Why Should the Church Bother with Social Media?

Technological advances have always driven change, revolution and reform in church and society.  To give but one example, the printing press made the Reformation possible, or at least allowed the Reformation to spread quickly. With the invention of the printing press came a rise in the literacy rate, which meant that no longer would the people be dependent on a small cadre of religious leaders for their information. Now, the Bible could be put into their own hands, and they had control.

In the last century, first Radio, then Television, and finally the internet made it possible for people to connect in ways that opened up horizons never seen or heard before.  The world, in a sense, became smaller, even as one's grasp of the complexity of the world grew much larger.  No longer were we limited to the printed word, but now the oral and the visual could be shared broadly revolutionizing the way we see the world.  I remember growing up with the Vietnam War broadcast every evening on the national news.  By the time of the First Gulf War, I could watch the events occur live and in color from afar. 

Now at the dawn of the 21st century, we are seeing the impact of new forms of technology. They build upon what was, but they expand the influence and impact much more widely. Could the recent and current revolutions in the Middle East and North Africa have happened so quickly without the ability of organizers to quickly mobilize large sectors of the population? They could do this because of Facebook and Twitter, two tools of technology that are less than a decade old. We are living in a new age where communication is instant and global.

We’ve seen what Facebook and Twitter have meant to these Revolutions, but what about the church? What influence will they have on the way we live and work and serve together? Will we receive them, even as we received the printing press, or will we shun them? It would seem that the groups and communities that most effectively utilize these tools will have a better opportunity to communicate a message and shape the conversation.

I’m of the belief that we must understand and make use of these tools, which in and of themselves are benign. Like any tool they can be used for good or ill, and so we must understand their use and value and decide how we are to use them. So, with that in mind, our congregation decided to work with Doug Pagitt to host a day long seminar on Social media (this past Thursday). This seminar is called a Social Phonics Boot Camp – for good reason. We rapidly moved through a “basic training” in the philosophy and use of social media – from Facebook to YouTube, from blogs to internet radio.

Although much of the day was hands-on, we began where we should – with the development of a Social Media philosophy. Why do this? Why use social media? Why not stick with the tried and true – like the mail and the printed word? What does this media add to our mission? Every church and every church leader must ask these kinds of questions, and the answers will prove enlightening and perhaps even revolutionary.

I want to close my comments with a word about my involvement with blogging. Doug asked me to help him with that portion of the seminar because I’m a pastor who blogs regularly. I didn’t provide the technical expertise, I helped with the philosophy. I started blogging five years ago (February 2006) because I like to write and I needed an outlet. As a blogger, I’m my own editor (unfortunately that includes being my own copy editor!) I started out just writing whatever came to mind, mostly about religion or politics, but I don’t know that I had really thought about why I was doing it. Then I read a piece that suggested that if you want to develop an audience you have to post regularly, and daily is best. So, I started to post daily, and continue to do so.

Still the question is why do this? And over time I’ve discovered that I have something to say, that there are people who find what I say helpful or useful, and that I can have a far larger audience through the blog than I can through my preaching or my teaching ministry. Now, I don’t know the extent of my influence. That’s not something easily gauged. I can check to see how many visitors or readers I get, but that doesn’t tell me a whole lot. Sometimes I get emails from readers and there are the comments that come. But here’s the basic philosophy. I believe that there are many different messages out there. Some of these messages, whether political or religious, can be harmful and destructive. My hope is that the words shared here are different. I pray that they lift up those who are struggling with life and with faith. I pray that these words might be healing, and I pray that they contribute to the common good. My voice is only one voice, but when we join our voices, then good things happen.

My word to my colleagues in ministry and leadership in the church, especially among progressive and moderate communities of faith – consider carefully this new technological revolution. We are entering what Doug calls the Inventive Age, an age that demands that we  recognize that change is happening quickly, and that creativity is key to engaging this new reality.  It is my belief, that if we don’t learn to engage the current technologies and unleash our creativity, then the message we wish to share will get drowned out by competing messages. If you don’t believe me, just think about who controls the religious dimensions of TV, the last great media revolution!

A Nation Enters the Inventive Age

As I was watching the President speak last night, I couldn't hep but think of Doug Pagitt's new book Church in the Inventive Age.  Like Doug, the President pounded home his conviction that the world has changed and we need to adapt to it.  The road ahead may be difficult to navigate, but America's history shows that we have what it takes.   The key words from last night's speech are EDUCATE and INNOVATE.  This is because the jobs of tomorrow, unlike the jobs of yesterday require education, and the only way we can compete with China and India is if we educate and innovate.  The President noted that in proportional numbers, the US has fallen to 9th in college graduates.  In terms of Internet access we're well behind a number of other countries.  There is the severe problem that 25% of HS seniors fail to graduate from HS at a time when it is next to impossible to get a job without a HS diploma at the very least. 

Now as I listened to the President last night I heard a sober analysis and a centrist solution.  He said enough to make the partisans left and right upset.  But, what I heard last night was a President who gets it.  He's not the Prime Minister, who represents a Party, he's the President who represents a nation.  He gave the the GOP a few bones, and said okay, now since we have divided government lets see what we can do to solve problems in a centrist mode.  I'll come part way, but you have to come part way.

I heard this strongly stated in the brief but important word about Health Care.  He said, you know, if there are areas that don't work, let's fix them.  But let's not redo the legislation so that a person with a pre-existing condition can't get health care coverage, let's not take away the opportunity for families to cover their children as they enter the work force or continue their education.  But, he made clear he would not let us slip backwards.

While the pundits were poking holes (along with some of my progressive friends), my sense is that the American people liked what they heard.  And, while Paul Ryan may have made a nice defense of small government in his response, is this really what the American people want? 

What the American people want is a strong, efficient, effective government that solves problems and protects us from threats both external and internal, that delivers services on time and keeps the roads fixed.

My story for a moment.  I'm driving down Long Lake Road, a major thoroughfare here in Troy (in what was once a rather affluent city), and I'm amazed at all the potholes.  And it's only getting worse.  Is this the America we really want to live in?  Yes, the deficit is a problem, but maybe we need to be willing to pay a bit more money for things.  Maybe here in Michigan we could pay 10 cents a gallon more so we could have good and safe roads and bridges.

So, did I like the speech last night.  Yes, I thought he did what he needed to do to reframe the debate and get us moving forward.  I think he also put himself on the right path to getting re-elected, and if he does well enough Democratic senators in states leaning right might do well as well.

So, let's go out and innovate and educate! (Oh, but one thing Mr. President, while I agree we need math and science teachers, let's not forget the humanities.  One of the big problems today is people don't know their history!) 

Church in the Inventive Age -- Review

CHURCH IN THE INVENTIVE AGE. By Doug Pagitt. Minneapolis: Sparkhouse Press, 2010. 114 pages.

Whether we’re ready or not, we have entered the “inventive age,” so says Doug Pagitt, pastor of Solomon’s Porch in Minneapolis. Of course, other writers have suggested other names for this new age that we’ve entered. Consider that Harvey Cox has called this the Age of the Spirit,” and Phyllis Tickle speaks of the “Great Emergence.” Whatever you want to call it, the world is changing and we can embrace the changes, resist them, or adapt as best we can – sort of survive. Doug puts it this way:

We live in the midst of inescapable change. Maybe this thrills you. Maybe this scares you. Regardless, the changes happening right now in American society mean every cultural institution, every community, every individual has a choice to make: We can either be in on the change or we can be left behind. (p. 3).

The choice is rather stark, but real.

Church in the Inventive Age is a rather brief and even breezy book. As Doug notes early on the focus is on the big idea and not necessarily the details – like you’ll find in a book such as American Grace by Robert Putnam and David Campbell. The first three ages will be familiar to most readers – the Agrarian Age, the Industrial Age, and then the Information Age. There are churches that still exist, and may even thrive that represent each of these patterns, but even the information age is giving way to something new, something that will focus on collaboration and creativity. But, in focusing on the future and on change, Pagitt doesn’t want us to jettison the path, but rather to make sure we don’t get stuck in the past

So, what are the first three ages and how does the church exist in them? The first age is the Agrarian Age, and interestingly this was the age into which the American Republic was born. This was an age in which the people were dependent on the land and on each other. In this age the church was often structured around the parish – that is, it was geographically defined. You didn’t go looking for something different, at least not very often. Besides, most communities were mono-cultural, and churches were defined by those cultures. And for the most part the churches themselves, as buildings, were fairly simple structures. . And the dominant image of minister/church leader was that of pastor or shepherd, who was charged with caring for the flock. I’m assuming that this image is deeply ingrained in the psyche’s of many, even in this age of massive change.

The second age, the Industrial Age, emerged on the American scene in the 19th century, taking hold first in the north and then later making headway in the south. This is the age of urbanization and massive immigration. Here the farm is replaced by the factory as the primary social/cultural image. Instead of dependence the metaphor of the age might be that of repeatability – Henry Ford! The church of this age, as it tried to respond to the changes remained ethnically monocultural, even if the community itself was diverse. And the simple structures of the past gave way to what Pagitt refers to as “fortresses with smokestack-like steeples and red brick facades" (in his presentation at Theology after Google, Doug showed us a slide of the former Methodist Church that Solomon’s Porch took over that looks very much like the one in this metaphor). This is also the age in which denominations began to gain strength, and the pastor was called to teach the denomination’s theology, and so we shouldn’t be surprised to see the expansion of seminaries.

Finally we come to the Information Age. You may be wondering – isn’t that the age we’re in currently? Well, apparently not. This is the age of the suburb and the megachurch. With few exceptions, those who are by definition Caucasian can mix and be Americanized. Schools and Education are emphasized, and thus not only in the public field but Christian education has its hey day. Churches become learning centers, and the pastor is teacher/CEO. Of course in this era, bigger is better! Or is it?

The Information Age, which emerged just yesterday, or so it seems, has begun to lose its hold on the populace, which is increasingly disenchanted by the way things are going. It’s not that mega-churches are going away, but more and more people are looking for alternatives. In the Inventive Age the focus is on creativity in a context where the future remains unknown. There is a great lack of certainty, which makes long term planning difficult! This is the age of more dynamic forms of media, such as blogs and social media (Facebook and Twitter), which allows for much more creativity and collaboration across vast spaces in the world. Pagitt writes: “The Inventive Age is one in which inclusion, participation, collaboration, and beauty are essential values. The values of the previous age still exist, but in different, even subservient, roles” (p. 30). In this new age size might not matter all that much, with focus being placed on participation. The pastor, while still teaching, preaching, and leading, will put her or his focus on creating space for “open-source faith experiences.” That is, making a place for the people be spiritually creative.

If we’re to understand these different ages, we must understand what makes for culture and cultural change. Pagitt uses four images – head (thinking), heart (values), gut (aesthetics), and hands (tools). In each age these cultural components exist, but in different ways, and with different components having greater sway. What is true of previous ages is true of the Inventive Age, which must concern itself with each aspect of culture. And to survive in this age there must be collaboration between those who emphasize different aspects – and thus there is need for collaboration between evangelical and mainline (that word should get the attention of those in both camps that would rather not engage the other). So what must the church be doing in this new age? According to Pagitt, it must be engaged in remaking the culture. That is, even as we adapt to culture, we must be engaged in its creation – lest we be left behind.

So, what shall we do? That may depend on where we find ourselves – we have, according to Pagitt, three options. We can exist for, with or as the Inventive Age. To live for the Inventive Age is to take what we have and bring it to bear on and in the new age. As I read the book, I saw my own church in this position. We’re keeping alive an older – industrial age – model in many ways, but there is something valuable to bring to the table, even as the church makes room for new things. The key here is being authentic to yourself. I appreciated this word from Doug because some in the Emergent Movement give off the vibe that the older Mainline churches are essentially old hat. Doug seems, at least here, to give room for older traditional churches to play a significant role in the future.

Perhaps the most difficult situation to be in is to live with the Inventive Age. In essence this stature means being a church within a church. Many churches have tried to have both traditional and contemporary styles, though this doesn’t often work easily. But the point is finding ways to make room within the structure for younger generations. Success here requires being willing to walk alongside each other as equal partners and learn from each other. That requires incredible trust, which isn’t easy to build. It also means being loose with the furniture! I’ll leave that one to your imagination. And as Doug points out, “churches that do the ‘with’ relationship well often end up becoming separate congregations for all the right reasons” (p. 94).

Finally there is the church that lives “as the Inventive Age.” This is the church that’s being born now. It may be, like Doug’s one that lives within a building, or it could be one like Koinonia, a church launched and led by Kimberly Knight that exists in Second Life, a virtual reality. Such realities exist in what Doug calls “perpetual beta.” They’re always changing and adapting – much like Facebook, which never goes down completely, but recreates itself on the fly. It may be multilingual in that it brings together ancient and modern symbols and realities. It is an age of “coulds,” where the past is curated for service to the future and meaning is central. And its not simply creating meaningful spiritual experiences for the individual – so that the focus gets put on personal salvation. No, what the Inventives long for are “spiritual communities in which their faith matters – not only to them, but to the world around them” (p. 102). In this movement forward, there is no “target audience,” so don’t think this is just about 20-somethings!

So, what should we expect about the future church? We can’t really know all the particulars, we must be ready to adapt and grow with the changing times. Instead of using the metaphor of a road, Pagitt suggests that of flight. A road moves from one location to another, with flight the space is open. What we must do in setting the flight plan is account for the variables and risks that we will encounter, and then head out!

As I noted at the beginning of the review. This is a fast reading book that is big on big ideas and not on details. As a historian I could get picky on the time lines, but that’s not the point. Key here is getting the sense that our churches represent different ages, and that all four ages are existing simultaneously. It’s also key to know that the faith structures of the past ages aren’t bad or wrong, but they don’t work for everyone, including a growing number of younger people. There are other places to go for deeper analysis, but what I find useful here is that it can open us up to a conversation about the world that we inhabit and the tools and experiences that we all bring to the conversation. Pick up and read Church in the Inventive Age and begin the conversation.

"The Past is Our Constant Companion"

I am a historian by training, which means that I have a certain concern about the past.  Indeed, I find much that is valuable in the past.  I also live in an ever-changing world that needs to move into the future and not get stuck in the past.  As the pastor of a congregation with a relatively long and in many ways glorious history, I know the temptation to stay with what is tried and true, and yet . . .

So, what shall we do?  I am intrigued by comments made by Doug Pagitt in his latest book Church in the Inventive Age (Sparkhouse Press, 2010).  Doug shared with us some of the insights that make up this book at the Theology after Google conference last March.  I'll be giving a full review when I finish the book, but knowing that Doug is one who is seen by many as cutting edge -- emergent, etc. I found these words intriguing.  He writes that while churches can get stuck in the past, or on the other hand throw off the past with no regard to the strengths of our history, neither approach is helpful.

The past is not our standard.  It is not the test of whether something is right or good.  But it's also not an albatross we need to shuck off as quickly as possible.  The past is our constant companion.  It is always with us.  The question is what do we do with it -- return to it, let it rule, or take its best efforts with us into the future?  (pp. 7-8).

So what shall we do with our history?  Do we cart it around with us as if museum pieces?  Do we dwell in the past?  Or do we let the blessings of our history help frame for us a sense of the journey that our spiritual ancestors took, giving us guidance and wisdom for our journey?  These are questions worth pondering.  

Adventurous Theology #10: A Never Ending Story (Bruce Epperly)

The journey through Acts is nearing its end -- that is, the exploration of the adventurous spirit that pervades Luke's description of the early church's journey comes to an end in this posting.  Bruce Epperly has taken us from Ascension to Paul's prison cell, noting here in the end that "God is still speaking."  There is one last post to consider -- next week -- that reflects on Acts 29, our continued writing of the story of this faith journey.  I invite you to consider with Bruce what the Spirit is doing in the world and in the church as, to quote (as Bruce does) Doug Pagitt, we live out a "Christianity Worth Believing."

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Adventurous Theology #10:

A Never Ending Story

Acts, Chapters 21-28

Bruce G. Epperly

Acts of the Apostles comes to an end with a travelogue descriptive of Paul’s journey to Rome. But, the final words, describing Paul’s preaching from prison in terms of “boldness and without hindrance,” suggest that Acts is but the beginning of a spiritual adventure that shapes us today. What’s to hinder us from embracing God’s world of wonders, unity with strangers, mystical experiences, and unexpected power and energy in our time? Open to God’s spirit, we have everything we need to be God’s ambassadors and healers in our time.

Paul’s future, even in prison, and our own is open and undecided. We are making it up as we go along, beneficiaries of Paul’s innovative ministry to the non-Jewish world. Signs and wonders abound when we commit ourselves to going deeper in our experience of God and God’s mission in the world. God is alive, doing a new thing, and inviting us to be creative as well.

The final chapters of Acts could be described as “ponderings on a faith journey.” Paul travels from place to place, sharing the good news of the new beginnings, inspired and energized by the living presence of the Risen One. Christ’s resurrection is not only a past event to Paul, but the source of confidence and spiritual power in the present moment. Christ has brought a new energy and new possibilities into the world, spiritually, metaphysically, and physically. While we cannot fully assess the power of the resurrection, its impact on Jesus’ first followers was holistic; it created a new vision of reality that encompassed every aspect of life. Just as the enlightenment of Buddha injected new spiritual possibilities, the life, teaching, death, and resurrection of Jesus changed the course of history and God’s relationship to the world. God’s attitude toward the world did not change – as John 3:16 notes, the coming of Christ is the manifestation of God’s love, not its cause or inspiration. Rather, Jesus’ life opens the door for new divine possibilities in our world.

The final chapters of Acts join action and testimony. Paul’s theology is holistic: the author of Acts records Paul’s narrative of his encounter with the living Christ in these final eight chapters. Paul’s theology encompasses his whole being: it creatively synthesizes the Jewish tradition, his mystical encounter with the living Christ, and the emerging Christian understanding of the meaning of Jesus in light of God’s revelation in Judaism and in the wider world. Paul’s own synthetic faith encompasses body, mind, spirit, and relationships. It is far from being purely cerebral or intellectual, but integrates his Damascus Road experience with the ongoing movements of the Spirit in his life. This is the way good theology should be – the isolated academic discipline of theology would have been an anomaly to Paul and the Parents of Christian theology. For them, theology was rooted in and connected to vital Christian experience. Theology, indeed, gave meaning and context to experience, shaped experience, and was shaped by experience – personal and communal.

Today’s emerging Christianity is seeking to replicate this same theological-experiential dynamic in its quest to join “ancient” and “future” in an evolving “now.” Like the first Christians, many emergents are seeking to create a theology that gives meaning and provides an evolving context for their current faith experiences. Such a theology must include reflections on “a Christianity worth believing” (Pagitt) in light of the end of the American empire, the internet and beyond, and global spiritualities. This is theology in the making – highly experiential, yet in need of enough tradition and enough imagination to provide an evolving spiritual home for seekers within and beyond the church.

At times, Paul must have been astounded by his own journey – inspired at every step by a living Spirit, pushing the boundaries of past belief systems, and learning to adapt to the Gentile world. Paul brilliantly joined order and novelty in the creation a good enough theology for the Gentile world. Belief in the living Christ along with a handful of foundational Jewish behaviors was “good enough” to insure the well-being of new Christians and their communities. While he may not have intended it, Paul laid the groundwork for theological, liturgical, ecclesiastical, and experiential diversity by his innovative synthesis of tradition and novelty. Christianity no longer could be identified with a few sacred spaces and holy lands, now all lands could be holy and all spaces sacred. Accordingly, indigenous faiths of all kinds could emerge and have emerged throughout Christian history. Hardly a fundamentalist, Paul laid the foundations for the evolution of Christianity, emerging in time and place and embracing the Living Christ, the God of Christ, and the victory over death in dialogue with culture and community.

The final words of this “unhindered” gospel remind us that we are part of this story. As the United Church of Christ proclaims, “God is still speaking.” When we understand the word “speaking” holistically, we see God’s voice as more than a matter of word and doctrine, but an energy and vibration, creatively and intentionally moving through all things, personal and global, touching each thing in light of its responsibility to the whole. Many voices compose the chorus of revelation. But, the many are inspired by a personal voice that honors uniqueness yet pushes us toward community.

As we conclude our journey through the Acts of the Apostles, it is clear that God’s call is global as well as intimate. Paul goes out into the world; and faithfulness challenges us to be world-oriented as well. Just as Paul did not fully know where he was going, we must look in a mirror dimly as we consider the future of Christianity. We know that the future of our faith must be global, for the earth and humankind are in jeopardy. Salvation must heed the cries of creation (Romans 8) as well as our own inner urgings. Honoring one another, we must find our pathways into the world – pathways that join personal experience, encounters with the holy, agile theological reflection, and commitment to strangers, neighbors, and the good earth – as we seek to share life-transforming words of God in our time and place. We are God’s partners in a never-ending journey.

Bruce Epperly is Professor of Practical Theology and Director of Continuing Education at Lancaster Theological Seminary. He is the author of 17 books, including Holy Adventure: 41 Days of Audacious Living and Tending to the Holy: The Practice of the Presence of God in Ministry.