Alban Weekly "Imagining the Church of the Future: A Faith & Leadership interview with C. Andrew Doyle for Monday, 8 February 2016

Alban Weekly "Imagining the Church of the Future: A Faith & Leadership interview with C. Andrew Doyle for Monday, 8 February 2016 


"Imagining the Church of the Future: A Faith & Leadership interview with C. Andrew Doyle
The Rt. Rev. C. Andrew Doyle is excited about the future of the church.
In an atmosphere in which church leaders may feel overwhelmed by bad news, Doyle, the ninth Episcopal bishop of Texas, is brimming with enthusiasm and excitement.
"God is out there, reconciliation is happening out there, salvation is happening out there, and we are invited as church to be a part of that work with God," he said.
Influenced by his training as a painter and by economists, theologians and organizational experts, Doyle has written Church: A Generous Community Amplified for the Future, a book that he hopes will invite people to imagine the church of the future.
He spoke recently with Faith & Leadership.
Q: What do you want people who read your book to take away from it?
The goal of the book is to create safe space for conversation about the future church, and to begin to imagine a hope-filled, vital, living, missionary church at work in the world around us -- and to do that, not only from a framework of history, but also in conversation with futurists about what's actually shaping the culture that we're in.
There are huge cultural trends that are at work right now, and we can see those out in advance of us. We need to imagine the world in which we want to be doing ministry.
God is out there, reconciliation is happening out there, salvation is happening out there, and we are invited as church to be a part of that work with God.
Q: In your book, you say that one problem is that, on the one hand, we can see that our organization does not work, yet on the other hand, we are invested in how it works now. How do church leaders get people beyond that?
A big piece of it has to be to grab hold of a vision and understanding about what the future looks like. That's the point I'm driving -- to recognize that.
But let's imagine: Do you imagine a living church? Yes. OK, so we imagine a living church. What does that church look like? Well, we think it's going to be adaptive. OK, so that means it has to be light; it has to be structurally flexible. OK, good.
So how, based upon the economic future, are we going to empower this mission, when actually we see a scarcity of resources?
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CHRISTIAN LEADERSHIP, CONGREGATIONS, NEW FORMS OF CHURCH
C. Andrew Doyle: Imagining the church of the future

Photos courtesy of Episcopal Diocese of TexasIn this Q&A, the Episcopal bishop of Texas talks about his new book, which he hopes will encourage Christians to imagine a vital church that’s part of God’s work in the world.
The Rt. Rev. C. Andrew Doyle is excited about the future of the church.
In an atmosphere in which church leaders may feel overwhelmed by bad news, Doyle, the ninth Episcopal bishop of Texas(link is external), is brimming with enthusiasm and excitement.
“God is out there, reconciliation is happening out there, salvation is happening out there, and we are invited as church to be a part of that work with God,” he said.

Influenced by his training as a painter and by economists, theologians and organizational experts, Doyle has written “Church: A Generous Community Amplified for the Future,”(link is external) a book that he hopes will invite people to imagine the church of the future.
Doyle spoke to Faith & Leadership about his thoughts on the future of the church. The following is an edited transcript, and a podcast of the unedited interview can be found on Doyle's blog(link is external).
Q: What do you want people who read your book to take away from it?
The goal of the book is to create safe space for conversation about the future church, and to begin to imagine a hope-filled, vital, living, missionary church at work in the world around us -- and to do that, not only from a framework of history, but also in conversation with futurists about what’s actually shaping the culture that we’re in.
There are huge cultural trends that are at work right now, and we can see those out in advance of us. We need to imagine the world in which we want to be doing ministry.
God is out there, reconciliation is happening out there, salvation is happening out there, and we are invited as church to be a part of that work with God.
Q: In your book, you say that one problem is that, on the one hand, we can see that our organization does not work, yet on the other hand, we are invested in how it works now. How do church leaders get people beyond that?
A big piece of it has to be to grab hold of a vision and understanding about what the future looks like. That’s the point I’m driving -- to recognize that.
But let’s imagine: Do you imagine a living church? Yes. OK, so we imagine a living church. What does that church look like? Well, we think it’s going to be adaptive. OK, so that means it has to be light; it has to be structurally flexible. OK, good.
So how, based upon the economic future, are we going to empower this mission, when actually we see a scarcity of resources?
We have huge assets. The reality is we haven’t been courageous or visionary enough to see how the assets that we have can be used.
Well, we begin to understand that we can unlock the power of people and their free time to undertake this ministry; it doesn’t all have to be paid.
So you can begin to imagine the future and begin to make decisions about it, but you can only have that conversation once you do that.
If you are focused on now, then you simply are imagining, “How am I going to get people to read the lessons next Sunday?”
What does it mean to then say, “I imagine this thing, this vision of what church is,” and to begin to spend our time on that?
So if you can’t see or imagine the future, if you can’t hear the beckoning voice of God desperately in need of help out in the world, of course you’re going to be really focused on getting the leaflet done for Sunday or whatever it is that you are taking up your time with.
The other piece about this -- this is so essential -- is leadership formation is based upon leadership needed. So most of the way in which we think about forming leaders today has to do with how we are using leaders today.
So for us as denominations and Christian leaders, what we really have to do is imagine the tasks and the work and the ministry of the future church in order to raise up people, so that by the time we arrive there, we have them. Because right now what we’re doing is we’re always 10 to 20 years behind the curve.
Q: How do you do it differently? Futurism is a difficult art, as anyone who has wished for a personal jetpack to get to work knows.
I keep waiting.
Q: So how do you get those leaders trained now?
First off, the majority of the predictions that are in the book are from people who already see this stuff taking shape. They’re really not that much in the future.
But that being said, I think that the first piece is that leaders have to give space for people to begin to imagine that they already are equipped to lead.
We completely bind up the leadership of the church by telling them they’re not ready yet. And what we know is that creativity, innovation, adaptability are all characteristics that come out of actually doing work, trying new things, being placed in circumstances that demand people’s best efforts.
So the first thing that we can actually do is start allowing space where people could fail generously and not get persecuted for it.
And I think that as we do that, we actually begin to be more on top of the leadership that we need now. We also begin to understand better the challenges of our future context, and I think we start looking for people differently.
So as judicatory heads or diocesan ministers, we have to cast a vision for the things that we think are needed for the future clergy, which is a capacity to fail and pick themselves up and do the work, the ability to be adaptive in circumstances, the ability to preach, to talk to and captivate people.
We need vision people; we need people who can communicate well; we need people who are using social media and are digital immigrants at the very least, and are digital natives at the very best.
And that’s the kind of work that you communicate out to your leaders now. But you have to begin to drive the vision of where we’re going.
Q: You emphasize the importance of thinking of organizations as organisms, rather than in mechanistic terms. What does that mean for leadership?
We have been looking predominantly at our organizations as linear cause-and-effect models: you plug in the right stuff on one end, and you get the best correct answers on the back end of things.
And what we know about organizational theory today is that every organization has a system of causes and effects that are constantly and randomly occurring within the system, which the organization or organism is constantly at work integrating.
What we have to understand is that the culture and context in which we live is an organically connected system, and that the success of any part of our organization is deeply rooted in all of those ties and connections to the context.
The organization itself is an organism -- not unlike the image and parable of the vine -- growing, expanding, sending out branches. And so beginning to do that work is much more [productive] if we can talk about how we’re all responsible for it, we’re all connected to it and there are many ways we can do it.
At the same time, we know the vine is a particular kind of vine; it’s supposed to bear fruit. So our part of the world, as organic and connected and interconnected as the [larger] system, is going to look Episcopal, it’s going to have an Episcopalian DNA to it.
Q: How are you helping the congregations, seminaries, laypeople and all the leaders in your sphere of influence imagine themselves and their roles differently?
Part of it has to be beginning to change what we value. How do I begin to model that?
For example, I can tell you that average Sunday attendance and budget are huge predictors of what your congregation’s probably like. But that may not be helpful in actually unlocking the needed energy for a mission that you have.
So maybe we should measure some different things. How are you in contact with your community over the week? How many telephone calls with members of your community?
I’m just asking questions; I don’t have a lot of the answers. I’m just wondering, and we’re wondering together, about what those new things look like.
I think it means sitting down and listening to what’s going on. So we’re trying to figure out these new Christian community models that are emerging, these missional communities, or what I call in the book “small batch” communities.
I’ve been collecting stories: What are they reading? What are they looking toward? Who do they talk to?
And so for me, the work really is coaching and sharing and connecting people. It’s making myself available so that I can create some safe space for people, and say as a bishop of the church, “I’m interested in this.” And that has power to shape conversation -- to value things that maybe haven’t been valued.
And then I think another big piece is to constantly be on guard that I don’t set up some kind of policy that I think is going to solve something [but] that inadvertently shuts the thing down.
Q: So people who might otherwise do some really creative things are afraid?
Or they leave and go do it for somebody else or on their own.
You know, it’s not so much that all of a sudden there are people out there who don’t believe in God or aren’t on a spiritual journey; they just don’t want to do it the way we’re doing it.
And so whose fault is that? The reality is a lot of people are on their spiritual walk alone, because we didn’t go with them.
Q: How does the book fit into this?
This book, “Church: A Generous Community Amplified for the Future,” is the thought-leader book. It’s the book packed with ideas.
In October, a second book is coming out, called “A Generous Community: Being the Church in a new Missionary Age.”(link is external) It has a video series, curriculum and resources for further reading to help leaders engage the people in their communities.
What I’m most hopeful for is putting resources in the hands of our leaders to hold conversations with their people to imagine and take on the work of the future church.
Q: You read widely, and I wonder what you’ve learned from folks such as Daniel Kahneman(link is external) and Nassim Taleb(link is external) that influences your leadership.
Robert Bellah really believed that the churches in the modern era removed themselves from the conversation around science and culture and society. What that meant was we resigned ourselves to a very small part of the culture and the cultural conversation.
And then on top of that, when we did engage with the culture, it was typically to shake our fingers at the culture and tell them how they were wrong.
Then you have somebody like a Daniel Kahneman, who is this world-renowned economist researching how things work and how people make decisions, who is not able to be translated into our church context.
So we’re missing out on some of the best organizational thinking; we’re missing out on some of the best economic thinking; we’re missing out on the best missional thinking.
What does it say that Apple actually has an evangelist and understands that it has a mission, and yet we [the church] don’t want to talk about it?
That’s a weird world. That is a strange situation, when the church abandons the language of mission and evangelists but Apple doesn’t.
So it’s not that people don’t like the term; they don’t like what we did with it. So how do we reclaim that? How do we have those conversations? How do we benefit from conversations that we’re not a part of?
As an artist, I was trained in postmodernism, which means of course not just the deconstruction of things, but it really is an integration, a re-integration, of disparate parts of things.
So you’re always putting things into juxtaposition with something else to create art.
That’s something I find interesting. Kahneman, Taleb, the maker movement(link is external), Johansen, all of those people, Margaret Wheatley -- these are huge thought leaders in our community that inspire me to understand how those things that seem to be not connected actually are intimately connected.
And they bring the tradition and our opportunities for leadership into the present context in a very living way for me.
And so consequently, work around community-based research, community organizing, the health care conversation that’s going on -- those conversations really impact the way we think about how we do mission. How do we serve our neighbors?
A lot of the way we serve our neighbors is either through charity models that are outdated or 1930s food-pantry models.
So the church is going to have to look at the forefront of work in poverty and health and education, and it has to step into that. It’s going to have to step into the venue. So we’d better come ready to talk and ready to listen and ready to use new forms that are leading the future of education, health care and neighborhood planning.
Q: That’s a lot of ideas.
Yeah. But we have thousands of people. My diocese alone has 70,000 people. Think of all of the Christians in the Methodist Church; think about all of the Christians, and think of the CEOs.
Imagine a CEO or a chief financial officer that is no longer only going to participate in your congregation by serving on the vestry or at the altar in some way but that actually is unleashed to use these gifts and talents that they bring to their corporate life, and to use those out in the world on behalf of the church.
So we have huge assets. The reality is we haven’t been courageous or visionary enough to see how the assets that we have can be used.
This isn’t about the church becoming what Andy Doyle thinks; this is about us together praying and opening our eyes and our hearts to what God would have us be doing with God in the world around us. And so that’s what I’m excited about.
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Monday, February 8, 2016
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To celebrate the tenth anniversary of the publication of The Once and Future Church, Alban released three of Loren Mead's classic books in a single, special-edition hardcover. In addition to these texts in beautiful, newly designed formats, this collection features an interview with Loren Mead discussing how his views have changed since the books' first publications and his current thoughts on directions for the church in the 21st century. All who love the church and pray for the future of our congregations will value this opportunity to have Loren Mead's seminal works in a single, long-lived edition.
Buy the book »


From the Alban Archive
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"Where are We?" by Jeffrey D. Jones It was sometime in 1993 that I finally verbalized a thought that had been gradually forming in my mind for a number of years. I just blurted it out in the middle of a church board meeting. When I said it, board members were taken back. I was shocked. Since then, however, that statement has shaped both my study and practice of ministry. The statement I made that fateful night was: virtually all the old answers about what it means to be and do church don't work anymore.
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"Where Are We?"It was sometime in 1993 that I finally verbalized a thought that had been gradually forming in my mind for a number of years. I just blurted it out in the middle of a church board meeting. When I said it, board members were taken back. I was shocked. Since then, however, that statement has shaped both my study and practice of ministry. The statement I made that fateful night was: virtually all the old answers about what it means to be and do church don’t work anymore.
Perhaps you have sensed it, too. Boards continue to meet. They continue to plan programs—good programs. Worship continues in the established patterns of the past years—the music is as good as ever; the quality of the sermons hasn’t declined. You’re still offering a high-quality graded Sunday school for children at all levels. Maybe the congregation has made some adaptations to better respond to the realities it is facing. Perhaps you’ve reduced the length of terms on boards to two years from three because you found that people did not want to make long-term commitments. Perhaps you’ve added more contemporary music to the worship service or even established a “seeker service.” Perhaps you’ve changed the Sunday school curriculum in order to make it more teacher-friendly or activity-based. But somehow something is missing. It’s still difficult to recruit the board members. Worship attendance has hit a plateau or is declining. More and more it seems like you’re just going through the motions. You’re doing what you know how to do. You’re doing what has always worked before. But now, it just doesn’t seem to be working. And you wonder what’s wrong—what’s wrong with the church, with the people, with the leaders, with yourself.
That’s what I had been struggling with for a number of years in two different churches. And yet more and more I found it all but impossible to avoid thinking that I was just “playing pastor”—doing the things I had been taught to do in seminary and by my mentors, keeping the organization running, leading meaningful worship, planning interesting programs. Yes, more and more it seemed to me that I was simply going through the motions and it just wasn’t enough anymore. I could literally feel the energy draining from my body and the congregational body. I knew something different was needed, but I didn’t know what. When I spoke those words that evening they really surprised me. I had never said them before, even to myself. I had never put it that way before, even in my private thoughts. All the old answers about what it means to do and be church don’t work anymore. I’d said it at last. Now, what could I do with it?
First of all, I knew I needed to have some sense of why that was true. Why didn’t the old answers work anymore? Why did doing the things I had been trained to do and could do well seem more and more like going through the motions? Why was it so hard to get things to work the way I knew they were supposed to work, so that we could really be the church that God had called us to be?
A major factor was that significant changes were taking place in the world. What seemed obvious and commonplace for me as I was growing up was no longer the reality I was facing in my daily life. It was hard to estimate the extent of these changes, but they seemed significant. More and more it seemed as though it was these changes that were the most important factor in the reality I was facing. If the old answers didn’t work anymore it was because the world in which they had worked was no more. A new world had dawned and new answers were needed for that world. Something extremely significant is happening in the world and in churches. Profound changes are taking place.
As I looked further into the nature of these changes I discovered a factor that most people think is of great significance: the decline of Christendom. For the first three centuries of its existence, the Christian church existed on the fringes of society. It was a minority group, proclaiming a faith that seemed strange by almost any prevailing standard. That all ended in 313, when Constantine proclaimed Christianity the official religion of the Empire. Over the years since then, Christianity has been involved in a complex relationship with government and society—each supporting the aims of the other, while also using the other for its purposes. This relationship has taken many forms during that time, but it has almost always meant that the church could rely on cultural support for its beliefs and practices, which also meant that it could count on a steady source of members.
That is no longer the case. The decline of Christendom has meant that there is no longer any strong cultural support for practices that encouraged church attendance. In a very real sense, the church is now left to itself to reach and involve people; it can no longer rely on cultural forces to do that.
The more I looked at it the more I began to understand that these broader changes taking place in the world were the key to understanding why the old answers didn’t work anymore. It wasn’t that I wasn’t as capable or faithful as some previous pastor. It wasn’t that the members of the congregation weren’t committed or that young people didn’t care. Once we accepted that reality we could move beyond the very natural tendency to find someone to blame for our sorry situation. Instead we could begin to consider together what we might do about it.
It is important for us to bring a faith perspective to this discussion. What is God up to in all of this? What is happening through the challenge to old understandings of the church brought upon by our post-Christendom, postmodern world? I continued to wrestle with those questions and they led to even more questions. Could it be that the church itself has become too reliant on someone else, namely the state, to further its teachings and values and to provide its members? Could it be that the church has become so much a product of the age that it has lost a clear sense of its own unique role and purpose? Such a church is a church in name only. It is a church without passion or purpose. God would surely have little patience with such a church. God would certainly want to shake such a church out of its complacency. If we can bring that perspective to our understanding of our post-Christendom, postmodern world, then we need to be open to the possibility that the struggles of these times are God’s way of calling the church to be what it is supposed to be, to do what it is supposed to do in this new world. Maybe that is why the old answers don’t work anymore. Maybe this is God’s way of telling us that it is time to take our faith deeper. Maybe in this time God is offering us a great opportunity to discover anew what
God has called the church to be, a chance to take on the challenge of seeking God’s new church and actually helping to shape it.
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Adapted from Traveling Together: A Guide for Disciple-Forming Congregations by Jeffrey D. Jones, copyright © 2005 by the Alban Institute. All rights reserved.
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"Top Ten Ways Congregations Shape and are Shaped by Society" by Loren Mead
1. Strangers meet on common ground. Dare we assume that strangers bring gifts, not threats? In today's outside world, we are taught to steer clear of the stranger. "Don't make eye contact!" But it hasn't always been this way. In our congregations, we have a laboratory for reaching out beyond ourselves and our families. Can congregations open us up to at least civility to those beyond our community of family or friends? Dare we think of the possibility of a public world ruled by the values of hospitality? Can our congregations demonstrate that possibility to each of us personally and train us for that kind of public life?
2. Fear of the stranger is faced and dealt with. We do have fears about people who are not "like us." We have all sorts of stereotypes and prejudices, all kinds of unexplored myths about "others." Such paranoia cripples the social order and sets discriminatory processes in stone. All congregations, even the most seemingly homogeneous, have within them a mixture of ages and sexes, points of view and backgrounds. Can our congregations be seen as safe places where we can reach across boundaries, where we can support experimentation? Can our congregations become intentional laboratories for exposing us to people outside our groups?
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"Top Ten Ways Congregations Shape and Are Shaped by Society" by Alban

1. Strangers meet on common ground. Dare we assume that strangers bring gifts, not threats? In today’s outside world, we are taught to steer clear of the stranger. “Don’t make eye contact!” But it hasn’t always been this way. In our congregations, we have a laboratory for reaching out beyond ourselves and our families. Can congregations open us up to at least civility to those beyond our community of family or friends? Dare we think of the possibility of a public world ruled by the values of hospitality? Can our congregations demonstrate that possibility to each of us personally and train us for that kind of public life?
2. Fear of the stranger is faced and dealt with. We do have fears about people who are not “like us.” We have all sorts of stereotypes and prejudices, all kinds of unexplored myths about “others.” Such paranoia cripples the social order and sets discriminatory processes in stone. All congregations, even the most seemingly homogeneous, have within them a mixture of ages and sexes, points of view and backgrounds. Can our congregations be seen as safe places where we can reach across boundaries, where we can support experimentation? Can our congregations become intentional laboratories for exposing us to people outside our groups?
3. Scarce resources are shared and abundance is generated. We seem to be a social order in which the rich get richer and the poor get poorer. Who is there to speak for and act on another vision? Who will speak if not the children of the scriptures, the Book in which poets and prophets made it crystal clear that God has a special concern for the poor among us? In the public realm our social order speaks with fear of diminishing resources: If you get yours, there is less for me. Our biblical heritage speaks of abundance, not scarcity: The more you have, the better I will be. Can we bring this consciousness to the world we inhabit? Can we nurture it in our congregations, or are we, too, going to become locked into scarcity thinking?
4. Conflict occurs and is resolved. Our congregations, whatever else they are, are seething pools of conflict. But times are changing. We are trying to learn how to reach consensus, how to rebuild when fights fracture our communities. Our tradition brings perspectives about forgiveness and reconciliation that help us reach out to one another for community—not just cessation of hostility. As we deal with our differences, we learn about reaching beyond hostility in the public world toward a different vision of society. Can we learn to use our own spiritual resources of forgiveness and reconciliation within our own communities, learning to bear witness to the same power in the world outside our congregations?
5. Life is given color, texture, drama, a festive air. Every act of worship should be a laboratory in celebration of community. These dimensions in our congregations and in our communities give us opportunities to dramatize a oneness and commonality with others. A Church on Easter, a town park on the Fourth of July—both speak to what community means, and our presence involves us in that community. Congregations need to help their members engage in celebrations of community and engage the public in its celebrations that pursue a vision of what the larger community is called to be.
6. People are drawn out of themselves. The locked doors and barred windows of city living, the residential sections protected by gates—these realities speak vividly of the isolation toward which our society pushes us. Congregations have a mandate to reach out and to bring in. We bear a high tradition of hospitality. In that sense, congregations are countercultural—or at least counter to the way the culture is drifting. As congregations reach out to the isolated, they become places where the isolated can engage with others. In a society with strong pressures toward privacy, the public realm needs congregations to have vision to root people out of their hidden aloneness and train them for community. Members of congregations need to become neighborhood leaders helping citizens enter the lives of their neighbors.
7. Mutual responsibility becomes evident and mutual aid possible. Many congregations have a list of people to pray for—the sick, the shut-ins, the grieving. And many have cadres deployed weekly to take flowers to the sick, to take elements of the Eucharist to those who cannot get to church, to call on people in the hospital. Taking responsibility for one another is taken for granted in our congregations but not in our public arenas. Can our ordinary community life be a beacon to our society at the same time that it prepares us to offer these gifts of service outside our congregational bounds? And should not congregational members be among those who lead and carry out efforts to rebuild neighborhoods and encourage citizens to care for one another’s safety and security?
8. Opinions become audible and accountable. In this I must admit that congregations have as much or more to gain from as to give to the public. The modest political systems within congregations need to be opened up to the candor with which public figures articulate and defend positions. Congregations would be strengthened by more such accountability. Having said that, I also note that congregations and their members do have much to contribute. They generally have a feel for the legitimacy of opposition, for the ultimate value of those who oppose one another. Congregations can bring a dimension of civility to public contention.
9. Vision is projected and projects are attempted. People in congregations are regularly exposed to transcendent visions of what life is supposed to be. They seem indefatigable in trying to address hurts and pains they see. An invaluable gift congregations bring to public life may be the way their hope is grounded theologically in this conception of God. Congregations bring persistence to the table. Because their visions are grounded in an understanding of God and God’s purposes, congregations are not as likely as the general public to drift away from important visions—such as caring for each person. Congregations are grounded in a sense of God’s purpose and movement through history—something that does not fade after a few decades, as does political optimism. There is a big difference between optimism and hope. Congregations bring the latter. In a gun-flooded society, congregations know about a world in which swords are turned into plowshares. In a society of gangs and drugs, congregations witness to a world in which the lamb and the lion can dwell together. We bring visions. That is part of what we are.
10. People are empowered and protected against power. The check and balances of governing structures should provide a framework that protects the citizen against unwarranted assumptions of power. At the same time, these structures give space and scope for a citizen’s gifts to be shared. Congregations, in their life of worship, act out and celebrate the importance of freely given gifts shaped and conformed by structures of authority and custom. They also understand the limits of human integrity, the presence of sinfulness, and the necessity for larger frames of value.

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Adapted from Transforming Congregations for the Future by Loren B. Mead, copyright © 1994 by the Alban Institute. All rights reserved.
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The Duke Youth AcademyJune 14-20, 2016 | Durham, North Carolina
The Duke Youth Academy for Christian Formation (DYA) empowers the young people of your church to think theologically and practice the Christian faith with playfulness, creativity, and longevity. High school students attend a week-long residency on the campus of Duke University and participate in a year of mentorship, learning, and leading a Christian practice in their church.
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