Millennials in Ministry: Lencioni Thinking

Too often, people in church-world speak of “reaching” Millennials as if we’re some “foreign entity” (h/t Tim O’Malley) or a group solely in need of being reached/served/ministered to, in contrast to being baptized-believers whom God is already at work in and through–right now.

Patrick Lencioni, co-founder of Amazing Parish, offers these thoughts on Millennials:

As it turns out, there is a better way to think about hiring good people than focusing on a person’s generational stereotype. It comes down to looking for three simple, timeless and observable virtues that are reliable predictors of whether someone of any age will be a good team player. Thankfully, while generations change, the nature of teamwork does not.

I agree! A healthy organization is a healthy organization not because of the particular generational identities of its members, but because of their common commitment, the way the relate, and the way they make decisions together.

Millennials are largely missing from the teams of leaders in many church ministrieswhat holds us back? Maybe, a better appreciation of what makes a healthy organization and what cultivates effective teamwork is a missing piece. We don’t know how to “talk” about being an effective ministry organization because we lack the vocabulary, and so we default to stereotypes, thinking it’s because of a person’s age, marital status, regional identity, race, gender, etc. that “we can’t work well together” or “we always communicate poorly.”

As I’ve said before, I highly recommend Lencioni’s The Advantage for anyone in ministerial leadership. And 🙂 as a Millennial, I’m looking forward to reading Lencioni’s latest book, The Ideal Team Player, to see how it connects with each of our own baptismal vocations in ministry and some of the classic scholarship on “courageous followership.”

Have you read “The Advantage” or plan on reading “The Ideal Team Player” through a ministry lens? Share your thoughts in the Comments.

Millennial Scrabble
Jeff Djevdet (Flickr), CC by 2.0

An Irrelevant Parish Isn’t Thriving

Would the community be impacted if your parish ceased to exist?
Would there be a decline in concrete acts of love?
Would fewer people experience transformed lives in the power of the Risen Lord?

There’s no such thing as a functional, yet irrelevant parish. It’s not okay to be a parish or church that’s extraordinary at providing “spiritual food” for insiders, yet is irrelevant to the world at large, to the mostly secular community around it.

How do any of our parishes or ministries become a place that’s an island without bridges to the world around us? In Good Faith, David Kinnaman and Gabe Lyons offer some insights relevant to all churches:

First, “irrelevance happens when your interests and someone else’s don’t overlap…the other person may admire your passion but cannot related to it” (p. 26). This is what being a disciple of Jesus Christ is like for most of our secular friends, family, neighbors, and co-workers. Christians (at best) come across as passionate in a way that can be admired, but it’s simply a compartmentalized passion others see–there’s no sense of overlap. This overlapping area is what in Catholic language we’d call pre-evangelizationintentionally following bridges of trust to connect a person’s lived experience and values with who God truly is. 

How important is pre-evangelization? Kinnaman and Lyons data analysis suggests that 30% of Americans are “practicing Christians,” meaning they attend church once a month, and this attendance overflows into their lives–it’s not just a cultural identifier. On the other hand, 75% of Americans are “legacy Christians,” meaning “Christianity is background noise” a “muscle memory” of practices that are now “just part of a landscape, not guiding priorities” (p. 27). For these “Legacy Christians,” genuine Christianity is experienced as irrelevant. 

I think for most of us in 21st century America, we should assume (unless overwhelming evidence to the contrary presents itself) that most of the people in our “mission fields,” our local communities find Christianity benignly irrelevant. This is a paradigm shift away from an “if we build it, they will come” mentality that expects people to become interested in Jesus and show up at our door, ready to speak our language and do what we suggest.

Where are you in this paradigm shift? A thriving parish that’s irrelevant, isn’t truly thriving. God offers us so much more. Jesus makes us His Body, his co-workers, and shares His mission of reconciliation, of healing, of teaching, and more–with the entire world. In what ways are you and your parish called to be more?  

 

What’s Your Acts 17? Inspiration from Bishop Barron

I love the account of Paul speaking at Mars Hill in Athens in Acts 17. While pre-evangelization includes witness without words, we’re often called to converse or speak in the midst of pre-evangelization, and Paul’s speech is verbal pre-evangelization at its finest:

  • identifying shared values
  • using evidence/examples from the audience’s [in this case secular] perspective (that’s right, so Paul, a trained Pharisee doesn’t even quote the Old Testament!)
  • avoiding stumbling blocks too early on in the relationship, i.e. while Paul talks about Jesus, he does not use terms that would cause pagan-defensiveness (like the name of Jesus)
  • inspiring curiosity, rather than giving answers

What does Acts 17 look like today, in our culture?

Check out this fantastic example from Bishop Robert Barron, as he heads over to the Rubin Report for an unscripted interview:

rubinreport-740x465

The reactions captured by Brandon Vogt highlight how much this is indeed an Acts 17 example in our modern world. Remember the aftermath of Paul’s speech:

When they heard about resurrection of the dead, some began to scoff, but others said, “We should like to hear you on this some other time.” And so Paul left them. But some did join him, and became believers. Among them were Dionysius, a member of the Court of the Areopagus, a woman named Damaris, and others with them. (Acts 17:32-34)

Beyond Fans and Followers

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a popular sermon title

Are you a fan or a follower? Quite a few Christian preachers and teachers (including Catholic ones) have used these images as the basis for helping us move beyond merely liking Jesus, to actually following Him. And that’s a good thing. But one particular passage of Scripture gives us unique insight into precisely what kind of followers God desires us to be.

Coming back into Jewish territory after performing powerful deeds among the Gentiles, Jesus is surrounded by a crowd. So surrounded, he actually stays right by the sea, where he’d come across by boat (Mark 5:21). Jesus heads off to respond to the desperate pleas of Jairus, a synagogue official whose daughter is gravely ill. At this point, we see that this isn’t just a crowd of fans, they are followers (vs. 24). They follow Jesus and even press in upon him! Yet during this movement, a woman from within the band of followers makes her way up to Jesus–and touches his garment (vs. 27).

Just imagine the scene, how difficult it would have been for this one follower to push her way through an in-motion crowd of followers, to get to one person–Jesus–the person the entire group was following. Physically, it’d be tough to follow Jesus directly from among this moving crowd. But this woman also suffered from hemorrhaging bleeding. She wasn’t even physically well. On top of this, to the rest of the Jewish followers, she would have been considered ritually impure or unclean for having this medical condition. They would not want her near them at all, lest any of them be “infected” by her impurity. Imagine the disapproving looks, or even those who use their bags, cloaks, or walking sticks to keep her back. And yet, she makes it to Jesus!

None of us aims to be just a fan of Jesus. We want to be followers. But following is complex, why? Because we’re inevitably part of a crowd, part of a community–we have to interact with others, get close to them, and follow Jesus together. In church life, it’s possible to happily exist among the crowd of followers, but never make that decisive move to reach out to Jesus with the faith that He can heal, forgive, or transform whatever it is in our own life.

Why do we stay passive as followers? Maybe it’s our own pride, we struggle to admit that we can’t do it on our own, we can’t earn our way to heaven, we need Jesus to heal us personally. Or maybe it’s that we want to appear “normal”–not “too Christian” or “too holy” for a “regular parish” (whatever that is!). Maybe we’re comfortable as a follower, just moving along with the crowd, and don’t think Jesus would respond to us; we don’t want to “bother” Jesus by touching his cloak.

This woman is saved by her faith. She leaves in peace, cured, and called daughter by Jesus.

This is what awaits any one of us, any person who comes to Jesus in faith. God does not reject any one who comes to Him.

Don’t just follow. Be transformed by the power of Jesus.

a version of this post also appears at http://www.newevangelizers.com

10 Years Later. Still a Gem.

Musings on ordinary Catholic culture, from Sherry Weddell…10 years later, and this tongue-in-check writing from real-life mission work is still a gem:

When it comes to talking about eternal things. Jesus. Holiness. And more…we have:

Widespread discomfort with “conspicuous conversion”…Sometimes referred to as “enthusiasm” or “pietism” or “Protestant”.

A don’t ask, don’t tell [culture] because that’s what you do when we are all saved and we’ve all earned it–but none of us are saints because that wouldn’t be humble.

Because, “we’re all saved and we’ve all earned it, but none of us are saints because that wouldn’t be humble.”

Here’s the full post (from the Catherine of Sienna Institute’s not-currently-available blog site): 

We Are All Saved and We Have All Earned It But None of Us Are Saints Because That Wouldn’t Be Humble.

10 years of nearly continuous travel from parish to parish and thousands of personal interviews have given us a fairly good sense of typical ordinary-Catholic-in-the-pew’s worldview regarding intentional discipleship and our ultimate salvation — at leastKristin Thiel Embarassed among Anglo laity in the US.

(The worldview of the clergy is naturally very different but many clergy share in the assumptions described here in surprising ways. Priests are remarkably like human beings in this regard.)

The American church is huge and very complicated, so the culture I am about to describe would not include those groups of Catholics heavily influenced by evangelicalism (such as in the deep south), the charismatic renewal, traditionalism, lay movements or third orders, parishes that regularly do evangelism, groups with a strong social justice orientation or Catholics in “hotbed institutions” like Catholic universities or seminaries. Neither would this describe Hispanic Catholics, Vietnamese Catholics, etc.

The worldview I’m describing is common among ordinary-Anglo-cradle-Catholic-laypeople in ordinary parishes in the west coast, midwest, high plains, intermountain west and east coast.

Caveat: I am writing in a hurry and my tongue is rather firmly in my check. But I am also really describing attitudes what we have encountered over and over again in the field. There are remarkable exceptions everywhere but there is also, in our experience, a startling consistency across dioceses and regions.

The major premises could be summarized as follows:

We are all saved and we’ve all earned it but none of us are saints because that wouldn’t be humble.

A fascinating, if unlikely, mixture of practical universalism, Pelagianism, and work-a-day Catholic humility seems to have been absorbed by Catholics across the country.This homespun version of universalism runs something like this: *Decent* people are automatically saved because of their decency, and almost everyone is essentially decent or at least means well, which is basically the same thing as being decent. God would never condemn a decent person. Salvation is pretty much yours to lose and you can only do so by intentionally doing something really, really, not decent like mass murder and then not saying you are sorry.

Pelagianism was an early 5th century heresy that held that original sin did not taint our human nature and that human beings are still capable of choosing good or evil without God’s grace. Pelagius taught that human beings could achieve the highest levels of virtue by the exercise of their own will.

The contemporary American version holds that human beings can attain acceptable levels of *decency* by their own efforts. We earn our salvation by not doing the really, really bad things we could do if we chose. In real life, it is pretty close to impossible for most people not to attain the minimum decency requirement. (See caveat above).

Since basic decency suffices for salvation, holiness is completely optional, and is the spiritual equivalent of extreme sports. Authentic, salt-of-the-earth ordinary Catholics are appropriately humble and know their spiritual place. They do not pretend to be something they are not (see point #2 below).

Note: the role of Christ and his Paschal mystery in this view of salvation is extremely obscure.

There are two basic Catholic “tracks”:

a) The “ordinary Catholic track” which includes 99% of us. Your parents put you on this track by having you baptized as a baby. This track can be divided further into 1) “good” or practicing ordinary Catholics; 2) “bad” or non-practicing ordinary Catholics; and 3) pious ordinary Catholics.All ordinary Catholics, good, bad, or pious, are saved through their essential *decency* or meaning well and nor screwing up horribly. (see #1 above). God does give extra credit for visible devotion or piety.

b) The “extraordinary Catholic track”: priests, religious, and saints (.1%).

God plucks a few people out of Track “a” and places them on track “b”. That is what the Church means by having a vocation.

Priests and religious are also saved by being decent but the standard of decency is a bit more rigorous for them because they can’t have sex.

Sanctity is reserved for the uber-elite: When someone becomes a saint, it is the mysterious result of spiritual genius or an act of God and is not expected of or related to salvation for “ordinary” Catholics (see #1), because God decreed they should be on a different track. Authentic, salt-of-the-earth ordinary Catholics are appropriately humble and know their spiritual place.

c) There is no “disciple on the way” track. When many Catholics hear the phrase “intentional disciple”, they immediately think of the only known alternative to the “ordinary Catholic” track in their lexicon, which is that of the saint and is supposed to be reserved for the uber-elite. They naturally presume that the aspirant to discipleship is pretending to have been plucked out of the ordinary track by God and is, therefore, an arrogant elitist (see #1 above).

Corollary A: Widespread discomfort with “conspicuous conversion” because it violates #1 and #2. Sometimes referred to as “enthusiasm” or “pietism” or “Protestant”.

Corollary B: don’t ask, don’t tell because that’s what you do when we are all saved and we’ve all earned it–but none of us are saints because that wouldn’t be humble.

Vision in a Homily

So your parish has a vision, and maybe even a catchy vision statement–now what?

Vision that’s not communicated broadly falls flat. Because the point of vision is that it guides everyone. Not just the elite. Not just leaders. Everyone.

VISION
How to communicate broadly in a Catholic parish?
The Sunday Homily.

I can hear the mental excuses now. All the reasons why your parish can’t communicate vision in homilies, how the people won’t like it, how it can’t be planned, there’s not enough time, etc. But, none of the excuses override the critical importance of preaching the vision, frequently and repeatedly, to the broadest parish audience.

As Fr. James Mallon, author of Divine Renovation and The Divine Renovation Guidebook, explains:

I remember catching myself saying once, ‘But I spoke about that in a homily last year.’ It is foolish for us preachers to think that most parishioners are going to remember something we said two weeks before, never mind a year before. In truth, if the sign on the bus is to be plainly recognized, we must speak about vision over and over again. In the last three years, I have committed myself to preaching some form of visioning homily at all the weekend Masses every three weeks. I am convinced that this is necessary (Divine Renovation, 255).

Sometimes it can be tempting to think, it’s in the bulletin right? We’ve got a sign up? The staff knows? It’s on the website? But that’s not enough, “there are no shortcuts when it comes to communicating vision: it takes time and intentionality” (DR Guidebook, 60).

Let’s start with the practical: what is a visioning homily?

  • not simply information, but the inspiration and motivation “to desire that preferred future and be wiling to make the changes necessary” (DR Guidebook, 60)
  • “A homily that attempts, in some way, to address the question of why are we here, where are we going and why we do the things we do, or are trying to do the things we are trying to do” (DR Guidebook, 62)
  • “Preaching about the mission of the Church and the future of your parish in a way that all your parishioners can hear and understand” (DR Guidebook, 62)

Does it really need to be repeated so often?

Answer: Yes. Here’s why: “If a parish is becoming truly missional and is innovating, there will be ongoing change within the parish. Change must always be explained in light of the vision” (Divine Renovation, 256). Most people don’t love change. By communicating the vision frequently (as Fr. James Mallon does, roughly every 3 weeks) the parish helps each and every person know and understand how concrete changes and decisions fit into the big picture, and help guide the efforts.

Okay, I’m ready. But what goes into a visioning homily?

Drawing from Divine Renovation (pg. 256-257), here are the key elements in a visioning homily, with examples from a visioning homily (Groundbreaking 05: Vision, April 24, 2016) at Church of the Nativity in Timonium, MD.

  • Answer: why are we here? Remind the listeners why the parish exists, what God has called you to, what your mission is. For Church of the Nativity, it’s growing disciples while growing as disciples. This gets mentioned twice in the first four minutes (at 1:50-2:08 and 3:50-4:04).
  • Name: what’s not right at the gut level. Scratch the point of dissatisfaction that people are experiencing. Help everyone feel the need. For Church of the Nativity, it’s that it’s “hard to invite people to come people to church when there’s no place to park and no place to sit” (4:30-4:45). This is something tangible. Lots of people in the parish may have experienced this…tentatively thinking about inviting a friend to Mass, but wary of doing so because of the seemingly crowded experience.
  • Explain: why the current situation or past models won’t work. This might include some transparency or vulnerability. Or showing how the parish has “done its homework” in trying to address the point of dissatisfaction in the past. Aim to be clear and honest about how a particular [old] way of doing things isn’t working, but without blaming people, staff, specific groups, etc. Since Church of the Nativity is addressing how to accommodate growth, the leaders share what they’ve done in the past or tried (different times, off-campus sites, etc), and how these solutions don’t effectively lead toward the parish’s vision (1:00-1:22).
  • Inspire: capture imaginations, invite people to dream. Encourage everyone listening to join in the “imagine if…” for the parish. What could it be? This is a time, not for information, but to make our hearts leap, make even the most change-averse person in the pew have a momentary optimism about the future. In the example from Church of the Nativity, Brian Cook reminds the community of pieces of plywood the parish had “filled with the names of all your friends, family members, co-workers…people you’re praying for, that one day they’ll come to church and meet their Heavenly Father…this project is about making room for them, all of them” (5:30-6:00) and continues to spur the imagination as to the wider significance of the parish’s direction, that “This new building can stand as a hopeful sign that intentional growth is still possible…that God is still using the local church to change lives” (6:10-6:41).
  • Share: the plan for how we’re getting to where we’re going. This part is the most intuitive. We like to talk about what we’re doing. But remember, this is just one of five key elements. Without the other pieces, this part of a visioning homily can quickly become a litany of information, rather than the transformation that’s at the heart of vision and change leadership. Church of the Nativity puts it concisely: it’s about “creating empty seats at optimal times” and that phrase is used at least four times in the 7-minute vision-casting portion of the Sunday message (remember, repetition works!). The “how” is that as the parish responds to the call to “invest your treasure in the Church” this will result in hearts “connected to the Church” and the “growth in faith that comes somewhere outside of your comfort zone.”

A well-crafted visioning homily weaves these elements together, independent threads yet repeated and interrelated. There’s a logical flow from reminding who we are, to identifying and understanding the “situation” (Name & Explain), to inspiring, and only then speaking the plan.

A visioning homily doesn’t need to take a lot of time. While this entire message from Church of the Nativity is “long” (20 minutes in total) by most Catholic standards, the vision casting portion is solidly within the first 7 minutes. Visioning homilies can be done in any Catholic parish on a regular basis.

The other lesson from the Church of the Nativity example is that a parish need not have a singularly incredible, awesome, best-preacher-ever to communicate vision. Brian Cook, Tom Corcoran, and Fr. Michael White (the 3 speakers in the Church of the Nativity message) are ordinary folks, just like you. They stumble on their words (as we all do). It’s not always the most beautiful language. And think about it–if you’re preaching on vision once every three weeks, not every one is going to be your personal best. The point is, they commit. They do it. One doesn’t have to be an especially-gifted dynamic preacher to communicate vision. Check out their book, Rebuilding Your Message (and related podcasts) for practical tips on how any disciple of Jesus Christ can grow as a communicator.

Do you have a great visioning homily to share? Post a link in the Comment section to help us all grow in this essential area of parish ministry.

p.s. Download the “Groundbreaking 05: Vision” example I used here. All vision casting elements are present within the first 7 minutes. I’m not sure how long beyond March 2017 the download will be available, but all key excerpts are in this post–viewing is optional 🙂

Christian Unity: Can It Be Anything But Personal?

Closing out this year’s Octave of Prayer for Christian Unity, I wanted to share this older reflection of mine from 2011. My gratitude only continues to grow. Let us join with Jesus’ prayer, Ut Unum Sint. 

Growing up in northern New Jersey, I had little contact with the Evangelical culture common in parts of “Bible Belt,” exurban, rural America. Prayer was not commonly uttered in the public sphere, there was no presumption of church attendance, and large, modern “mega-churches” did not dot the landscape. All of these things I would observe later in life, as service in the Army took me to other parts of our nation.

I was raised in the Catholic Church, faithfully attending weekly Mass with my family, preparing for sacraments, and even helping out in small ways as a church musician and altar server. Yet my outward “faith” was rather empty. I had had the initial conversion of baptism, but not the second conversion of heart of which the Catechism of the Catholic Church speaks.

Then in high school, a friend invited me to her church ”an independent fundamentalist Baptist church, to be precise. This was an entirely new experience. Read more here…