Truth Matters

Blogging has taken a backseat in my life the past couple of months due to a full life complicated most recently by a move to a new house. Nevertheless, there are several issues brewing in my mind, many of which I want to develop into blog posts.

The recent announcement of the launch of Truth Matters has prompted me to get back into the fray.  A little over one week ago those of us listed as ministers should have received an email detailing the launch of the new periodical that appears to be replacing Reformation Witness, the voice of Pastors' Fellowship through Reformation Publishers. But, TM is more than just another paper magazine. In an attempt to gain wider distribution and to minimize costs it is now sent out as a PDF. On the surface TM appears to be an effort of Pastors' Fellowship to update its mission for the 21st century. But this also fulfills the desire of a small, but vocal constituency for a more doctrinally-oriented publication that they do not believe is reflected in the new Communion together newsletter/magazine produced by Church of God Ministries.
 
Probably the most significant aspect of TM is that Jeannette Flynn is its editor. Jeannette is a highly respected figure in our movement and brings a higher level of credibility to this publication.  Her influence is already reflected in the first issue where a wider range of writers is presented.

I do, however, have a couple of concerns.  First, I was thoroughly disappointed with the depth of the writing. Most of the articles were far too short and shallow in their discussion. If truth matters (and it does!) it is critical for us to have a much higher level of theological engagement. Unfortunately, I suspect we are often more content to present ideas on a surface level, which reflects the organizational navel-gazing of a movement that has lost some of its fire.

My other frustration is related to the overall presentation of the magazine.  The design and layout still look like a trip back to the 70's, which is hardly going to reach a wider and younger audience. Likewise, the dissemination of this in a PDF format may be a big step forward technologically, but only to the late 90's at best.  Far more effective would be a web-based format cross-promoted from email links, social networking, RSS feeds, etc.

In any case, Truth Matters is an interesting development as we seek to find ourselves as a movement.

Evolving structures

Last week I was in Houston, Texas at the annual gathering of Regional Pastors and Overseers.

Confused yet?

"Regional Pastors and Overseers" is the new phrase our association came up with to better describe our current roles within the North American Church of God. This will replace the meaningless "Area Administrator" moniker that we have used for several decades and provides a more accurate reflection of the type of work we do within our respective regions. Certainly, individual RPO's will still use their official titles as designated by their state or district, but this new designation is a intended to be a general description that can used to describe us as a group.

The real issue here, however, is not the titles we use. The bigger shift that is occurring across our movement concerns the role that regional organizations have alongside individual congregations and Church of God Ministries. This was an important part of our discussions last week, and will continue both among districts, RPO's and across the North American church as a whole.

The reality is that our structures our still evolving. For a movement that largely treats organization with suspicion, if not contempt, we are still trying to figure what the optimal structure looks like. We're not there yet, but I am at least encouraged that we are willing to explore this issue with an openness to continually make changes as necessary to serve better the common ministry that we share.

Marriage discussion

Earlier this week I noted the "Doctrinal Discussion" section of our new periodical, Communion together. My concern was that the conversation is one-sided, with no real opportunity for dialogue. Well, here's my two-bits on the latest article.

In the just released January/February 2011 edition there is a much-too-short article by Michigan pastor, Gordon Steinke, on "A Biblical Perspective on Marriage" (p. 16f). Based on the study from his doctoral dissertation Steinke challenges the conventional notion of male headship within the family by focusing on a pre-fall vision of creation and marriage. Certainly this is a provocative, if not controversial, position that challenges the conventional perspectives that have directed much of Christian theology. Equally powerful is his statement that "It is biblically and theologically inconsistent to teach male leadership in the home while at the same time claiming that God calls women to leadership roles in the church" (p. 17).

Overall, I personally tend to agree with Steinke's position. Much of the popular biblical view on gender relationships and marriage comes from a wooden method of reading Scripture that does not fully take into account the larger biblical narrative that emphasizes the radical social implications of the Gospel. Although offering a fresh hermeneutic, Steinke's teaching should be welcome by us in the Church of God, despite our increasing sell-out to cultural conservatism in recent decades.

My biggest concern with Steinke's article is that he tantalizes us with his position, but is not given nearly enough space to truly make his case. This leads me to question even more the suitability of Communion together for this type of "doctrinal discussion". The brevity of the argument will likely encourage negative reactions by those espousing more traditional views, and could leave many feeling frustrated. And, this is all complicated by not having anywhere for people to engage in this important discussion.

In any case, if you need to sound off on this article here is one opportunity for you in the comments section of this blog.

Communion together

For several years now, since the demise of ONEvoice! magazine, the Church of God in North America has been without a significant publication to convey teaching, inspiration and information. This summer, at the NAC, Communion together was introduced, and now four issues later it's time to evaluate our latest attempt at a periodical.

Unlike previous publications, stretching back to the Gospel Trumpet, Communion together is not really intended to be a broad-based magazine. Although available to anyone for download online, Ct is targeted specifically to church leaders (i.e. mainly pastors) who are automatically mailed a copy every two months. Each issue contains a wide-range of brief articles covering everything from missions, church ministry, doctrine, Church of God news and more. And it's all presented in a 24-page newsletter format with simple design. No gloss. Nothing fancy. But, it gets the job done in a straight-forward, easy-to-read manner.

It is inevitable that printed materials such as Ct will become obsolete as we move more and more toward electronic communications. In the meantime, however, Ct helps fills the gap for our need for better communication and teaching.

Nevertheless, there are shortcomings. In an age of social networks and blogs the value of interaction becomes even more critical than ever. Ct isn't setup for that type of dialogue. For example, recent issues have a section called "doctrinal discussion", but conversation is purely one-sided, with no opportunity for true discussion. As I will illustrate in a subsequent post, such interaction is needed for the true intent of Ct to be realized.

In any case, after four issues Communion together has demonstrated itself to be a valuable tool for the Church of God.

What are your impressions of Ct?

(Disclosure: I have an guest editorial in the latest edition of Ct. )

Politics and Holiness

Earlier this month, just a few weeks ago, the U.S. was focused on significant mid-term elections. With the country facing economic and international challenges these elections resulted in passionate engagement by a large number of our citizenry, including Christians.

I'm wary entering into the political fray on this blog. Nevertheless, as I reflect on the discourse and debates of the past several months I am very concerned how we as followers of Christ are responding to political realities around us. And, going a step further, I am more and more convinced that as holiness people we in the Church of God have not adequately applied our theology to our civic involvements. It is amazing to see how passionate many Church of God folk are about the political issues in our country. Often, it seems, many are more convinced that the solutions to our national woes are in political change than in the Good News of Jesus. Of course, we would all affirm the latter as being preeminent, but our practice often defies our stated beliefs.

The implications of a sound holiness doctrine should be profound, not only on our personal lives but on our social involvement as well. Unfortunately, however, we have understood this to mean that we should align with a particular political party (whatever it might me) and its policies in order to bring about God's intentions. Sadly, when politicians and their organizations fail us (as they inevitably do) our hopes are dashed, as is our witness in the world.

I certainly vote and have my own strong convictions about what needs to happen in our national, state, and local political arenas. I clearly recognize that as a citizen I must be engaged and involved in the issues around me. But, I have no illusions as to where my allegiance really is: citizenship in the Kingdom of God. 

If we truly adhere to holiness then we must come to terms with what it means to be separate from the ways of the world, and at the same time allow the Holy Spirit to empower us for mission within the world. I pray that we can enter into this discussion and practice within the Church of God.

Learning from TED

Over the past year or so I have been increasingly intrigued with TED, a non-profit organization that since 1983 has held conferences featuring some of the world's most eminent speakers. Today a number of spin-off conferences take place around the world on TED's foci: technology, entertainment, and design. TED has become so renowned that thousands of people pay six thousand dollars to attend these events to hear a marathon of 18-minute talks that are also posted for free viewing on the Internet, and whose speakers are not paid. So influential is TED that it has been called "the new Harvard".

TED is not a Christian organization. While there are many incredible presentations, there are some that certainly do not jive with a Christian worldview. Nevertheless, the success of TED has many lessons for us in the church.

TED's viral popularity indicates the shifting paradigm of how significant ideas are presented and discussed today. The implications for both events and education are profound. As we in the Church of God struggle to find meaningful ways to hold events such as the North American Convention and campmeetings, there are many transferable principles that we can adopt that could enable us to communicate more meaningfully within today's culture. Borrowing from our culture shouldn't be too big of a stretch for us since even our own movement readily adapted forms from the 19th century for the sake of the Gospel.

TED may be a good place to begin exploring new possibilities.

Book Discussion: Mosaic - epilogue and appendix

Sorry, I thought I had posted this several weeks back, but obviously didn't...

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

We have finally reached the very end of the book. Nachtigall's journey ends where it started, at the South Dakota cemetery where some of his ancestor's lie. But, this time he projects himself in the future talking with his own son about the state of the Church of God at that time. Patrick's son observes that "'Maybe it's because we all love the church so much that we want to hold onto it with all our might in our own little way'' (256)

While the epilogue is a fitting and effective literary conclusion, the ending leaves me wanting more. Throughout Mosaic Nachtigall has taken us on a fascinating journey across the Church of God and has exposed us to the tremendous diversity that is among us. But, in his effort to narrate the journey he has been careful, perhaps too careful, not to offer in-depth assessments, critique and solutions for what he observes. If the epilogue was the true terminus the book would be a disappointment. But, fortunately he provides us a 28 page appendix where he ventures beyond being a mere observer and allows himself to speak much more frankly with his own thoughts and opinions.

Reading Mosaic without the appendix not only leaves one dissatisfied but it prevents the type of discussion that we must have, facing the realities of who we are currently as a movement. I just wish Nachtigall would have been more bold to state his ideas, without having to almost apologetically relegate them to the appendix. He has very valuable contributions to make and it is important that he is heard.

In any case, the appendix is full of excellent analysis and proposals written in a Q & A format. There are also some notable phrases worth quoting, especially this one:

"The biggest discovery of my journey was that in many ways we are more relevant today than in the nineteenth century; we just don't see it." (265)

Perhaps this says it all. The Church of God has a tremendous heritage and a strong message, but we have allowed our diversity to be a stumbling block that is preventing us from reaching our full potential. I believe that Mosaic reminds us that our many differences should be celebrated and that we have an opportunity to rise above them to truly demonstrate Christ to world.

Thank you, Patrick!

Leadership Rally

On Wednesday I was in Vancouver, Washington for the first Leadership Rally of several that are planned over the next nine months across the country. General Director Ron Duncan will be hosting these events in an effort to gather broad input from the movement on important issues confronting our future and the work of Church of God Ministries.

Pastors from Oregon and Washington were invited to attend this rally, which was held in conjunction with the Ministries Council meeting that was also to take place. In total less than 50 people were in attendance, a small fraction of who was actually invited. The meeting was designed around roundtable discussions on several issues, including how we can best accomplish the Great Commission and Commandment, the biggest challenges facing the Church of God, the future of higher education, and general feedback for Church of God Ministries.

In the time allotted and the format limitations the day's results by themselves are unlikely to have any profound effect. But, it was a valuable experience, as it got people talking about critical issues and gave necessary input to Dr. Duncan from grassroots leaders. And, as more of these rallies take place in the coming months I'm sure that common themes and ideas will emerge that will provide the basis for stronger ministry.

Book Discussion: Mosaic - 7. what language do we speak?

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

Mosaic is a book about the diversity within the Church of God, and Nachtigall has worked hard to find every nuance of it that he could find. There are similarities in chapter six with the previous one (i.e. global diversity), but here the emphasis is on examples of where Church of God congregations are adapting and responding to the multicultural challenges around them. The reality is that "globalization is bringing the world to our doorsteps" (211) with the result that "trying to preserve a particular 'Church of God identity' in the midst of such challenges is not easy" (212).

This chapter's journey includes visits to a powerful Hispanic ministry in Albuquerque, New Mexico; inner city ministry in Corpus Christi, Texas; immigrant churches in the highly secular European cities of London and Paris; a true multi-cultural church in the Los Angeles area, and an Arabic ministry near San Diego. If you weren't convinced yet of diversity challenges in the Church of God, these examples should have changed your perspective.

Again, even though diversity is the major them in Mosaic, this chapter clearly confirms the case that it is much greater in our movement than we often recognize or acknowledge. One cannot read all of this without being rocked out of the comfort zone that most of us experience in our relatively homogenous church settings. On the one hand, to see the Church of God in so many different settings and ministries is exciting. But, on the other hand, it is scary as it reveals that the quest for a simple, uniform Church of God identity might be beyond our reach. Perhaps it will force us to find new and better ways to express our unity and united mission. And, I am convinced that this would not only be good for our movement but also fulfills God's big vision for the Kingdom and the church.

Book Discussion: Mosaic. 6. how far to the nearest church of god?

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

During the first week of August I was on vacation and I realize that I forgot to post the next chapter of my walk through Mosaic. Well, better late than never...

In this latest chapter Nachtigall continues his journey exploring the diversity across the Church of God. Many of these elements overlap, and geography is a prime example of that. While in many places congregations are spread out over broad regions, their particular locations also subject them to a unique cultural context which impacts the way they do ministry, thereby bringing out further diversity.

In Russia there is extreme isolation, but also the major challenge of ministering among a largely hostile Russian Orthodox dominated religious culture. The single congregation in New Zealand is alone on an island in several regards, including its presence in a largely secular surrounding. A visit to the Applachian hills of Kentucky reveals the unique form of the Church of God that has developed there and has influenced the broader movement through the Pastor's Fellowship. In Lebanon, the Middle East location has all its own challenges, especially working among Muslims. And in Pennsylvannia, as in numerous other places across the U.S., there are concentrations of Hispanics that are changing the local culture as well as the ministry of the Church of God.

The stories shared in this chapter are, for me, some of the most interesting in the book. Nachtigall depicts well the isolation that exists in various sectors across the Church of God and the implications it has for ministry. He accurately points out that we have "not always done a good job of making sure congregations have other Church of God congregations close by to support them" (174). And, we're not talking just about some of the extreme examples in this chapter, our connectivity is weak even in areas where geography should not be as big an issue.

So, what is the solution? The last section of the chapter features a "brilliant" interview with someone exploring the possibilities of the Internet (OK, I confess, I am featured here). My perspective is now no secret, but whether or not you agree with me the reality is that we do live in a time where "The Internet with its diversity and decentralized system is a reflection of our global, interconnected world" (204). This means that despite our scattered nature there are tremendous opportunities ahead of us if we are willing to take advantage of them.

I am hopeful, because as Nachtigall reflects, "the Church of God over the years has created a broad, decentralized network that allows people all over the world to be the church in a variety of ways. Diversity and decentralization have been part of our appeal and success" (205). Are we prepared to build on this in the future, or we will allow our differences and divergent nature to fragment us further? Sadly, I'm not sure the answer is fully clear yet.

Book Discussion: Mosaic - 5. the cross or the video screen

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

Chapter 5 is the longest chapter in Mosaic, and is indicative of the tangible struggles that many of our congregations contend with on a regular basis. Issues related to younger generations, education, and organization pale in significance to the "worship wars" that are felt in many churches. In short, "the traditional church ... is being challenged by new models that are growing quickly in the Church of God. The sound of the Church of God is no longer recognizable" (124)

To probe this, Nachtigall provides numerous examples, and of two major types. The first relates to what is going on here in North America, and in particular among newer, and often larger, congregations. The journeys to Olathe, Kansas, Phoenix, Arizona, and Fishers, Indiana reveal churches that are intentionally working to reach out to the unchurched people around them. And, often this means more unconventional and non-traditional means. But, what is uncovered are not churches soft on the gospel; rather those that are taking evangelism and discipleship very seriously. Certainly this has caused tension, but we are reminded that our movement was also originally "perceived as radical and unorthodox" (150). Because this is built into our DNA we really shouldn't be that surprised when it still happens, albeit in new ways.

But, for me, the most interesting part of this chapter is when Nachtigall shares the challenges faced in the Church of God congregations in other countries. Pentecostalism, in particular, is the biggest challenge for many, and our brothers and sisters in those countries, like the Philippines, are forced to be very deliberate in positioning the Church of God message. Success is being found in emphasizing our messages of unity and holiness that can provide a meaningful alternative to the seemingly shallowness of a much more emotion-based faith. In Egypt, other challenges face the church, including the well-entrenched Coptic Orthodox Church, and of course, Islam itself.

This chapter illustrates well the changing landscape with which all Christian churches, including those of our own movement, are confronted. But, as we discovered in the chapter on the generational challenge, we have generally not done a good job of addressing these changes. It is easy to see how we might have lost our sense of movement, and instead have struggled to get beyond the entrenchment of our own traditions. Certainly, there are wonderful examples where we are making headway, but I am concerned that this is often the exception, not the rule.

Book Discussion: Mosaic - 4. to centralize or decentralize?

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

"As the Church of God has grown, it has never reconciled itself with its need to create organizations, structures, and institutions. This has been the Achilles heel of the Church of God" (97). In chapter 4 Nachtigall attempts to take on this problem and provide new perspective to it, including the observation that there are many among us that are "reconfiguring and reimagining themselves organizationally in order to stay relevant and effective" (99). Yet, in all of this there is tremendous irony: We "started with a nondenominational, decentralized paradigm and then entered into a more centralized one out of necessity, only to find that the most effective organizations in the new millennium are radically decentralized" (107f).

Nachtigall's journey includes a look at a strong regional organization within the Church of God (i.e. Oregon / Southwest Washington) and a visit with then General Assembly chair Bob Moss. Intertwined with these interviews he outlines many of the historical factors that have got us to where we are today organizationally. But, the most intriguing part of this chapter is his visit to Bolivia where he discovers a national church that intentionally operates close to a New Testament model, with a flat and flexible structure. Interestingly, this anomaly among us is the result of an independent group of churches that joined us after being attracted to our understandings on holiness and the church. They have little of our movement's DNA in them and as a result have had greater freedom to live out their cooperative ministry in fresh, new ways.

Overall this is a strong chapter, and it does identify one of the key challenges facing us. We have not been able to resolve our idealistic teachings on the church with the practical needs for structure and accountability. And because of this we "have paid a steep price for our lack of clearly-defined structural expectations" (121). The irony that Nachtigall identifies is on the mark and does identify the conundrum we must work through. If we could only find healthy, biblical ways to be accountable to one another our perspective on the church would provide a powerful basis for new organizational effectiveness in an increasingly post-modern, decentralized world that values networks over hierarchies.

I believe that despite occasional steps backward, there are some positive signs that we could be moving in this direction. The ultimate express of it will be when we come to terms with the role of "Anderson" (i.e. Church of God Ministries) alongside our local congregations, regional bodies and many other networks and associations through we which we minister and find expression.

Book Discussion: Mosaic - 3. how should we then teach?

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

Following his look at the emerging generations in the Church of God, Nachtigall naturally moves on to a related topic: The education and training of leaders for the future. Following his previous argument he asserts that "A denomination or movement can preserve its theological identity by have scholastic institutions that educate a new generation of pastors and laypeople in their theology" (67). But, the reality is that the number of young people seeking to enter professional ministry is in rapid decline. This does not bode well for us.

To set the stage for all of this, Nachtigall does a great job of providing a helpful overview of the larger theological landscape in which the Church of God finds itself. Things are much more complex than they were when our movement was founded in the midwestern United States in the late nineteenth century. Today there are three theological worlds around us: traditional, post-Christian and "Book of Acts world" (65). Despite the challenges "Church of God theology is structured very well to reach all three worlds" (66).

The book's approach is to travel across the Church of God to see how various segments of our movement are addressing these challenges. The journey in this chapter is expansive. He starts in the post-modern influenced city of Portland, Oregon, home to Warner Pacific College. Both here and in his next stop, Anderson School of Theology, Nachtigall discovers that there are young people passionate about ministry, but a growing proportion are "shrinking away from pastoral ministry" (75). New models of church and ministry are capturing their attention instead. This is forcing institutions like our seminary to examine what ministerial and theological education will need to look like in the future.

The challenge of the complex theological world needs also to be seen alongside the conventional North American models. Nachtigall shares his visits to the German church in post-modern Europe, Kima International School of Theology in Kenya, and Thailand. The chapter concludes with a fascinating look at the unique leadership development models among our African American churches.

In all, this is an excellent survey of where the Church of God is in terms of ministry education and training, but few real solid recommendations are presented. From Nachtigall's overview I see two main points that must be part of our future roadmap. First, we must come to terms with the complex worldviews around us that have serious impact on our theological approaches and ministry. Our educational institutions must be flexible enough to meaningfully take on the culture within their context. Sadly, I am not convinced that we have always been as open to this happening as it needs to be. The second challenge for the future concerns models of leadership development and theological education. The examples in this chapter demonstrate that there are viable approaches other than the current college/seminary model that is becoming largely obsolete. This cannot be divorced from what needs to happen at the local church level (as Dr. Jay Barber points out on pages 73-74). In other words, as the church changes (either by design or necessity) our educational training must be closely in step. But, I question whether we are doing enough to make this happen.

Book Discussion: Mosaic - 2. boomers, xers, and y should i care?

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

Now that he's set the stage, Nachtigall goes on to explore some of challenges that we face, and he begins with one of the most obvious in the church today: The Generational Challenge. But, he goes beyond just framing it as a generational gap. Instead he sees it as a matter of "the Church is God is not being transmitted from one generation to another" (25). He makes the case that we are missing three generations: the Millenials, Generation X, and what might be a surprise to some, the Baby Boomers. The Greatest Generation still makes up the strongest core of our movement, but that center is aging and losing its influence.

Nachtigall's journey examining these realities begins in my backyard, Seattle. Here he interviews some senior Church of God saints who readily share their feelings of loss for our identity and community. Reading these stories I certainly feel the pain these ladies sense, a common expression by many older individuals in our churches. Then he heads to the International Youth Convention which provides a radical contrast to the perspectives and ministries of the older generation. IYC is, in my assessment, one of the most powerful national ministries that we have, but once kids return home (as they will again next week) will they truly have a place in their local congregations and in leadership? Nachtigall seems to ask the same questions.

To round out the journey examples are also shared from Uganda and the Dominican Republic, both places that seem to deliberately integrate young people into both the church of today and tomorrow.

This chapter provides a insightful overview and analysis of the generational challenge. Apart from the examples given, there still is little overwhelming evidence that we are doing everything we need to do in order to see the next generation carry the Church of God torch into the future. Many churches attempt to deal with this by creating specialized youth programs, but often these are silos isolated and insulated from the broader church. Nachtigall recognizes this inadequate approach when he states that "We are concerned about preserving our identity, but have we done enough to pursue those who will carry it on into the future" (46). I think the answer is a strong "no", certainly making this one of the greatest challenges we currently face.

Chog.org is down

Wednesday morning the service provider for Church of God Ministries experienced a major hardware failure leading to the grounding of several websites, including the main site, chog.org. Others are also affected including the site for IYC (which is real bad timing since the event is next week) and the many congregations whose sites are hosted by CHOG Webhosting.

Obviously ministry still goes on, Internet or no Internet. But, what I find fascinating is the thought that if this would have happened 5 or 10 years ago few would have cared or noticed. The impact today is much greater.

Book Discussion: Mosaic - 1. the beginning or the end

This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.

Chapter 1 of Mosaic is the true introduction to the book as Nachtigall sets the stage for his journey. He begins at a family cemetery in South Dakota and ponders whether or not this setting is indicative of the future of the Church of God. In doing so he begins to identify some of the challenges we face, and suggests "that we will not be able to move forward in unity until we have a better grasp of the variety within the Church of God and meet the faces behind the various positions, divisions, and communities." (6) Our challenges are not unique as they can be seen in a number of Christian denominations. But, the Church of God does have its own culture and theology that has contributed to some of the problems we face. To illustrate this Nachtigall provides a brief, but helpful, review of the beginnings of our movement.

The real issue we face is the diminishing of "our sense of unique identity" (19). We used to have a strong identity but its steady erosion has left us in a "precarious position" (21). The social and religious landscape has changed around us and the question is whether or not we can respond to these shifts in order to be a viable and strong movement within God's larger church. Nachtigall's journey recorded in the rest of the book will demonstrate if this is at all possible.

The real insights will begin to appear in the subsequent chapters, but Nachtigall does a great job of identifying the core issues in this first one. I see two particular themes emerging which he certainly presents but not overtly: internal diversity and external cultural shifts. These seem to be the greatest challenges that we face. We are no longer a homogeneous people, and therefore it is increasingly difficult to corral such an expansive movement that is no longer contained within a limited geography and demographic as was the case 100+ years ago. This is the result of the growth of the Church of God, but also reflects the changes in the world around us. These external shifts have influenced us and sadly we have not responded well to them. I look forward to seeing how the book unfolds, and the examples he shares that will provide us hope and models for the future.

What do you think of this chapter's description of the issues?

As you read this are you feeling hopeful or discouraged?

North American Convention - Reflections

The 2010 NAC is now history, and I, like hundreds of others, am returning home.

Notice I said "hundreds" of others. Years ago it would have been accurate to assume that "thousands" from outside of Anderson converged on the city, but that is probably no longer the case. (Although, combined with the many who came to the convention through the virtual miracle of the Internet, maybe those numbers could be used!) While the last two NAC's have seen a slight reversal from the 3-5% annual attendance decline that has taken place over the past ten years, the question on most people's minds is whether or not this event can be sustained long term. Monday's townhall began yet another process to evaluate this gathering, but this time status quo is not really an option. I still believe that a major rework has to take place to reflect the current reality across the church. (I still stand by my proposal three years ago).

The uncertain future of the NAC should not, however, overshadow the significance of what did happen this year. Those in attendance experienced a movement that, while still trying to find its identity, is showing signs of health and resolution. This convention should leave almost everyone with a confirmation of what God is doing among us.

The services, in particular, lived up to their prominent place in the agenda. The move to Reardon Auditorium and Park Place church worked well, and as I stated earlier this week the implementation of the alternative service format was overall very successful and contributed to a heightened spiritual climate. The opportunity to create worship environments without trying to appease everyone really allowed the respective worship leaders to provide more meaningful experiences. And, the concert hall acoustics in Reardon made a phenomenal difference. Musically, this was one of the best conventions in many years.

For now the North American Convention is one of the best vehicles we have to draw us together, even though its relevance is declining rapidly. This year's edition, at minimum, gives us hope that better days are ahead and keeps the flame of our reformation movement alive.

(On a further note, it was interesting to note that this year saw continued increase in Twitter activity during NAC. It was fun to keep up with others during the week, and even to make some personal connections because of it)
 

North American Convention - Wednesday

It's hard to believe that we've already arrived at Wednesday, the last day of the NAC. For me the hectic pace of meetings, etc. has made the past five day go by in blur!

For many the day began with the last session of the General Assembly. As outgoing Chairperson Bob Moss stated there were no "crashes" again this year, making this a rather uneventful meeting. A number of minor bylaw amendments were voted on today, as was a resolution presented regarding the National Day of Prayer. Regarding this latter item I hope to post specifically on it next week.

Once G.A. and the morning service are over things begin to move into disassembly mode. Some people begin returning home, and displays are taken down. Everyone gets ready for the closing service, which is typically well attended, largely because of a number of Anderson locals showing up. Tonight's service featured General Director Ron Duncan preaching on one of his favorite topics: the need for interconnectedness in the church. Ron was in a relaxed mode tonight, probably because of the pressures of the week mainly over, and it showed in his preaching. He was actually funny, with some impromptu moments of levity that allowed us all to share in some hearty laughter. While most of it was not intentional, it actually contributed to drawing us together! But, the evening was also marked with powerful worship and the concluding candlelight service that seemed to have extra significance this year.

Tomorrow I will share my overall reflections of the event.

North American Convention - Tuesday

Tuesday is General Assembly day at the NAC, the occasion where we gather to conduct the corporate, national business of our movement. The big change this year is the move back to Park Place church for the General Assembly, something that was regular occurrence 20+ years ago. My G.A. experiences up to this point have always been in Reardon so I don't know how Park Place worked in the past, but no one I talked was pleased with the step backward. The church was packed, with a number of people standing at times. It was very warm, as the air conditioning couldn't keep up even on this moderate summer day. And, the pews are far from comfortable. My assumption is that in order to keep the services at Reardon (along with the instruments and appropriate sound equipment) they decided on this change. But, it didn't work and hopefully next year we'll be back across the street.

Apart from the venue, General Assembly was a positive experience. We have learned to conduct business in an orderly, efficient and civil fashion. And, the good news concerning our financial situation helped make the uncomfortable seating a little more bearable. My only real complaint about the meeting itself is that sometimes I think the General Assembly borders on selling programs instead of reporting. Having a captive audience makes it tempting to use the opportunity for publicity and marketing, which can frustrate attendees. I believe this is one of the reason that attendance drops off as the day progresses.

There were several important announcements today. One is the launching of CHOG Ministry Connector, a new website to link churches and ministers for ministry positions. Also, the Communion together publication was unveiled. This is an expanded version of the Communion tabloid that has been published in recent years for pastors. Communion together has a wider range of articles in a 24 page newsletter format. It is definitely an improvement and should fill a gap in our communications, at least for those leaders desiring printed news and teaching.

Today's theme was based on the "Free" transformational aspect (i.e. stewardship). Tonight's message was brought by Tom Dougherty, a pastor who has taught and implemented good stewardship practices in his own congregation.

North American Convention - Monday

Today was a great day for convention goers to take advantage of a large menu of available conferences. For me, the School of Theology's Doctrinal Dialogue is an annual tradition. For the second year in a row a "Town Hall" meeting with General Director Ron Duncan and General Assembly Chair Bob Moss was held. Opportunities were provided for individuals to ask questions about things happening at Church of God Ministries, and the second half was devoted specifically to the matter of the future of the NAC (led by an outside consultant that has been hired to lead the process). Attendance was strong, and the discussions were polite and largely subdued (perhaps too much).

Tonight's service included the annual commissioning of missionaries, always a NAC highlight. Dr. James Earl Massey was the speaker and, as usual, delivered a strong message, emphasizing the importance of our connections within the Body of Christ. I chose to attend the Park Place service. As I reported yesterday this is an alternative venue that provides a more traditional worship experience. And, as I discovered, it was done very well with such familiar names as Paul Yerden and Dean Schields in leadership. It was obvious from their enthusiastic participation that the largely older demographic was at home singing familiar hymns (even using the hymnal!) with piano and organ accompaniment. And the coordination to connect to the sermon video feed from Reardon was almost spot on. I think this works!