Last month I painted a picture of what a parish designed for parents might look like, a truly parent-friendly experience. But, what can one person do–what can you do? what can I do? right now, to improve experiences for parents in my parish or ministry?
From Chris Wesley comes this great list of practical tips. Things we can take up on an individual level to personally encourage, empower, and share the fullness of life Jesus offers us more regularly and directly with parents.
Take time to invite a group of parents out for a cup of coffee or a bite to eat. Talk to them about the programs but more importantly get to now them personally.
Host an open house where they are experiencing the program as a teenager. Here they get to see how you interact with their teens
Over at the ever-useful CMS website, Emily Carlton observes:
Throughout the New Testament, Jesus used parables and simple stories to explain complex concepts. It was a brilliant move—Jesus’ crowds contained mostly illiterate people who lived in a culture with a strong oral tradition. That meant the crowds knew how to listen and re-tell stories.
Visuals can help people receive the good news of Jesus.
Today’s culture differs. Oral traditions are minimal. We’re flooded with ads, marketing, content, and images on a daily basis, so much so that we tend to tune it all out. We usually aren’t great listeners, either. But we are incredibly literate when it comes to visuals. In fact, a study conducted by MIT neuroscientists in 2014 found the brain could recognize and identify images seen for as little as 13 milliseconds.
The Numbers Don’t Lie
The MIT numbers might seem shocking, but other surveys and reports support the findings.
If you manage social media at your church or study the affects of sermon-related visuals on church attendees, you probably have qualitative proof to support the above numbers. If not, the numbers should still demonstrate just how important good visuals are to human learning, understanding, and recall. As church communicators, we can’t overlook that fact. Visuals can help people receive the good news of Jesus.
What Can the Church Do?
Fixing a church’s visual learning problem isn’t as easy as slapping some pictures on the screens. Studies show that visuals aren’t well received when they clearly employ stock photos, aren’t directly related to the content being shared, or are stretched or pixelated in some way
Carlton is spot on. We indeed live in a visual culture. And this isn’t a bad thing, necessarily–it’s an opportunity. We can ask, as teachers, preachers, and communicators interested in forming missionary disciples, how do we ensure our ways of communicating resonate in our visual culture?
Earlier this year, at the Notre Dame Preaching Conference: Alyce McKenzie offered this lecture on the topic. And, I think one of the finest modern examples, is John Bergsma‘s use of stick-figures to unpack the Bible…check it out here and here. Bergsma’s illustrations are memorable, simple, and impactful–I’ve used them with preschoolers, elementary school children, and adult seminary students–all with great results! 🙂
Do you have any great examples or best practices in visual illustration? Share in the Comments!
Assessing (or “measuring”) how you’re doing when it comes to fostering initial and on-going conversion in a ministry is one of the toughest, yet most necessary, processes a leader must continually work through. It’s tough because it involves loving enough to speak the truth, being willing to change beloved techniques or programs that need to evolve, and it’s just plain hard to even develop good metrics or measures to use in assessment.
One of the hidden gems within the recently released Living as Missionary Disciples resource from the USCCB is this set of assessment worksheets designed for use by individuals or small groups (they start around pg. 14 of the .pdf download, aka “pg. 1” of the internal numbering).
Unleashing all of these at once on a team of leaders would likely not be a good strategy. But the potential here is great! These tools could be used to assess existing programs or strategies over a multi-year period, coach and develop catechists, unite staff and key leaders around a vision, or design new initiatives.
They key is to actually use them as a tool, not an end. Assessment is a means to improve what you’re already doing, not an administrative burden that bears little fruit. Assessment without reflection, processing, personal coaching/development of leaders/catechists, and connection to implementation isn’t going to bear fruit. And, it might even be a waste of time. But 🙂 by making the commitment to leverage a great resource like this from the USCCB within your leadership development pipeline and continual planning processes? Now that’s a way to stay grounded and aligned to Jesus’ central mission for us, to go and make disciples (Mt 28:19).
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.
All too often the mention of Mary is perceived as a point of division among Christians. And this is a sadness.
Especially, for example, when it keeps Protestant Christians from preaching, reading, and proclaiming the great truths flowing from the life and witness or Mary (for fear of being called “too Catholic”).
Or, when it keeps Catholic Christians from speaking out against or changing examples of Marian devotion that are misleading or do not clearly show the essential difference “from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit,” (for fear of being called “too Protestant”) (CCC para. 971).
On this Saturday (a customary day for Marian devotion) of the Octave of Prayer for Christian Unity, I offer this rich reflection from Prof. Matthew Milliner of Wheaton College.
As a new professor at Wheaton College, I proposed a course focusing on the Virgin Mary and braced for resistance, but intrigued approval was all that came my way. Nor was I alone. I learned that another course on the Virgin was being offered in a different department at Wheaton the same semester; rather than competing for student attention, both classes quickly filled.
And so I packed my syllabus with primary sources, supplemented with Tim Perry’s excellent Mary for Evangelicals, and off we went, twenty-five students and I, on a journey from Luke to Lourdes, from Matthew to Medjugorje. Read more…
As human beings, we seem hard wired toward sharing news when it’s great news. We enthusiastically communicate with others all the time when we have really good news to share. It doesn’t take any special training or programmatic preparation. So why isn’t talking about heaven something exciting and great to share?
A lot of Christians just aren’t sure about what eternal life includes. We believe in eternal life in the abstract sense, but deep inside, we’re not sure if a heaven that includes the worst sinners makes sense, we’re not sure if we want this eternal life if it’s just some manipulative reward for our own good behavior, we’re not sure if we want an endless continuity of a “better” earthly existence (i.e. a pop culture image of heaven as a place with endless luxury cars or something along those lines).
On this very day, nine years ago, Pope Benedict XVI opened the season of Advent by teaching on this ultimate hope in an encyclical letter called Spe Salvi [“in hope we were saved”]. Now, I wasn’t the type of person to be reading encyclicals when Spe Salvi first came out (truth be told, I think I was busy on a deployment in Iraq at the time)…however, since then I’ve come to love this encyclical. I find myself quoting it all the time to help offer language that resonates when it comes to talking about eternal life and the purification for those rooted in Christ that makes perfect communion with God possible!
So how does Pope Benedict describe eternal life with God?
the supreme moment of satisfaction, in which totality embraces us and we embrace totality…like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy. (Spe Salvi, 12)
This way of thinking about heaven isn’t just about me as an individual. We believe that God’s final judgement “appears at the reestablishment of unity, in which we come together once more in a union that begins to take shape in the world community of believers” (Spe Salvi, 14). Heaven “presupposes that we escape from the prison of our ‘I'” (Spe Salvi, 14). We are not saved to be alone, but saved to be in perfect loving relationship.
As Pope Benedict goes on to explain:
Life in its true sense is not something we have exclusively in or from ourselves: it is a relationship. And life in its totality is a relationship with him who is the source of life. If we are in relation with him who does not die, who is Life itself and Love itself, then we are in life (Spe Salvi, 28).
But who can confidently look forward to eternal life knowing what Jesus teaches? i.e. we must be perfect as God the Father is perfect (Mt 5:48). The key is that what God calls us to is not a condition for eternal life with God; not a simple human quid pro quo. Yet it’s still the objective reality of who God is. Perfect. Complete. Love. Life. And logically, though we can be forgiven from any sin (except deliberately refusing to accept God’s mercy by repenting), we can’t be in perfect communion with the objective reality of God, if we ourselves can’t let go of all that holds us back, what’s not holy, our sinful tendencies. This is where purification, cleansing, or (as it’s commonly called) the process of purgatory comes in. As the Church believes, this spiritual purgation isn’t about cartoon skulls, bones, hard labor, and a time clock–but true salvation.
Here’s Benedict summarizing a way we can speak about this:
The encounter with him [Christ] is the decisive act of judgement. Before his gaze all falsehood melts away. This encounter with him, as it burns us, transforms and frees us, allowing us to become truly ourselves. All that we build during our lives can prove to be mere straw, pure bluster, and it collapses. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation.
His gaze, the touch of his heart heals us through an undeniably painful transformation “as through fire”. But it is a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally ourselves and thus totally of God…At the moment of judgement we experience and we absorb the overwhelming power of his [Christ’s] love over all the evil in the world and in ourselves. The pain of love becomes our salvation and our joy.
It is clear that we cannot calculate the “duration” of this transforming burning in terms of the chronological measurements of this world. The transforming “moment” of this encounter eludes earthly time-reckoning—it is the heart’s time, it is the time of “passage” to communion with God in the Body of Christ. (Spe Salvi, 47)
If that’s not the most beautiful explanation of how encountering Christ in judgement isn’t a moment of terror, but instead a moment of hope, I don’t know what is!
How good is this news for those burdened with the idea that they need to earn salvation?
Or those living without the freedom of knowing how forgiveness and judgement can be possible?
It’s great news, that our earthly lives aren’t meaningless (and many people regardless of religious labels feel this, almost instinctively), that we can draw close to God now in preparation for eternity!
And, though as disciples of Jesus Christ we’re shouldn’t aspire to have lots of baggage that holds us back from perfect Love with God in eternity, it’s a blessing to know God is ready to make us “like Him” (1 Jn 3:2).
Finally, our belief in heaven does not exclude justice every human being yearns for. This is the comfort and hope of a final judgment, when all is revealed–the farthest consequences of all actions and in-actions (Catechism of the Catholic Church #1039). This great and final judgment does not reverse each of our individual judgments at the end of our earthly lives, but brings to completion God’s justice and grace. As Benedict observed, “a world which has to create its own justice is a world without hope. No one and nothing can answer for centuries of suffering” (Spe Salvi, 42). Eternal life includes this great and final judgment, where God’s power reveals all. In in this revealing, comes God’s justice–the suffering we cause or alleviate matters, not above or against God’s mercy, forgiveness, and purification, but within God’s ultimate plan to bring all things into perfect Divine Love and Life.
How’s that for a robust description of “heaven”? These Church teachings are great news.
Ask people about spirituality beyond this world, about the afterlife, about cosmic judgement…you’ll be surprised how many people (regardless of labels like atheist, agnostic, non-practicing Catholic, etc.) have a sense of a supreme moment of satisfaction, of contact with perfect Love that impacts both themselves and relationships with others, of a supernatural justice. You’ll be surprised how many Christians have always believed in heaven, but never thought deeply about how Christ purifies them, or have a way to speak about how our actions matter, without resorting to a [false!] works-based salvation.
We indeed have good news to share that can change a person’s life, bring them freedom from having their hopes constrained by the physical world we see each day, and open them up to the Truth that comes with this Love and Life.
You know that connecting people to a group–a place to belong, a place that actually notices when you’re missing–is vitally important to the life of a Christian disciple.
Yet even though we know this, the reality of becoming a parish of small groups seems had to imagine. Just on the logistical and organizational levels alone.
For a dose of encouragement, check out some of the webpages from St. Anthony of Padua down in The Woodlands, TX that show how a parish can use technology to ease the logistical and organizational burdens of growing a network of groups:
Community Groups Landing Page with a short video trailer, longer message, and more