When I read my first book on mainline church renewal in the early 1990s, the operative phrase was “paradigm shift.” Churches were encouraged to develop new models for ministry and mission. It was time to “think outside of the box,” to start with a blank page. It was not an exercise that came easily to many churches struggling with grief and diminishing resources.
This round of books on church renewal is descriptive rather than prescriptive. Both Diana Butler Bass and Hal Taussig were on a quest to discover if there were thriving churches outside the conservative, mega-church camp. The conversation is distinctly American set against a backdrop of a country that appears to be sharply divided both politically and theologically. However, their findings are refreshing and helpful, I believe, to our context.
Butler Bass heads in the direction of the mainline churches, not necessarily the biggest church in town but the smaller (by American standards) neighbourhood church which managed to come back from the brink of death; Taussig is on a search for progressive churches, churches that emphasize “creative worship, feminism, gay-friendliness, and new attitudes towards other religions.” Neither was disappointed and in the two books there is a wealth of testimony from clergy and lay people participating in resurrection communities.
Taussig explores the progressive church movement born primarily out of urban churches among Christians who are uncomfortable with their own denomination's stance on issues like human sexuality and perspectives on other faiths. The book reads a bit like a textbook on progressive Christianity. While Taussig examines specific congregations, he does not provide the wealth of testimonies, as does Butler Bass. He spends more time articulating the theology behind the principles that shape progressive churches as well as the spiritual practices that shape their worship life, practices that include the use of non-Christian rituals and pay special attention to ecological justice.
Taussig makes it clear that the soil that nurtures progressive Christianity is exclusively urban, middle class and well educated. His critique of the movement is that while it touts itself as being inclusive, it reflects a very narrow demographic. And while those in the movement have practiced courage as they sought to provide an alternative voice within their own denominations (like the “More Light Presbyterians”) some have slipped into another kind of spiritual arrogance.
There are those who will find this study to be very exciting and may even be relieved to know that Christians from many denominations have found spiritual homes. There is even a Center for Progressive Spirituality (tcpc.org). However, given both the demographics and the theology of most of our own congregations, it may not provide the tools we are seeking. If, however, you want to learn how hundreds of churches have openly wrestled with ecological issues, the relationship between Christianity and other faith traditions and incorporated these conversations in worship, Taussig's book provides all kinds of illustrations.
Butler Bass's book reads less like a textbook and more like a road map for spiritual transformation. It provides a wealth of first-hand testimonies from lay and clergy alike from mainline churches across the country. Butler Bass and her researchers spent a minimum of three weeks in 10 different congregations and looked less intensively at 40 others. Her book reflects an intimate knowledge of the practices and personalities of these congregations as well as the journeys they undertook to arrive where they are.
She distills among the life of these congregations 10 practices that have served to move them in the direction of spiritual renewal. There is no dependence on a new program to be found in this book. Instead each church in its own unique way has reclaimed ancient spiritual practices. Butler Bass devotes a chapter to each of the practices and allows the lay people from these congregations to speak about the implications of each practice for their own particular community of faith. The practices include hospitality, discernment, healing, contemplation, testimony, diversity, justice, worship, reflection and beauty.
These chapters are a wonderful resource for congregations and particularly sessions who are seeking to be more faithful to their Christian identity. I think two key discussions are around worship and diversity. Each of these congregations has developed their own distinct approach to worship. Butler Bass discovers that “the kind of music and art does not matter in worship, but innovation and experimentation does.” And probably the richness of the testimonies is due to the practice of diversity. “Emerging mainline congregations love diversity of every kind – political, theological, cultural and racial.”
But the practice that underlies everything else that these churches undertake is the practice of discernment. Each congregation committed itself to wrestling with two questions: Who are we; and what is God calling us to do? “The churches learned to ask questions of God, then listen carefully for God's inner wisdom for the community.” This endeavour has shaped their journey.
What is most exciting about the churches that are described in this book is that, unlike progressive churches, they are Christian communities that manage to bridge the 'classic' political divide that presently exists south of the border. There is diversity around the table and surely this is a testimony to the work of God's spirit. While our divisions may be different, we too need a vision for celebrating diversity within our own congregations.
I have been in my new parish for six days and have already referred to this book in my inaugural sermon and at the first session meeting. In fact, I suggested that we use it as a major resource as we pursue our own conversation of spiritual renewal. Perhaps it's refreshing because it's not new. It's simply back to basics. “Mainline renewal is, as one Lutheran pastor told me, 'not rocket science.' As he said, 'You preach the gospel, offer hospitality and pay attention to worship and people's spiritual lives. Frankly, you take Christianity seriously as a way of life.”
