Category Archives: Interfaith

Enneagram Types and the INTRAfaith Conversation

1483423938742Do congregations have Enneagram types? My friend who leads workshops on the Enneagram, thinks so and has helped two of the congregations I’ve served to determine their number. Lately I’ve been wondering whether different religions also have different Enneagram types. What got me thinking was a friend who is a Religious Scientist (not a Christian Scientist or a Scientologist) and a Seven on the Enneagram. Listening to her one day, I realized how compatible her theology was with her personality. Then I had the stunning revelation that the same could be said about me as a Lutheran One.

So I went looking to see if anyone had done any work in this area. The best I could find  (at least in a pretty quick search) was an article about a book called Travels In Consciousness by David Hey. It confirmed my thoughts about me as a Reformer One and my friend as a Positive-Thinking Seven. I have to do more thinking about some of the others.

Then I also started to wonder about how these insights might be useful to us in our interfaith relationships. If Islam mirrors the Type Four (Idealist or Romantic) personality and Judaism is akin to Type Six  the Questioner or Skeptic) and Karma Yoga from the Hindu tradition reflects Type Three (the Doer, Achiever or Performer) and Buddhism reflects Type Five (the Sage or Observer), how do these personalities interact?

I also wonder how this relates to our intrafaith relationships. What do the diverse Enneagram types in our congregations bring to the conversation? How might a One and a Seven view such things as grace, salvation, social justice, etc. differently?

Of course where one is on the continuum of integration and disintegration is a factor. When I’m at my perfectionistic, sarcastic worst is not the same as when I’m in my healthy range. And the same is true for all of us.

It’s an interesting rabbit hole to dive into today – gets me away from politics for a little while. Although I do believe that we as a country are dealing with an unhealthy Eight (but that’s a subject for another day).

 

 

 
Advertisements

Pluralism and Election Politics

pluralismbanner

How different might this election cycle have been had more voters been willing to be curious about, understand, accept, or even embrace a pluralist nation, rather than panic in the face of “the other? – Kate Blanchard

Kate Blanchard, Associate Professor of Religious Studies at Alma College, asks a very important question. If we think that engaging in interfaith activities and education is just a nice “add-on” to the more important work of ministry in our churches, we are sadly mistaken.

And if part of our hesitancy of doing  it is that people within our congregations might disagree on some of the issues that will be raised, we need to buckle up and prepare for the ride.

It would be strange if there were not differences of opinions and beliefs within a group of people – even in our credal, doctrinal churches. Trust me; if you allow people to express themselves and ask questions without fear of being branded heretics, you’ll discover a wealth of theological perspectives. Maybe that’s why so many leaders don’t want to ask!

But the truth is that people do have minds of their own, they do think about spiritual and theological matters, and they do form opinions about other belief (and non-belief) systems.

A wise leader would be willing to enter into the experience of interfaith and intrafaith discussions, not in order to tell people what to think and believe, but to facilitate the process of discovery.

As Professor Blanchard’s question articulates so well, this isn’t an abstract matter. There are concrete consequences to our avoidance of the challenges of pluralism. 

 

Christmas, Hanukkha, and the Qur’an

479113_gallery_5644449997087_jpg_fa_rszdIf you’re looking for an excellent time to introduce something interfaith-y in your church, that time is NOW!

On Christmas Eve, Christians will celebrate the birth of Jesus. And while Christmas isn’t a holy day in Islam, the birth of Jesus is a very big deal. Surah 3:45 in the Qur’an tells the story of the Annunciation this way: [And mention] when the angels said, “O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – disting180px-virgin_mary_and_jesus_old_persian_miniatureuished in this world and the Hereafter and among those brought near [to Allah].

There are some 71 verses in the Quran that refer to Jesus. And Mary (Maryam‎) is revered as one of he most righteous and greatest women in Islam. She’s actually mentioned more times in the Qur’an than in the New Testament. Here’s an interesting video of the Nativity story. You’ll definitely see some differences from our versions. But what a great topic for discussion! Especially if you invite some Muslim friends to join in.

Also on December 24th is the first night of Hanukkah, the eight-day “festival of lights.” As Christians celebrate the Light that has come into the world, Jews will light the first candle on the llmc9237606menorah. Again, differences between our religions – but similarities too.

If these differences raise questions among the people in your church, hallelujah! Now it’s time to enter the intrafaith conversation.

You can check out my website for more information on how to go about doing that. Or simply buy the book and get a group together to explore what it means to be a faithful Christian and to be in respectful relationship with those of other religious traditions.

she likes it

 

 

 

How Can We Talk to ‘Others’ When We Can’t Even Talk Among Ourselves?

There’s a lot of talk these days about how we need to be able to listen and converse with those who hold differing political opinions from ourselves. I don’t disagree with this. But I do know that it’s easier said than done. We’ve lost the ability to go outside our silos and behave respectfully.

It’s the same in the religious realm. Progressive Christians, Jews, Muslims, Buddhists, etc. enjoy one another’s company and often comment that these relationships are much easier than the ones within their respective religions. I know that some evangelical Christians have lamented that, despite their willingness to talk, progressives aren’t interested.At every interfaith gathering I attend, someone inevitably says, “What we really need to have is an intrafaith dialogue.” But we know that this is just as hard to do as the political one.

Which is why I like hearing about people and groups working in this area. Back when I was working on my book about Christian intrafaith dialogue, I identified Jesus as  our “elephant in the living room.” I wrote The INTRAfaith Conversation: How Do Christians Talk Among Ourselves about INTERfaith Matters? as a guide to help work through differing ideas and beliefs about Jesus.

But I also wanted to know about other traditions. When I asked a Jewish friend what issue divided Jews, she immediately replied, “Israel.” So I was delighted this week to learn about a program called iEngage, which brings together differing sides among Jews on the subject of Israel.  Jewish Values and the Israeli-Palestinian Conflict is a curriculum that can be used by groups who want to gain “greater understanding for the ideals that shape their own political views and a  greater respect and empathy for those who hold different views.”

That is the quintessental mission of the intrafaith conversation!

Every tradition has its internal issues. How can we expect to be in honest dialogue with “the other” when we aren’t able to do it among ourselves? Now more than ever, we need to relearn our conversational skills, get outside our solos, and create peace among ourselves and throughout the world.

she likes it

 

News Flash: War on Christmas Is Over

waronchristmas2It’s safe to say “Merry Christmas” again. So says Corey Lewandowski, former campaign manage for the president-elect, declaring victory on the War on Christmas. “It’s OK to say, it’s not a pejorative word anymore.” One of the main contributing factors in this so-called war, according to Lewandowski, et al has been President Obama’s refusal to say it. Despite evidence to the contrary (see a video compilation of President Obama saying “Merry Christmas” over and over again), many people still think that Christmas has been under attack.

I suggest that what is really going on here is the belief of many that it’s Christianity itself that is under attack. The fourth chapter of my book, The INTRAfaith Conversation is entitled “A Question of Identity” because our increasingly diverse world is challenging our assumptions about who we are. This makes us anxious.

Not that this anxiety is unique to Christianity. In her book, That’s Funny, You Don’t Look Buddhist: On Being a Faithful Jew and a Passionate Buddhist, Sylvia Boorstein  reflects on the popularity of Buddhism: “I think the alarm people express about Buddhism has more to do with instinctive fears about tribal survival than philosophical error. I think it’s the natural, self-protective, genetic response of tribes.” images-1

Amidst all this religious diversity, our Christian tribe is anxious. And when we’re anxious and afraid, we’re not readily able to process facts and rational arguments. So one response is to retreat into an exclusivist, triumphalism that claims that we’re right and every one else is wrong. At the other extreme is the unexamined assertion that “we’re all worshipping the same God anyway.”

In the middle is where intrafaith conversations can help. Respectful sharing, listening, and  relationship-building can bridge the divide between those for whom “Merry Christmas” is a sacred cow and those who are able to encompass a multitude of traditions within their “Happy Holidays.”

Maybe when we take the need for this kind of conversation seriously, we’ll finally get to the place where it’s not a matter of saying either “Merry Christmas” or “Happy Holidays,” but “Merry Christmas” and “Happy Holidays.”

29f2c9c011b394443742889cfaef-merry-christmas-vs-happy-holidays-is-happy-holidays-part-of-a-war-on-christmas

 

Can We Cross INTRAfaith Boundaries?

divisionsI happened to see a question submitted to answers.yahoo.com: “What is the difference between interfaith and intrafaith boundaries?”

Someone replied: “There is no such thing as intrafaith boundary.”

I was relieved to see that of the six responses to that reply, all were thumbs-down.

If we didn’t know that Christianity has intrafaith boundaries, we certainly know it now that election polling results are in.

According to The Washington Post, 80% of white evangelical Christians voted for He Who Shall Not Be Named (HWSNBN), even though a group of 100 evangelical leaders posted a declaration before the election stating that they would “not tolerate the racial, religious, and gender bigotry that (HWSNBN) has consistently and deliberately fueled . . .” Divisions within evangelical Christianity continue to widen, as Jim Wallis, evangelical author and founder of  Sojourners, said he felt Christians who voted for Trump “ought to be embarrassed.”

Progressive Christianity, of course, is used to being out of the mainstream. But now, many are declaring a new area in American Christianity. In What Progressive Christians Need To Do To Take Back Their Faith, Pastor Jacqueline Lewis of Middle Collegiate Church in Manhattan declares, “Maybe what’s happening is progressive people of faith are finding ways to connect around our shared beliefs that all people are children of God. All of those people are joining together right now, we’re crying together, plotting and planning how to resist together. That to me is the new religion, the new Christianity.”

Emerging Church leader Benjamin Corey suggests that progressive Christians should start evangelizing  among other Christians: “We need to continue converting Christians to following Jesus. We need to create disciples, and reach evangelical Christian Americans with the gospel of Jesus.”

piocs_-00_without-background_christian-cross-special-design-pin-with-usa-flagSome are even calling for a new “confessing church” like that in Germany, when pastors and churches banded together to resist the Nazi regime. For example, Jo Anne Lyon, General Superintendent in the Wesleyan Church, said “I wonder if we may be heading toward a confessing church as opposed to a nationalistic church.”

The question is: will Christians of differing stripes be able to engage in meaningful dialogue with one another?

sg_dividedMany are advising that we must reach out across the boundaries and listen to those with whom we disagree. I can’t argue with this; it’s what I advocate in my book, The INTRAfaith Conversation. But most of what I’ve been hearing is “not yet.” The shock and anger are too raw.

What shape will Christianity take in this new era? Will we be able to cross our intrafaith boundaries? It was difficult before the election; it’s even more so now.

Time will tell.

Why Not an Interfaith Advent?!

In my  book, The INTRAfaith Conversation, I suggest times of the church year when doing something with an interfaith flavor might be appropriate. In this month’s issue of The Interfaith Observer, Vicki Garlock gives us another wonderful option.

LIGHT, BIRTH STORIES, AND FEASTS

Interfaith Options for Christians at Advent

By Vicki Garlock

For Christians, another Advent season will soon be upon us. As one of the quintessential periods in the liturgical calendar, it might seem like the wrong time to be thinking about interfaith efforts. It’s a feeling further heightened by the encroachment of numerous secular obligations. Who has time for “the other” right now? I tend to view things from a slightly different perspective, though, and I think Advent offers a great opportunity to bring a bit of interfaith into your household. Here are a few ideas to get started.

Light to the World

An Advent wreath – Photo: VG

An Advent wreath – Photo: VG

For Christians, Advent is a time of anticipation. Many churches mark that time by lighting candles on an Advent wreath for each of the four Sundays leading up to Christmas/Jesus’ birth. With all four candles lit by Christmas Eve, the wreath burns brightest just when the nights are at their longest (at least in the Northern hemisphere).

The Advent wreath therefore serves as a visual reminder that Jesus, for many, is a light to the world. This is most clearly stated in the first few verses of the Gospel of John.

In the beginning was the Word, and the Word was with God, and the Word was God. … What has come into being 4in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. [John 1:1-5, NRSV translation]

Interestingly, the Qur’an also refers to the message of Jesus as a light.

And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him. We sent him the Gospel. Therein was guidance and light, and confirmation of the Law that had come before him, a guidance and an admonition to those who fear Allah. [Surah 5 (al-Maida), verse 46, Yusuf Ali translation]

So an easy way to make your Advent more interfaith is simply to use “Light” as your theme. It’s no accident that Christmas falls around the same time as the winter solstice, and many Advent/Christmas practices are derived from the ancient pagan traditions of Northern Europe. Teaching your kids about the winter solstice through books, recipes, and crafts is a good place to begin.

B3.jpg

The Winter Solstice (written by Ellen Jackson and illustrated by Jan Davey Ellis) and The Shortest Day (written by Wendy Pfeffer and illustrated by Jesse Reisch) are both good book options. And even though Circle Round (by Starhawk, Diane Baker, and Anne Hill) was published in 2000, it’s still a great go-to book for crafts and activities. Because pagan traditions are grounded in our relationship with the earth, focus your activities on plants currently available in your geographical area. Create a small home altar and decorate it with winter fruits and greenery. Bake some pumpkin seeds or flavored nuts. You could even teach older kids how to can/freeze food to last through the winter.

Hanukkah is another one of those light-related holidays that happens at this time of the year. Start with one of the many books available. There are board books, like the Hanukkah “touch and feel” book by Roger Priddy and My First Chanukkah by Tomie dePaola, for toddlers. For slightly older kids, you’ll find pop-up books covering the various Hanukkah traditions, like lighting a menorah or spinning a dreidel. One book, Maccabee! (written by Tilda Balsley and illustrated by David Harrington), even portrays the legendary brothers who took the temple back from the Seleucids, as super heroes. Hanukkah books are found in most local libraries, and many craft/discount stores now sell Hanukkah-related products. You can also find resources at your local synagogue, which offers a great excuse to visit with your kids!

Advent Stories from the Islamic Perspective
Another way to make your Advent more interfaith is to read Islamic versions of typical Advent stories. For example, many Muslims are familiar with the story of Mary/Maryam being told she is pregnant with Jesus/Isa (sometimes spelled Eesa). In that account, Hannah, Maryam’s mother, promised to dedicate her unborn child to God/Allah. Years later, as a young woman serving in the temple, Maryam was visited by the angel Gabriel who told her that she would give birth to a son. Some of the story can be found in Surah 19 (called Maryam) of the Qur’an.

He said: I am but a messenger from your Lord that I may bestow on you a pure boy. She said: How shall I have a boy, when no mortal has touched me, nor am I an unchaste woman?” He said: Thus it shall be; your Lord said: It is insignificant for Me; and: We shall assign him as a Sign to humanity, and as a mercy from Us. It was a decreed command. [Surah 19 (Maryam), Verses 19-21, Laleh Bakhtiar translation]

The Qur’an is non-narrative, for the most part, but Muslims do read stories to their kids based on Qur’anic passages. A good, kid-friendly version of Gabriel’s announcement to Maryam, the subsequent birth of Isa, and Isa’s first days can found here. Note how in the Islamic narrative, Isa is able to talk at birth. On the right is a kid-friendly video of the birth story. The video is seven minutes long, but the narrative about Zachariah, Mary, the birth of Jesus, and Jesus’ first words are in the first 5 minutes (before the quiz). For interested adults, a more complete version of the story, with specific excerpts from the Qur’an, can be found here.

Birth Stories from Other Faith Traditions

You can also make your Advent more interfaith by focusing on amazing birth stories from other traditions, several of which include the idea of a virgin birth. One of the most popular comes from the Buddhist tradition. According to that narrative, an elephant with a lotus flower was responsible for Queen Maya’s pregnancy of Gautama Buddha. In most versions, the Buddha takes seven steps as a newborn infant. In some versions, angels appear and the baby Buddha speaks (much like Isa does in the Islamic narrative). The Life of the Buddha site has kid-friendly narratives of Queen Maya’s elephant dream and the Buddha’s birth. Finally, the 8-minute video above, in English, tells the story.

Add an Intrafaith Twist
If an interfaith Advent seems too far removed from the spirit of the season, you might want to focus on various Advent practices within the Christian tradition. One of the most notable is the Nativity Fast observed in the Orthodox tradition from mid-November until Christmas Eve. Here the word “fast” does not mean a total absence of food. Instead, Orthodox Christians abstain from meat, dairy, fish, wine, and oil, except on certain days of the week. The specifics, if you’re interested, are complex but fascinating and can be found here.

As many Orthodox moms have discovered, the Nativity Fast diet is closely related to a vegan diet, which means many families break out their vegan recipes for the holiday season. One post offering great Orthodox Advent recipes can be found here, but you can also simply search the internet for vegan recipes that you and your kids might enjoy. Just make sure they don’t require any oil if you really want to stick with the rules!

In Short…
It’s easy to assume that Advent offers few or no opportunities to interact with other faith traditions. After all, the entire focus is on preparing for the arrival of Jesus. However, a little creative thinking reveals several possibilities. During this unsettling time of the year – when the pendulum swings wildly between “traditional Christianity” and “rampant commercialism” – consider a move away from both ends of the continuum, and bring a bit of interfaith into your holiday season.

Life Among the Ruins

screen480x480I will admit that the past few days have left me with a mix of emotions from depression to anger and back again. Yesterday, it was anger mixed with just plain grouchiness. Plus I was stressed because I wasn’t getting enough work done due to (see above).

Then a wondrous thing happened. About forty young people arrived at church along with their teacher to learn about Lutherans. The  group was from the University of San Francisco, a Jesuit institution. The class is “What Is Catholicism?” and is a requirement for all students. So it was a pretty mixed bag of Catholics and Protestants (no Lutherans, though). They were visiting various Christian churches and our place on the schedule followed a field trip to an Eastern Orthodox church.

Their teacher had emailed me earlier to confirm and had warned me that his class was feeling pretty upset by the election results, so we might want to deal somehow with that. So my colleague, Anders Peterson from Middle Circle, and I set up a space with a few candles and planned some songs and readings that we could use, depending on the needs of the group.

The students arrived with the kind of energy that only young college students have. Once we got them all settled in, we read a statement and call to action from The Charter for Compassion:

the invitation has arrived
to step into our courage
and our full humanitycharter_brand_transp_orange_medium
from this day forward
the harm can only unfold
and multiply and spread
with our silence
with our consent
with our participation
we will not be silent
we do not consent and
we will not participate
in legitimating violence, lies and division
the love that we are
the love that connects us all
the love that bends history
even in this dark moment 
towards liberation 
We are one 
we are many and
we are one
it is time 
dear friends 
the revolution of love
must be completed 
And it is only possible 
if on this day
we commit our lives 
to walking the hard road 
because there is now only one way forward 
So it was a good time of camaraderie and healing. But then it also became a real example of  how intrafaith conversations can work. I told my Lutheran faith story; Anders told his. Then we asked if the students had any questions. And they did.
For example, they wanted to know:
  • the process used in Christian-Jewish dialogues that led to repudiation of anti-Semitic writings of Martin Luther and expressions of sorrow and repentance
  • the differences in Communion practices between Lutherans and other Christian churches – what kind of bread, for example
  • who was allowed to receive Communion
  • our understanding of baptism
  • why we don’t use the Nicene Creed (which is a First United decision, not a pan-Lutheran one)
  • could Lutheran ministers get married

There were many nods of agreement, but there were also a few exchanges of differences, for instance in the use of the Creed.

But it was all done with good will, curiosity, and respect. A real intrafaith encounter! It warmed my heart on an otherwise bleak day. People of differing backgrounds and practices coming together to learn about one another can only contribute to peace in the world.

A revolution of love! Yes!

peace_sign_button-rb0034827ad574947b408515573ac7bfd_x7j3i_8byvr_324

Is Religious Diversity Making Us Less Religious?

imagesAccording to a recent article in the Christian Century (Sept. 28, 2016), one reason America has become less religious is our religious diversity.  It goes on to say:
Although religious pluralism is not necessarily the cause of declining religiosity, it does expose people to ideas and prices that challenge their faith. 

All I have to say is, “Yes! Yes! Yes!”

The story of Elsie (see blog post from December, 2015) is a perfect illustration of the above quote – and further rationale for engaging in the intrafaith conversation.

This is not simply an interesting add-on to the work of ministry today. It is integral to the message we preach and preach, the mission we promote, and the church we want to become.

A big thanks to all of you who are reading the book in your churches and passing it along to friends.  Keep the movement going!

The Intrafaith Landscape: A New Reformation

semper-reformanda1About every five hundred years the Church feels compelled to hold a giant rummage sale. –
                                                            Bishop Mark Dyer

Change is happening within American Christianity. New ways of being church are springing up all around. Unlike the “worship wars” of previous decades, which pitted traditional and contemporary proponents against one another, the movement today is not so easy to classify. Terms such as “emergent,” “post-denominational,” “post-modern” and “progressive” attempt to describe the Christian scene and the movements going on within it. Each of these categorizations contains within itself a wide variety of interpretations of what it really means.

All of these are taking part in a “giant rummage sale,” as Bishop Dyer so brilliantly describes it. However, it’s clear that we’re not all in agreement about what we should keep and what we should give away. Perhaps it would be more accurate to say that we’re in the process of getting ready for the sale. If you’ve ever held a yard, garage or rummage sale, you know the work that goes into putting it together. The first thing you have to do is look over all of your stuff with a critical eye. As you look at each cherished possession, you ask: Do I want to keep this? Is it still useful? Does it still fit? Does it still work? If the answer is ‘yes,’ the decision is easy; it’s a keeper. And if ‘no,’ to the sale it goes.

It gets a bit more complicated when you have an item that is tarnished, worn or outdated but you think there just might be some life left in it. You have to ask yourself if maybe, if it were cleaned up, restored or reworked, it could still be of value to you. A dusty old heirloom might just turn out to be a new treasure.

So it is in present-day Christianity. We’re looking with critical eyes at social issues, liturgical forms, biblical interpretations, theological teachings and the use of language. However not all churches necessarily deal with all of these, nor would they all agree. For example, a few years ago I attended, along with some members of my current congregation, a conference on the emerging church. First United considers itself to be a progressive congregation, committed to the use of inclusive language for humanity and expansive language for God. At First United’s rummage sale, we had examined patriarchal language and decided that it had to go. So we were quite surprised by the lack of inclusive language used at the conference. We realized that we are all making different value judgment about our treasures. This is the reformation that is happening all around us. Old ideas are being reexamined, transformed or rejected; new ones are emerging.

Why is all this change happening now? Taking her cue from Bishop Dyer, the late Phyllis Tickle posited that we are in this current “giant rummage sale” simply because it’s time for one. In The Great Emergence: How Christianity Is Changing and Why, she outlined the upheaval that has occurred every five hundred years since the time of Jesus.

The Protestant Reformation began in the 16th century. The 11th century saw the Great Schism, which split the Eastern and Western Churches. In the 6th century, the Roman Empire collapsed and Europe entered the Dark Ages. All of these upheavals included  both societal shifts and theological issues, just like we are experiencing now in the 21st century.

What I find most helpful about Tickle’s theory is that what we’re going through is normal. That means we can go about being creative and hopeful, rather than hidebound and anxious. This is good news because the church has been anxiety-driven for quite a while. Our outreach efforts have been fueled by the decline in membership in Christian congregations. Pundits have been writing ad nauseam about the reasons for this. The latest trend is expounding on the characteristics of the Millennial generation and how the church can reach out and reel them in. Some of these same “experts” also tell us how to appeal to those who are “spiritually independent” (a more positive way of saying “spiritual but not religious” or “none”) all around us.

Don’t misunderstand me: I’m all in favor of doing outreach to those searching for a way to explore their spirituality and to those with no church home. However, as a veteran of the church growth movement of the 1990s, I know the pitfalls of easy characterizations and easy solutions. The experts told us then that we had to adapt to the needs of Gen X and  if we’d just follow their instructions to the letter, our churches would grow. We actually bought a program like this in my former congregation.

We received a big binder of step-by-step instructions – and a church growth consultant! We envisioned our little congregation in a Northeast rustbelt city grow1381770_10201458045106340_670873635_ning by 200-400%. Looking back, the idea was ludicrous. We were a mainline church in a city itself in decline. But even more ludicrous was the advice of our “expert” consultant. He took one look at our building, sitting on the corner in the middle of two lovely lawns with large shade trees, and declared that we needed to rip out the trees and the laws and put in parking lots. Rule #1 of church growth: you have to have a parking lot. Needless to say, we did not tear up the lawns. They provided play space for our preschool and summer program. They were places of hospitality for neighborhood gatherings, such as the annual National Night Out. The trees provided shade and beauty, as well as nesting places for birds. We were a green space in a city neighborhood. Should we really have “paved Paradise and put up a parking lot.?”

I’m happy to report that the congregation is still there, some twenty years after our venture into church growth. The congregation is still small, but they’ve partnered with a congregation in the suburbs and are doing vibrant, creative ministry together. When I returned for their 90th anniversary celebration last year, one of the things I enjoyed most was the cookout held out on the back lawn under that big beautiful tree. Despite my obvious feelings about the experience, I learned an important lesson: there are no one-size-fits-all answers to the questions of doing ministry in different settings.

Issues may change. Culture may change. The task of the church is to live out “ecclesia semper reformanda est” (“the church is always to be reformed”). In reaching out to Millenials, spiritual independents, the “church alumni society*,” we must take up the challenge in our own time. The inclusion of interfaith and intrafaith is an essential part of living out this challenge.

Imagine my delight in arriving at the Graduate Theological Union in Berkeley to work on my doctorate in this area and discovering a course called “Martin Luther and Buddhism”! In the class I became immersed in a fascinating convergence of Lutheran and Buddhist teaching. I was mainly interested in learning about a tradition other than mine. After all, I knew about Lutheranism. But to my surprise, the primary benefit of the course for me was an invigorating renewal of Luther’s theology of the cross. Through study of the Buddhist concept of dukka (suffering), I was able to reimagine the central symbol of Christianity that I had not been sure I could espouse any longer. My rummage sale item could still be a keeper.

• What is an aspect of the Church that you would like to give away?

• What do you definitely want to keep?

• What are some components that you think might be redeemable with some work?

 

*Phrase coined by Bishop John Shelby Spong to describe those who have left the church

 

(excerpted from The INTRAfaith Conversation: How Do Christians Talk Among Ourselves About INTERfaith Matters?_