Below is an excerpt from Part 3 of the series, and offers some thoughts and hopes about the future of Presbymergent.

I’m not entirely sure where we go from here. But I’m confident in the amazing group of folks who self-identify as part of the Presbymergent community. I’m hopeful that there will continue to be ways that people find to “hack the Book of Order” and be able to do new and creative ministry in a time of mainline decline. I’m hopeful that the denomination may begin to realize that they need the loyal radicals and work harder to find ways to support those of us who want to try new things. I hope that there will be groups who are not afraid of failure and committees who are not afraid to put their trust in younger pastors. I pray that more and more seminarians will feel confident enough to continue asking “WHY?” when professors at our seminaries teach us the same old things and tell us what worship is “supposed” to look like.

“Welcome to Presbymergent. What’s the first rule of Presbymergent? You do not talk about Presbymergent.”

Sure there will probably be some organization at some point…sure we’ll have to talk about our goals and discern more what our purpose is in the church that is emerging. But for now…maybe we don’t need to talk about Presbymergent – maybe we just need to be Presbymergent…maybe we just need to be out there, engaging the world, being the church and perhaps the rest will follow.

I’d love for you to check out the series and let me know your thoughts.

However we define what is happening in this current re-formation of the church, it is about change. The Holy Spirit, as we affirm when we talk of “the church reformed and always being reformed,” is at work in the world pushing us out of what we have been to become something else through a process of coming together with others.

If we have forgotten something important it may be this: God called a community out of bondage through Moses, then they learned what God wanted them to know about faith and life. Jesus gathered the “First Church, Disciples” without first asking them what they believed. Paul shaped communities out of people of widely disparate beliefs- on purpose! Forming community before forming confession is the rule of Scripture.

Taken together, the whole witness of Scripture is God’s invitation to come belong to the Kingdom, then to learn the Way.

Following this model, the call is for the identity of the local congregation in its context to shift from maintaining distinctions between “what we believe” to demonstrations of “who we are.” This will touch on every facet of congregational life: re-focusing the mission; re-structuring the organization; re-presenting Christ.

Ask the question: How did the gospel move and grow from a tiny group of frightened people in a backwater province of the Roman Empire to become a bold proclamation right under the nose of Caesar in Rome in one short lifetime, and this without an evangelism budget? Answer: People were attracted to what they saw in the lives of “belongers” and wanted to experience it before they ever became “believers.” Goodness knows, they didn’t all believe the same things!

“Go…make disciples…baptize…teach” are the verbs in the order our Lord gave them. We will attract others by doing what we do and by being who we are because “Jesus is Lord.” We can explain what that means all in good time. They will be more open to believing if they already belong.

Meanwhile, first things first, in the order of Scripture: an emerging/emergent congregation will look like a place where people are eager to belong without demanding that they first believe certain things.

I’m one of these who is pretty certain we’re going through a time of Reformation once again, and as Phyllis Tickle might say, it’s not just the church that’s reforming, but every aspect of human society.  Everything is being brought into question and everything is on the table.  The appeal of Emergence is evidence of this as well.  If everyone were satisfied with the state of the Church, then there wouldn’t be such a movement of new ideas, questions and challenges.  I think the Presbyterian Church (USA) is slow to change and transform.  In some ways this has served us well, but when it comes to thinking about the future, we are either stuck in the present or trying to reclaim the past.  We are tied to some methods and systems that are antiquated, and yet the traditions of our faith don’t necessarily need to be re-written.  How can we learn from the emergent community how to let go and untie ourselves from the things that bind (imprison) us rather than seeing what might bind (unite) us together in the Spirit of Christ?

The Emergent church, at the same time, is asking questions to make us all a bit uncomfortable.  In many ways I appreciate being dislodged from the “zone”, but I also wonder if we lose something of Jesus in the midst of our questioning of all things faith.  What, within our tradition, is worth preserving?  I see so many (mostly out of fear) trying to preserve a Church that simply cannot remain static any longer.  In this regard, the emergent conversation has helped a great deal.  But what the emergent church can probably gain from the PC(USA) is the idea that we are not set apart from one another, but we are willing to persevere through times of difference and disagreement.  I’m extremely saddened by the congregations who leave the denomination because they don’t want to go through the marriage counseling.  Yes, it’s hard.  Any relationship is hard.  But in the end it’s worth the effort.  It’s how Jesus draws us together, I think.  Those of us who are Presbyterian have witnessed the Spirit at work within our bodies when we disagree.  Clarity does not come quickly, or even in our time, but it does come.  We could all stand to live with a little more patience.  We could also stand to gain by listening and not talking.  Just one pastor’s opinion . . .

Peace, Terry

“Religious people speak of God when human knowledge (perhaps simply because they are too lazy to think) has come to an end, or when human resources fail – in fact it is always the deus ex machina that they bring on the scene, either for the apparent solution of insoluble problems or as strength in human failure – always, that is to say, exploiting human weakness of human problems.” Dietrich Bonhoeffer, Letters and Papers from Prison, p. 283.

Holy Ground

The congregation affirmed their faith

as they do each week with the Creed.

“I believe…” they routinely proclaimed

and then uttered that which in another

place would be quite unbelievable.

“Father almighty, maker of all

Son of a virgin…

crucified dead and buried” – easy to believe,

but “resurrected from the dead”… now that’s a stretch.

You know the rest.

An old man stood and interrupted

the familiar rhythmic chant

with a anguished whisper now

amplified by the dead silence

“How can this be?”

A teenager near the back

spoke in a clear unspoiled tone

“How can God have a son?

And … by a virgin?

Are you on drugs?”

By now all but the shocked,

paralyzed into silence, began

to also confess their doubts.

As if cork was pulled from bottled up

faith turned upside down, they spilled out.

Stories were shared that day.

Dramas played out.

messy, inconsolable, unsolvable

plots began to emerge

while many healing tears were shed.

Then suddenly the preacher tapped

on the microphone three times

to silence the cacophony

and began to lead the song

“Surely God is in this place…. Holy Ground”.

Some felt like it was a deus ex machina

meant to put salve on the

open wounds of doubt

and anesthetize what was

only but truly human.

Others breathed a sigh of relief

and went back to

the safe place between the

pages of their true and

tried belief.

Which ground do you

suppose was holy,

that is set apart for the Divine,

the solid ground of unfettered belief

or the ground that doubt opened up?

A deus ex machina is a plot device whereby a previously intractable problem is suddenly and abruptly solved with an often contrived introduction of a new character, ability, or object. It is generally considered to be a poor storytelling technique by critics because it undermines the story’s internal logic, although it is sometimes employed deliberately for this reason.

The new ministry will be called the Chiapas Missionary Community. The community will follow a modified rule of St. Benedict and keep in order the Benedictine priorities of prayer, then work. That is to say Benedict saw the Christian life as a life of prayer to which we add our daily labor and not the other way around as secular culture would have us to do. The community will also be evangelistic so it will not be isolated from the needs of the world around it. Many of us think of evangelism primarily as visiting people in their houses, preaching in the park, inviting people to a Bible Study or worship. These are all excellent things. They are responding to the Great Commission to “go into all the world”. However Benedict also saw the huge value of creating a safe and welcoming place where one could receive all “who are tired and heavy laden” and offer them rest. We can call this open door evangelism. The community trusts in the Holy Spirit to bring those people God chooses to their door. The community then receives the stranger as Christ himself.

There is a lot more to all of this but I will save that for now and go on say where this is happening. We have purchased a small farm, 25 acres, near the city Comitan, to be used to develop the new religious community. Comitan is easy to get to on several good roads. The airport at Tuxla is only about 2 hours away. We will have 6 to 8 sisters living there full time. They will be doing several things. One is offering spiritual retreats for members of local churches. Provide shelter for indigent or abused women and children and others as they arrive. They will also have a semi residential Bible School for women. A semi-residential program means that sisters will come for one week a month and then return to their homes. This makes getting Bible and music training much less expensive. By rotating different groups of students the farm-school-retreat center can stay busy all month. The intention of the community is to be as self supporting as is possible. Therefore there will be some income producing efforts. Things like quilting, roasting coffee, a cut-flower nursery and the surprises the Lord has for us that we don’t know about yet.

How can Presbymergents help?

First we would like to know who will commit to praying for this ministry. We will do our best to keep you posted on what is happening and what our prayer needs are. We will also be receiving individuals and mission work teams to build the facilities. In fact if you have a special interest like solar electrics, construction, small scale farming, and teaching music, etc. please write and let us know. Volunteers in all areas will be much needed in planning, teaching and working with the local Presbyterians. If you want to learn Spanish this will be a 100% immersion opportunity; also Tzeltal, Tojolabal and Chol are spoken in the area. Of course we will need financial help and the community has been incorporated as a non-profit ministry in Mexico. Financial aid helps in two ways. First we can get some volunteer labor from the local churches but the believers do not have cash to buy building materials. So your financial aid allows us to buy the materials and then the local church members can donate their time and skills to the ministry. Secondly it will take a couple of years before the community is self supporting. We will need help during that time.

What is some of the motivation behind this new ministry?

First, our Lord has called us as a community or a covenant people to serve Him. Local churches do form communities but they are dispersed during most of the week. This limits the kinds of ministry they can take on, especially the long term care of individuals. A religious community is like a local church that has their door open 24-7. Secondly many local churches simply have lost their vision for life together. Many Presbyterian churches in Mexico are more an assembly of individuals than they are a community. Furthermore the families are under tremendous pressures as often both parents work outside the home, the men often traveling to other cities for weeks or months at a time. So it is hard for church members to actually visit a healthy, loving community. Our prayer is that visiting the Chiapas Missionary Community will allow visitors to take a vision back to their local churches.

If you are interested in any of these ideas please send me a note. By the way you can come and help even if you don’t speak Spanish. Sign language works fine!

Previously held models of connection were based mostly on local initiatives, small story contexts, and homogeneous conversation partners.  The glue that held the PC(USA) together has been mostly institutionally based polity and judicatory structures.  This seemed to work pretty well until the middle of the last century when the world began to shift.  The scaffolding of this structure remains intact but the building that it once supported is going through a major renovation.  Like the anonymous poet said, “I thought the fire was out.  I stirred the ashes and burnt my finger.”  This core value of connectionalism can be a wonderful gift to the emerging world, IF we can find a way to change the scaffolding to fit the emerging structure.

This new structure, or emerging structure, is the gift that can be offered to the PC(USA) institution.  Here are a few aspects of a new connectionalism that I think can once again become a core value and gift to the wider church.

1. Connectionalism fueled by networking technologies creating new opportunities to engage with “others” beyond small geographic, cultural, and theological contexts.
2. Connectionalism opened up by an emerging epistemological humility.  Emerging folks are more comfortable with questions than answers, conversation than conversion, dialogue than dogma.  Emerging followers of Jesus have an increasing capacity to suspend judgement when faced with what appear to be conflicting world views.
3. Connectionalism in the emerging context is forged in the crucible of life and grounded real life situations. With some of the scaffolding of a previous way of being together removed by virtue of an emerging entrepreneurial spirit new ways of seeking justice and peace in the world will help nurture a new connectionalism.
4. Connectionalism informed by new discoveries in the world of social technologies that posit a connectionism inherent in God’s created order.  For instance, Spiritual Direction, Theory U, Art of Convening, Collective Wisdom etc.

“We believe there exists a field of collective consciousness — often seen and expressed through metaphor — that is real and influential, yet invisible. When we come into alignment with this field, there is a deeper understanding of our connection with others, with life, and with a source of collective wisdom. We are calling into awareness this field of collective consciousness and invite you to join us in building this discipline of collective wisdom, its study and practice.”  (From: The Power of Collective Wisdom and the trap of collective folly, by Briskin, Erickson, Ott and Callanan.)

I hope these few thoughts can help us explore the intersection of what was and what will be in in our life together in the PC(USA).  Finally here’s a poem I wrote with the question of connectionalism in mind.

Designer Jewelry

There was once a

beautiful beaded necklace

each bead hand crafted

unique in shape, color, texture

through the empty space that

runs trough the center of

each bead ran a strong thread

holding the parts in the whole

in time and with the shifting

tugging desires of the

ones who held the necklace the

thread broke and the beads scattered

no one can recall the moment

of separation and few remember

what the many beads looked like

blessed by the tie that binds

now the parts are held by varied

bead lovers with different ideas of

how each bead, now with a life of its own

might once again become the one

those who remember the whole

grieve the loss of connection

those who still see the beauty

hope that the Jeweler will

once again pull a binding thread

through the emptiness in the middle

before the opening is closed by

some sediment of corruptive desire

If by the Jeweler’s delight and will

the beads are brought together

the whole will take a different shape

perhaps bearing no resemblance to

the necklace that once was

People, particularly ‘religious types’, are averse to change.  Quite happy to perceive life as it has been.  Being in an in-group only strengthens the human resolve to maintain tradition and refuse change, especially when the group has enjoyed some amount of dominance.  Movement requires effort.  Movement expends energy.  Ideologically and religiously speaking, mass movement rarely happens unless a crisis looms or devastation ensues.  Thankfully we do indeed have an obvious Presbymergency.

The lack of changeability is all very ironic when it comes to critiquing the Reformed Church – a prophetic movement founded upon a shift from the status quo.  Presbyterian USA folk like to think they are Reformed and Always Reforming, yet through the years there has been little reform, despite splits with the PCA, EPC, etc.  Certainly there has been pockets of movement in the Church theologically and socially – and more movement is always required!  We religious tend to resist change by citing that God never changes, and somehow that equates we should never change.  We are not God and our theology and way of being are not infallible but subject to our murky vision and finite position as particular human beings – even together.

To compound the PCUSA dilemma, people do not tend to shift when it seems they are at the top of the heap.  Many of the established rank in the denomination, remember the church at a stronger position numerically and financially.  People tend to hang on to what they have known and over time grow sentimental.  Often it seems, people that experience decline perceive that things are simply going to seed all around them, and so resolve to hang on all more to what they know.

The Church is not to simply shift by the whims of society.  The Church is to shift as it speaks and acts prophetically. If a church/denomination does exercise the prophetic function it will always be on the move.  If not, the church will certainly devolve into a social club, as Martin Luther King Jr. warned, and in time flake up and blow away, leaving the work of the Church to the prophetic.

The Emerging voice in the PCUSA is important for the Traditional PCUSA to hear and listen to as new things continually come to light.  May the Emerging voice allow for the tent of the PCUSA to be extended, not so that there is agreement on all issues, but  an awareness that we do not know all that we think we do – and together, with tolerance, we can reflect a broad range of opinion, and live in the dissonance of humility.

It’s also our hope to feature photos on the front page of what your Presbymergent community looks like around the United States – so please send us your photos of community gatherings, worship experiences, etc., and we’ll try to keep new photos rotating through the homepage.

One feature that we’re still trying to determine the best way to handle is the list of Presbymergent churches, worship gatherings and bloggers. Sticking lists of bloggers in our sidebars just became too unwieldy, so be looking for a “Friends of Presbymergent” page to come soon that will highlight some of you and your communities that self-identify with Presbymergent.

There are probably still some tweaks that need to be made, so if you see something, please let us know and we’ll try to take care of it. But we hope you’ll all enjoy our new website!

After getting four teeth drilled on the other day in Charlotte, I had the only slightly greater pleasure of driving my Novocain-paralyzed face down to Columbia, South Carolina to see the infamous Richard Dawkins, the world’s most famous atheist. Dawkins, a British biologist, is part of the controversial neo-atheist movement. Neo-atheism itself is a highly vocal, if not outright shrill, atheist philosophy that seeks to argue, insult, and humiliate believers of all stripes into abandoning their faith—or at least ostracizing and ejecting them out of having any cultural influence. Dawkins’ last book and a key intellectual bulwark of this view, was politely named The God Delusion in honor of anyone moronic enough to have any belief of the divine.

I waited among thousands of students in Columbia with baited breath, for the neo-atheist circus ringleader to shock the crowd with resounding statements of intellectual superiority from his new science-oriented book, The Greatest Show on Earth: The Evidence for Evolution. I anticipated enough fire and brimstone to replace a Bunsen burner. I was instead stunned to hear a soft-spoken English gentleman request that ministers, priests, and pastors live up to their responsibility as community leaders by educating their flocks about the reality of evolutionary truth.

Dawkins rightly pointed out that many in clergy see no conflict between Darwinian evolution and their faith, but fail to make that clear to their congregations. Using the story of Adam and Eve as an example, Dawkins conjectured that many preachers cite the story without thinking of it as 100% literal. However, they do so without making those in the pews aware of this nuance. This in turn leads to misinformed religious parents and students resisting a science curriculum at their school in the name of their faith, even though their pastor would have no qualms about it.

In an odd sense of revelation, I felt spiritually convicted by this plea. Many of us in ministry have been unwilling to address this controversial issue because we are unwilling to expose ourselves to the potential fallout. It’s much easier to use the same words found in the opening of Genesis and allow for different meanings, especially when identifying those meanings may uproot deeply seated assumptions about the Genesis account. So let me do my part in this. I believe in Darwinian evolution—in essentially every sense that Dawkins would understand it—and I see no conflict between believing in that and believing in the inspired and authoritative Word of God. Furthermore, I am publishing a version of this article to my congregation this week.

I probably would go on longer about evolution and theology if it hadn’t been for Dawkins tangling himself in a web of strategic and philosophical contradictions the rest of the evening. Strategically, it seems highly counterproductive for him asking religious leaders to help him out in his educational crusade shortly before returning to his usual rhetoric of labeling religion as: “a kind of virus of the mind”, suggesting God is a sadist, and roundly declaring that “if someone is getting their morality from the Bible, you don’t want to be around that person!” It shouldn’t come as any surprise then that clergy are so reluctant to promote the same science that often holds hands with rabid anti-spirituality. But Dawkins can’t for the life of him figure out why.

I wonder if Dawkins replayed the tapes of his own lecture would he answer his own question?

Philosophically, Dawkins does more intellectual gymnastics than well, a gymnast, swinging from bold dictum to dictum without much logic connecting the points between. Comically, Dawkins states that he is not the last gasp of Enlightenment thinkers, refusing to address the evidence that indicates neo-atheists are really “hyper-modernists” tenuously held together by the internet and a zealous faith in science. Granted, that he “doesn’t follow the zeitgeist”, but does “notice the opinion polls”. He concludes “We [atheism] are winning.” Yet, even accepting the juvenile terms of “winning” and “losing”, the reality is that this is only true in the United States (1) and nowhere else in the world. In contrast to this, the Global South is exploding in religion, with Christianity at the forefront. Christianity is still steadily flourishing in spite of the state-enforced secularism of China. Even in post-Christian Europe (where atheism was assumed to have already won), we are beginning to see a dedicated Christian resurgence (e.g. Holy Trinty Brompton)

Maybe it’s just me, but winning sure looks a lot like getting your ass kicked not doing so well.

Yet, with less humor and more irony, he claims evolutionary psychology has no bearing on forming social norms between race and gender. Defending himself to one questioner, he declared “You can do whatever the hell you like…you’re free!” However, when responding to (deep breath) a secondhand straw-man question delivered by an atheist on whether a world of atheists would degenerate morally, Dawkins proclaims that an atheist society would be a good society. Not only good, but that they “would do good for the sake of being good and not out of fear from some God, some cosmic spy camera, watching your every move and knowing your every thought.” The linguistic assumptions he makes about the meaning of value-laden words are painfully evident. The very concept of “good” is relative to individual perception in a atheistic worldview, so a world full of atheists doing whatever is “good” in their own eyes could range anywhere from helping end genocide in Africa to being the one perpetuating it.

Not to mention I once heard a man once say (about ten minutes earlier) that when you’re free, “you can do whatever the hell you like”.

Richard Dawkins reminds me a bit of Dr. James Dobson of Focus on the Family. Not because they believe any of the same things. It’s actually hard to imagine two people who might disagree more. However, both share a unique commonality of being very good in one field only to find they may be overreaching into another field where they really don’t belong. Dobson has some fine thoughts on child-rearing. He has mind-blowingly dubious (my friend Amanda wouldn’t let me use the word stupid) thoughts on politics. Likewise, Dawkins is superb at explaining complex science in common vernacular. He is woefully ill-suited for engaging in real philosophy beyond preaching to an atheist pep rally.

Hopefully, his new book on evolutionary science is an indication that he intends to stay in field that God made him for.

1. Crossman, Cathy L. “People With No Religion Gain on Major Denominations.” Religion. USA Today, 22 Sept. 09. Web. .

Who is this Jesus we are worshiping? When I sit through a passionless worship service, I truly begin to wonder. I want to worship a Creator who formed the universe with a word and molded my very being from the fibers of the earth. I long to sing praises to a God, who shouts with excitement through the joys of life and holds me tightly, with mutual tears, in the pits. I want to surrender all I am to the workings of a Holy Spirit who guides my movement in ways I never dreamed possible for myself. I want to humbly bow to the most humble of babies who changed the course of history for eternity. I want to lay offerings before a God who offered His own Son to wipe away the distance I continually place between Him and I. I want to meet this Jesus over and over again, so maybe someday I will begin to understand the magnitude of a Love so grand, so extreme, and so passionate at this.

It can come in all sizes, shapes, and volumes. I don’t care. What you do doesn’t much matter to me. But how you portray my Savior, who has molded and changed my life forever, means everything to me.