrest for building a clock and bringing it to school.

You see, when I was a geeky teenager, no one thought anything of it. Kids like me — white boys — were allowed to be geeks, and were allowed to dream of building robots like R. Daneel Olivaw, who captured my imagination when I was sixteen. My parents joked with their friends about my silly BASIC program, and everyone thought it was funny and cute and a sign of great things to come. I was on my way to becoming the smart, successful man I was expected to be.

If I had been a girl doing the same thing in 1984, people might have thought me strange. There might have been a worry that I was too masculine. (Believe me, that was never a worry with me, but that’s another story for another time.) I sometimes wonder what my sister could have done with our Apply IIe, if it hadn’t been hogged by her brother who figured she should be doing girly stuff anyway.

Or what if I’d been born a person of color? We now have the rise of the Blerds, but in 1984 — five years before Geordi La Forge — black nerds were unheard of. Even today, we feel the need to give them a special category and their own term, because we find them so exotic. What message does that send to a young black man who loves to goof around with technology?

And then we have Ahmed Mohamed. Like me, at fourteen, he spent the night creating a fun project that he wanted to show off. However, unlike me whose white skin is a blank slate onto which I’m allowed to paint any future I want, all people could see in young Ahmed was a potential terrorist. He kept saying, “It’s a clock,” and everyone around him kept looking at those wires and those digital numbers and thinking, “It looks like a bomb.”

I also remember my first digital watch. My Grandma gave it to me for Christmas, and it made me feel like James Bond. It never occurred to me that someone might think of me as the villain in the story, because I didn’t have a deformity, or an accent, or brown skin, or boobs. That’s what happens when you grow up in our society as a white boy.

I pray for a day when the same is true for every little Ahmed or Levar playing in his room with wires and digital clocks or reading books into the wee hours of the morning.

Rev. Tyler Connoley is the pastor of Silver City United Church of Christ, a new church start in Silver City, New Mexico. Tyler has a Master of Arts in Religion and a Master of Divinity, both from Earlham School of Religion, and is the co-author of The Children Are Free: Re-examining the Biblical Evidence on Same-Sex Relationships, which has been translated into multiple languages including Spanish (Dios Nos Ha Hecho Libres). In 2014 and 2015, Tyler worked as the Immigrant Care Coordinator for the Southwest Conference. He lives in Silver City with his spouse, Rob Connoley, who is Chef at the Curious Kumquat, a restaurant they own together.

Unity Within Diversity

Unity Within Diversity ¹

by Amos Smith

Some authors, such as our very own John Dorhauer, have written about the colossal brush strokes of Church 1.0, 2.0, and 3.0.² These are the Pre-reformation Church, The Post-reformation Church, and today’s Emergent Church.

Church 1.0 is the pre-reformation church with its primary authority vested in the hierarchy of the priesthood. Church 2.0 is the post-reformation church, with its rallying cry: “Solo Scriptura.” This was a radical shift of authority from clerical to scriptural! Church 2.0 believed that with the help of the Holy Spirit any baptized Christian had the authority to read and interpret scripture, not just institutional church authorities (1.0 and 2.0 Churches are alive and well today). Church 3.0 is what author Cameron Trimble and others say is emerging now. In this emerging Church scripture is not the end all, be all, as it is for Church 2.0. So, what will define Church 3.0?

I think the most authentic strains of Church 3.0 will rally around two words: Jesus and Justice. If I were persuaded to summarize the Hebrew Scriptures with one word I would say “Justice.” If I were swayed to summarize the New Testament with one word I would say “Jesus.” The words of the Hebrew Scriptures, above all else, point to Justice. The words of the New Testament, above all else, point to Jesus. These are the root words of Judeo-Christian Tradition. If the church loses these two words it has ceased to be the church and should call itself something else, perhaps Unitarian, perhaps Bahai.³

Some progressive churches know how to spell justice! They are missional churches through and through. And this is wonderful. This is the dream of church realized! Yet, many of these churches have sidelined Jesus or dispensed with Jesus all together. A prime example is a church I visited in Berkeley where I was told, “We don’t use the J word here. Too many people have been burned by it.” “Christ” is the root of the word “Christian.” So, this statement baffles me.

The other extreme are churches who know how to spell Jesus with precision and vigor. Yet, they have not caught on to justice. These churches are about a mere belief system. Yet, Christianity is not primarily a belief system! It is a life to be lived, an idea to be worked out, a task to be done! In other words, Christianity is about following Jesus onto the path of justice! These churches also tend to be insular and dying. A vital church cannot be about an exclusive theology of Jesus. For one thing, this is not true to the Gospel witness. For another, this prevents full-on engagement in justice missions outside church walls, which is the point of church from the beginning.

My book, Healing the Divide, addresses churches who emphasize Jesus to the exclusion of justice and vice versa. It outlines a theology of Jesus that is broad enough for Church 3.0 and for our postmodern world!

Just as the full faced portrait photo doesn’t contradict the profile photo, so to Jesus and Justice don’t contradict! Far from it! They complement one another!

People ask me, “What’s the essence to which the scriptures point?” People ask me, “What do you think the emergent church is all about?” When they do, I don’t hesitate. It’s about Jesus and Justice! Jesus is synonymous with spiritual healing, wholeness, and inclusive love! And justice is synonymous with communal fire in the belly, aliveness, and mission!

The prophetic legacy leading up to Jesus is the finger pointing to the moon and justice is the moon. We need both!

Jesus is the Church’s inclusive compassionate heart, which jumps off the pages of the Gospels. And justice is the church’s business. Both are essential for historical integrity and vitality!

Justice and Jesus are the two wings of the butterfly of emergent Christianity!

In Church 3.0 there will be numerous forms of justice work: social justice, economic justice, death penalty abolishment, racial justice, nonviolence witness, gender justice, LGBT justice, mental illness awareness, ecological justice, nuclear disarmament, immigrant justice, homeless justice, microloan justice, Palestinian justice, food justice, prison reform, et cetera.

Depending on the community, Church 3.0 will also emphasize numerous Jesuses. There will be the Roman Catholic Jesus (culled from Thomas Aquinas and Thomas Merton), the Eastern Orthodox Jesus (filtered for the West through Tolstoy and Dostoevsky), the Nonviolent Jesus (gleaned from The historic Peace Churches,⁴ Jesus’ Third Way, and French Philosopher, Renee Girard), the Jesus of the oppressed (from liberation theologians like James Cone and Gustavo Gutierrez) the liberal Protestant Jesus (from historical Jesus scholars like Marcus Borg and John Dominic Crossan), the neo-feminist Jesus (culled from Elizabeth Schussler Fiorenza and the multitude of feminist theologians since), and the Jesus of the mystics (The Jesus Paradox/Miaphysite in Greek) as interpreted by the Alexandrian Elders and the Oriental Orthodox Church. And the list goes on…

My particular calling is to Jesus as interpreted by the Alexandrian Mystics and to the healing arts of Contemplative Christianity. Yet, I celebrate that Christianity is a vast body with many members (1 Corinthians 12:12-27). I celebrate all the different angles on Jesus and Justice! May the members of the body, in all their diversity, invest in the essential vision: Jesus and Justice!

The seventeenth century theologian Rupertus Meldenius once wrote in a tract: “In essentials unity, in non-essentials diversity, in all things charity.”

The essential rallying cry of Church 3.0: “Solo Christos et Jus!”

1 This essay is inspired by a sermon that United Church of Christ Pastor, Evette Flunder, gave at the General Synod of the United Church of Christ when it convened in Minneapolis in 2005.

2 See Dorhauer, John. Beyond Resistance: The Institutional Church Meets the Postmodern World, pg.38-43.

3 I have been influenced by the work of Family Systems theorists, Murray Bowen, Edwin Friedman, Roberta Gilbert, and Peter Steinke, who consistently affirm healthy boundaries. A healthy cell has a membrane that differentiates it from other cells. So too, healthy relationships, communities, and religious traditions have healthy boundaries (flexible and at times porous, not rigid), which differentiate them from one another. The Dali Lama has often said that the differences between religions are as important as the similarities. Healthy interfaith dialogue respects both.

4 The historic Peace Churches are the Mennonite, Brethren, and Quaker (FGC).

Amos Smith is the pastor at Church of the Painted Hills in Tucson, and author of Healing The Divide: Recovering Christianity’s Mystic Roots.

If You Build It, They May Not Come

by Davin “Dax” Franklin-Hicks

Field of Dreams came out when I was 11 years old. I saw it on video when I was 13 and immediately used the line “If you build it, they will come” for comedy effect with my friends. It was a catchphrase and said at the right moment, it always got a good laugh. Because of the incessant use, it became hard wired in my brain. Sometimes I hear folks talking about a project or an effort they are involved in and that line runs through the back of my mind.

My access to places of worship and faith development post coming out as LGBT was very limited. I had been to a few congregations that expressed a welcome to LGBTQ folks. These churches, though, were largely made up of members who identify as LGBT and very few allies. This was disheartening to me. I wanted to be able to pick a faith community that I could grow spiritually in and not just choose one because they embrace my community. This is further proof to me that the most segregated hour in America is still on Sundays. And I had no desire to participate in that. Then I heard about the UCC and everything changed.

I became introduced to the UCC through the Pastor who served at First Congregational United Church of Christ in Tucson, AZ. She was an out, partnered lesbian, yet her ministry consisted of people from all walks of life; likely people that would never have sought each other out in the world outside the church. Members affirmed and celebrated each other. They advocated openly and unabashedly to ensure those who did not have access to rights would gain access to rights. They just were all so kind and open. It appeared to be church in action. So, I was suspicious. What’s the catch? Why are you guys being so nice to us? And the answer that came consistently was that we were part of them and they were a part of us.

The reason all these things happened is they made an intentional decision to become Open and Affirming, welcoming LGBTQ into the full life and ministry of the church. And I dug it. I shook off the suspicion and embraced the openness. It was delightful and rich. And still, many LGBTQ people would never come through those doors, simply because it’s far too painful. A friend of mine told me the story about her congregation’s decision to become Open and Affirming. They thought it was simply the right thing to do. And it created an expectation for some that the LGBTQ community would pour in. One person said, “I don’t get it. We say we are Open and Affirming. Why aren’t they coming?”

There are a whole host of reasons LGBT folks do not participate in organized religion. Some have experienced churches to express a welcome, only to be condemned when they do attend. The trauma of losing their faith community due to being LGBT is often triggered by churches. In short, many don’t trust us. And that makes perfect sense.

Addressing the trauma that results from faith based rejection is the role of the church. Healing, ministering, listening, affirming. It takes intention and it takes openness to achieve. The church is inviting those who have been wounded from ministers and church members to come to our churches. It is our responsibility to prepare a place for them that will truly heal.

If you build it, they may not come, but we, as the church, must build it still.

Davin “Dax” Franklin-Hicks is a proud member of the United Church of Christ. He was introduced to the UCC in 2003. His primary focus is in supporting those that have experienced trauma within spiritually based communities and/or rejection from family members due to being determined as unacceptable to God for various reasons. Dax had his own church-related trauma experiences after coming out as Queer, and later, as Transgender that included a disfellowship process from a rejecting congregation. What a breath of fresh air the UCC was after that experience.

In 2008, Dax transitioned from female to male, experiencing an incredible affirmation from his UCC congregation at the time, the former First Congregational United Church of Christ in Tucson. The grace and love he received during this coming out and transition process was a very healing experience.

Dax works in the field of recovery in Tucson, is a member of Rincon Congregational United Church of Christ, and currently serves on the Executive Board of the Southwest Conference. He has an amazing wife, Nancy, who is a member of Rincon and a Social Worker in hospice. They have a rockin’ awesome son, named Angelo, who is in his twenties and works in the helping field. He has a cat who shares his point of view nearly constantly, and a pit bull he kisses daily.

Failure

by Kelly Kahlstrom

Does it hold true, that when we have room to address our existential questions that suffering is eased? One great existential question is “what does it mean to be human?” As the following essay suggests…failing is part of the human experience.

“So last week I tried to hang myself on a stretch of land off I-35,” said my friend, who I call my cousin.

“Jesus,” I swore. “Why?”

But I already had an inkling that I knew the answer. My cousin’s story wasn’t very new to me anymore.

“I was tired of feeling like a failure,” he said.

And there it was, the F-word.

I heard him and knew his pains like they were my own. It remains one of my greatest regrets that my scholarly father lived to see his son enter college at an early age but died before he could see him leave at a late one. In my short life I have failed at more projects than I have accomplished, and even my accomplishments don’t look like much in retrospect. I work two jobs, one in a tenuous entry-level position, the other as a janitor. I have never had a romantic relationship that lasted over a year, and I drive a beat-up vehicle. Look for a picture of success online and you will not see the face of Raziq Brown.

I have stared into The Abyss known as Failure and Loss many times. Not only has it stared back, but it has pulled me down into its murky depths just as it did my cousin, several times in fact. I have seen at least one friend claimed by The Pit, know several who are spelunking it by way of various intoxicants, and know a few more who have thrown themselves in, only to be spared by grace in its various forms.

I come from a generation of people who are often called lazy, selfish, and impractical; not unlike those from many generations before. I cringe every time I hear such things. I know there is an entire population of young people literally killing themselves to prove their inherent worth to the world and to become successful by whatever means and in whatever mode they can.

They say my generation expects too much for too little. They say we are children who refuse to grow up.

I think back on my own life, and I know they are wrong.

Would the boy I was approve of the man I am? No, the boy I was would have thrown himself off the nearest bridge just to save himself from future embarrassment. The adolescent I was would have driven the car to get him to the bridge, and the man I was the year following my father’s death would have piled the boy with strong spirits so the fall wouldn’t hurt so bad. But I am not the child I was, the teen I was, nor the man I was then.

I am the man I am now. It is all I can ever be. It’s all any of us can be…Raziq George Brown.*

I leave you with this thought…”Success is not measured by what you accomplish, but by the opposition you have encountered, and the courage with which you have maintained the struggle against overwhelming odds.” Orison Swett Marden.

* Parker, Kayla ed. “Becoming: A spiritual guide for navigating adulthood”. Unitarian Universalist Association. 2014 pp 12-13.

Kelly is a recent graduate of Iliff School of Theology. She is the Justice Coordinator for Rebel and Divine UCC, a ministry in formation committed to the health and wholeness of at-risk youth and young adults. She has been a nurse for over 30 years and is currently employed by one of AZ’s Medicaid programs working with young pregnant women. Her passion is forming connections and playing with language in the liminal space between humanity and divinity.

Is It Time to Outgrow Magical Thinking in Regards to Prayer?

by Ken McIntosh

A few days ago I was chatting with one of my closest friends about the popularity of the movie War Room. That best-selling film tells the story of a woman who saves her marriage by prayer. My friend said “Isn’t that just magical thinking?” I agreed that it was—while reflecting that I don’t want to dismiss the idea of prayer and causality. Magical thinking is defined by Wikipedia as “the attribution of causal relationships between actions and events which seemingly cannot be justified by reason and observation.” Increasingly, I find that my relations– both within the church and without– question the traditional understanding of prayer as a means of influencing reality. I share some of their concerns. Yet this discussion prompted me to think a bit more about what prayer is, and why I still practice it in the form of intercession.

Before reading further, be assured that I do not presume to prescribe anyone’s belief or theology. I embrace the UCC ideal that we have no tests of faith—only testimonies. I enjoy reading others’ theological ruminations –testimonies if you will. Whether I agree with them or not, I am blessed by all who voice or write their thoughts about God. I hope my own feeble musings might prove helpful in
some way.

Concerns over the ways that prayer has been misunderstood and misused

As I said, I share concern over the ways that traditional theism has perhaps misunderstood or misused prayer. Most obviously, the same people who wax eloquent regarding prayer also tend to embrace bibliolatry, hyper-literalism, prejudice, and rejection of science. Prayer is tainted by association. And prayer can actually be harmful when it becomes an excuse for inaction: what good does
it do praying for the environment, or for refugees, or for peace, if one is unwilling to spend time and money influencing the political decisions that foster these ills? Furthermore, prayers often seem directed toward “the Big Man in the sky”—too easily pictured as Michelangelo’s white-haired patriarch on the Sistine Chapel, an entity separated from the physical world.

It’s often pointed out that prayer primarily changes the person praying—and perhaps that is its efficacy. This is certainly true in my own experience. I’ve been driven to my knees hearing about an injustice, or seeing an image of suffering. Before I can rise again, something drives home my need for involvement. This leads me to the local government office to testify before a hearing, to deliver food
and diapers to a family in need, or to stand in lines protesting. Prayer does change things—and often the thing it changes most powerfully is me. But does it perhaps do more? Can we still affirm, rationally, that “More things are wrought by prayer than this world dreams of”? (quote from Alfred Lord Tennyson).

Prayer and the nature of God

A common belief among UCC folks is “God is still speaking.” That keeps us on the forefront of the struggle for justice, and keeps us relevant in a quickly-changing world. As I thought about prayer recently, I had the very simple thought: “It does little good if God is still speaking but not listening.” Our wonderful dedication to justice and freedom—from Amistad to marriage equality—has come from a
long tradition that God is on the side of the oppressed, a tradition that hearkens back to the Book of Exodus. That Exodus event, in turn, is empowered by a God who hears: “They cried out …God heard their cry of grief, and God remembered his covenant…God looked…and God understood” (Exodus 2:23-25). What happened when God heard? God called Moses—and liberation began.

In much the same way, God spoke reassuring Dr. Martin Luther King Jr. at a turning point in the struggle for civil rights. As Dr. Julius R. Scruggs tells it, “King references the time during the Montgomery bus boycott when the bigots threatened to kill him and blow up his home. He retreated to the kitchen and laid his soul bare before God, praying for strength and guidance, and God sustained him then and through his difficult and challenging pilgrimage.”

If the only way that God ‘answers’ prayer were by influencing men and women to respond to his call, that would still to an extent fall under the criticism of ‘magical’ thinking: there is a cause (the cries of humanity for redemption) and an event (God speaks in response to their cries). Yet this action of God calling champions for love is a critical part of the legacy of the United Church of Christ.

My own belief in causal prayer comes from my understanding of God’s nature. I am a panentheist. Not a pantheist (where all is God) but a pan-en-theist (where the whole of physical reality is in God). As described in Acts 17:28 “In God we live and move and exist.” This also goes hand-in-hand with a process view of the Divine nature; God cannot be extricated from the flow of evolving consciousness in the universe. This means that I am indeed a part of God; Spirit indwells every person (and creatures as well); yet God also transcends flesh and matter.

If God then connects all that is, how can I pray without connecting to forces outside of my own body? I don’t pray to “The Big Man in the sky”…I pray as a part of the vast interconnected Reality that includes myself and reaches beyond the sum of the physical cosmos. And if that is so, then our prayers do matter. It may be “magical thinking,” but it still fits within a rational understanding of the nature of God and reality.

Inspiring words by a great theologian

I conclude with words from the late Walter Wink, who taught at Auburn seminary. In his book “The Powers that Be” he says:

“When we pray, we are not sending a letter to a celestial White House…rather, it is an act of co-creation, in which one little sector of the universe rises up and becomes translucent, incandescent, a vibratory center of power that radiates the power of the universe. History belongs to the intercessors, who believe the future into being.”

So, as we work together for the Beloved Community…let us pray.

Kenneth McIntosh serves as Church Growth and Renewal Coordinator for Southwest Conference and also as pastor of First Congregational Church in Flagstaff, Arizona. He has his M.Div from Fuller Seminary and has been in pastoral ministry for over twenty years in four different denominations. He is passionate about spiritual practices, justice and Earth care. Ken is author of several popular books on Celtic Christian spirituality and a facilitator for Forest Church. He lives with his wife Marsha in Flagstaff and enjoys hiking, traveling and reading on a wide variety of topics.

The Vector of the Spirit

by Karen Richter

Vector: (mathematics) a quantity possessing both magnitude and direction.
Source: Dictionary.com

Faith communities can be very unpredictable places. Take a look around your own spiritual home to see it with fresh eyes.

At the church I call home, we are often proud of the fast pace of happenings on our campus and their diversity. Sometimes we even go so far as to say, “You just never know what’s going on around here!” or “We don’t have ‘regular Sundays’ here!” And in a sense, these expressions are correct: it’s sometimes a busy, wacky place to be.

But in another, deeper way, what goes on here and at other faith communities is entirely expected. The Spirit of Life is at work. And while the Spirit is unpredictable, her vector is always the same. The Spirit moves in the direction of wholeness, peace, justice, grace, and love. Where the wind of Spirit rises and blows is always a surprise to us. The example during my own lifetime is clear: I never would have predicted 20 years ago that marriage equality would begin to sweep the country. The speed at which hearts and minds (and laws!) changed was a joy to observe. The where and the how fast both surprised me.*

“The wind blows all around us as if it has a will of its own; we feel and hear it, but we do not understand where it has come from or where it will end up. Life in the Spirit is as if it were the wind of God.” John 3: 8 from The Voice New Testament

We can imagine a weather map of the United States (pardon me for being ameri-centric, it’s the geography I know best). Imagine a wind that always blows from east to west. Sometimes a gentle breeze stirs on the Carolina coast from Wilmington to Charlotte around the issue of climate change and creation care and marine conservation. Sometimes a gale stirs the Great Plains from Des Moines to Lincoln around worker rights. Another day, a warm gust rises in El Paso and heads toward Phoenix, with energy and passion for humane immigration. Winds converge and create storms and new patterns. These winds can be different, but they blow always in the same direction: toward greater wholeness, peace, justice, grace and love.

So what do we do? How can we participate?

We care. Thankfully there are some true constants in a life of faith. Love God; Love one another; love ourselves. Everyday acts of kindness, service, and self-care stretch us and keep our hearts soft. So, when the wind around us begins to blow, our excitement can become greater than our fear.

We prepare. We ready ourselves for the new work that awaits us, with practices of silence and contemplation. We gather around ourselves others who are also preparing to join in and invest in relationships. We get some tools and supplies ready. Depending on the kind of wind we observe, we might need a kite or maybe a sail; prayer flags or perhaps flower seeds.

We watch. We study the horizon, looking for signs that God is at work. We become like spiritual meteorological Minutemen, ready to act at a moment’s notice when conditions change.

We harness. We join the Spirit at work, as our gifts indicate. The work gives us joy and purpose.

Unpredictable? Sometimes. But the holy vector is constant.

*Of course the pace has seemed slow to others, particularly those who were involved in this ministry of change. In some ways, this point of view reflects my own privilege and isn’t meant to denigrate or minimalize the hard work done by many.

Karen Richter is Director of Spiritual Formation at Shadow Rock UCC. She has worked previously in a variety of educational and nonprofit settings. Her interests include peaceful parenting, theology in pop culture, and adult/adolescent faith formation. She is also active in Shadow Rock’s sanctuary ministry and Whole Life Center. Karen lives in Anthem, Arizona with her husband, children, and tiny dog.

You may contact Karen at karen@shadowrockucc.org

How to Welcome New People…Wisely

by Ryan Gear

I am currently reading John Dorhauer’s new book Beyond Resistance: The Institutional Church Meets the Postmodern World. In it, Rev. Dorhauer presents an exciting challenge to let go of some restrictive institutional structures and allow a “Church 2.0” to emerge and engage our postmodern world.

I find it incredibly refreshing that the new General Minister and President of the United Church of Christ is urging the use of new metrics in place of the old metrics of attendance and offering to measure church “success.” Instead of counting success in terms of heads and dollars, he advocates for the blossoming of new, adaptive expressions of faith that count people served. How blessed the UCC is to have a leader who understands the true mission of the church!

As congregations adopt this view of the church’s mission, lives will be changed, as John likes to say, “by the transforming power of the Gospel of Jesus Christ.” As hope is renewed, healing is found, and communities are served, people touched by the church’s mission will take notice… and something else will happen.

Ironically, as the church shifts its focus from heads and dollars to service and mission, the church attendance will likely increase. Please hear me, I don’t want to sound presumptuous, and serving is certainly not a means to an end. When churches serve their communities and allow new expressions of worship, however, new people will likely want to worship there. Love is attractive.

Although many congregations currently feel as though they’re struggling, if these churches re-imagine their mission and serve their communities, they will likely welcome many new people. Moreover, as our society continues to progress and evangelicals continue to double down on backward social stances, I believe that the United Church of Christ and other mainline denominations will attract a new wave of people looking for a mission-focused, thinking, and open-minded church.

Some of these folks will bring new ideas that will help you to reimagine church– creative worship, new music, poetry, video, and dialogical sermons, worship experiences that don’t fit the usual mold. Some will bring new life to church governance and budgeting with the newest leadership practices. Some will start new ministries and lead others to serve their communities in creative and inspiring ways.

In fact, I believe that one of the greatest challenges mainline denominations will face in the twenty-first century is how to welcome new people wisely. What do I mean by that?

Some congregations are not good at welcoming people at all. They almost make it difficult for a new family or unmarried person to join the church. They use insider language that newcomers don’t understand. They crush new ideas. They underfund ministry to children and students. They focus on pleasing the biggest givers rather than welcoming new blood. They cling to structures that no longer make sense. You get the idea.

The church I planted, One Church, is only two and a half years old, but we grew to 165 in worship after only 14 months. We focused on serving the disadvantaged in our community and on communicating what makes our church unique in our area. For example, we are one of the few churches in our community who welcome and affirm the LGBTQ community.

One Church also worships in a style to which a fair number of postmodern people can relate. We offer contemporary worship with lyrics on video screens. We present sermon series that address the questions thinking people have about faith. We used an up-to-date professional website, search engine optimization, Google Adwords, and Facebook advertising to promote the church and those sermons. We allow smart, capable people to create new ways of serving. At two years old, One Church would be considered a success by the old metrics and hopefully the new, as well.

Then after a year of growth, One Church paid dearly for a mistake. I placed someone into a leadership position without properly vetting him. Within a few months, I discovered that he secretly struggled with mental illness when it manifested itself in a church conflict. Acting in the only way he knew how, he created an incredible amount of hurt and distrust in the congregation. Putting someone not properly vetted into church leadership cost One Church both emotionally and numerically.

In contrast to churches who don’t really welcome new people, some congregations are so desperate for new leadership that they will place any new person into an influential position within weeks of arriving. Yes, you want to welcome new people, but you want to welcome them wisely.

As you welcome new people, you will also find that there are people who change churches frequently for various reasons that are less-than-healthy. As new people arrive in your church, you are bound to meet some of them in their continuing journey. They are often called “Church Hoppers.”

You can and should welcome each and every one of God’s children with open arms, but not everyone is ready for a position of influence in your church. While the mission of the church is to offer healing, the church you lead needs emotionally healthy, stable people in its core leadership. Again, God loves everyone, and every church should welcome hurting people. Not everyone, however, is emotionally healthy enough to have influence in a church.

Here are three ways to welcome new people well:

1. As John Dorhauer urges, “Reimagine” church.

New persons to your church will often bring new ideas about worship, be skeptical of hierarchy, and view faith as an ongoing conversation. Be open to their input, and be willing to adapt to new ways of being the church. The Center for Progressive Renewal (progressiverenewal.org) is a great resource.

2. Make church guest-friendly.

Eliminate insider language that new people will not understand. Install signage helpful to first-time guests. Use twenty-first century methods of communication like social media, video, and image-based communication that Americans are now accustomed to.

3. Enrich the lives of people with felt-need sermon and ministries.

Make it your goal to create the best progressive children’s and students’ ministry in your area. Preach sermons that speak to the felt-needs we all share, as well as answer questions thinking people ask. Then, allow room for dialogue, as intelligent people appreciate the space to process verbally and share their own experiences.

Here are three ways to welcome new people wisely:

1. Resist the temptation to give authority to everyone who flatters you.

It can be tempting to automatically trust someone who tells you how great your sermons are, always encourages you, and praises your pastoral prowess… but as good as it feels to believe the hype, behind flattery may lie a hidden agenda. Be discerning.

2. Vet people before entrusting them with influence.

Develop a policy that people new to the church wait for at least a year before putting them in any positions of leadership. Watch for signs of emotional distress. In addition, if the person was offended by a former pastor, why not contact the former pastor and get his or her side of the story? It might be quite revealing. Observe the way they interact with others, and do not ignore red flags.

3. There is strength in numbers.

Limit the amount of time you spend with people who have repeatedly left other churches, and when you meet with them, make sure other trusted members of the church are with you to prevent any he-said/she-said.

As congregations reimagine church and open themselves to Church 2.0, new people will come. In faith, you can prepare for them now. As you adopt new metrics of people served, and create new expressions of worship, your church will have the opportunity to welcome people well… and welcome them wisely.

Author Bio

Ryan Gear is the founding pastor of One Church, a progressive non-denominational church in Chandler, Arizona (onechurch.com) and the founder of openmindedchurch.org, a growing, national directory of churches willing to wrestle with questions and doubts.

He is a regular contributor to Huffington Post, OnFaith, Beliefnet, and Convergent Books and has been featured in Real Clear Religion.

Ryan also serves as an initiator in Convergence U.S., a movement bringing together forward-thinking Catholics, Evangelicals, and mainline Protestants, along with ethnic and peace churches and other willing colleagues.

Follow Ryan on Twitter at twitter.com/ryangear77.