Tag: change

Presented at Gathering Leaves (a symposium for women from all branches of the Swedenborgian Tradition)
September 14th 2013, Fryeburg Maine

I have come to believe that a compost heap is beautiful. Decaying leaves. Crumbled eggshells. And yes, even that slime oozing off a banana peal. I love a good compost heap. I cannot say that I’ve grown to love the odor—that sharp, putrid smell that reminds us of death as part of the life cycle. But I do love a good compost heap, and I do believe that it is beautiful.

I believe dry leaves are beautiful. Dry leaves hold a set of unique colors. Looking out the window over the Saco River today, we see that the leaves are beginning to turn. And in the next month, thousands of tourists will come to New England. And what will all these people flock here to see? Dying leaves! Millions of beautifully shaped colored flags proclaiming in unison the changing of the season and the decay of their little corner of the nature-scape.

This sense of cycles is evoked by the Gathering Leaves 2013 theme, “Changing Colors, Changing Lives.” As are the seasons of nature, so are the seasons of our lives, of our communities, and of our churches. I believe that the cycles and the seasons—like any spiritual principle—do not just apply to their literal manifestations. These cycles in the natural world correspond, or mirror a spiritual process, something that is going on internally. Emanuel Swedenborg talks about the idea of the microcosm and the macrocosm, and that any one principle is true on various levels, leading me to believe that not only do the season and life cycles show up inside an individual, but also in collections of individuals. What we know about death and life, birth and resurrection, in a human setting, can also be true within a community, within humanity as a whole, within nature, and in the church.

And so within this context of seasons and change, I’d like to consider the following questions: What are the spiritual principles of a compost heap? And how does that apply to the church? What does it mean to be part of an organization that is moving through decomposition, fertilization, and new growth? 


Intergenerational Conversation
This morning at Gathering Leaves we have an opportunity to engage intergenerational conversations around the future of our church. My experience is that it takes effort and is often uncomfortable to talk about the church between generations. I walk in many circles, and I often end up in conversations about church with various generations. I’ve noticed that particularly from the generation that’s most prominently represented here—those over fifty-five—I hear these types of questions: “What’s happening to the church?” and “What’s the future of the church?” And I hear the questions, some tinged with expectations or disappointment, “Where are the young people? Why aren’t they taking over?” Or the laments of, “What are we doing wrong?” “Why didn’t this work? I raised my kids in the church and now they’re not interested.” This is a tender and often difficult subject, and it can be very personal for all of us. I hear and honor these questions.

I want to reframe the questions. I believe there’s great power in how we frame our questions, and I’d like to suggest other options. For example, what about these questions: “What might church look like for different generations?” “What is feeding the spiritual lives of the young people of today?” And the question that is driving my call to ministry, and the reason I’m here today: “What does it mean to be faithful today? What does it look like to be ‘church’ in this generation?”

Change
This word “change” is not a comfortable word. And it often makes for uncomfortable conversations. But, maybe being comfortable is not the point of spiritual life or church or being human. Maybe the church really isn’t about what our needs are and having our needs met. Being the church is about following the movement of God and community. Being the church is about being a collective embodiment of the two great commandments—loving God and loving the neighbor.

When Christ was on earth, he certainly didn’t preach comfort or stability, feeling good or that it’s about what we want. That was not Christ’s message, though I often want it to be. But that’s not the message the Lord taught or demonstrated with on earth or that we read about in scripture. Christ preached that we should sell all we have and give to the poor and follow him. Jesus’ call is to take up our mats and walk, to lay down our nets and follow.

It’s so tempting, especially perhaps as Swedenborgians, with our ideas of the internal sense of the Word, to spiritualize these phrases and to push them away into intellectual concepts to keep ourselves comfortable. But I have come to believe that these are direct teachings—God’s call on our lives. I don’t know what it means in your life to sell all you have and give to the poor. But there’s something in there about sacrificing our own comfort and stability to be part of following God and a community. Following the Lord probably doesn’t look like physically putting down fishing nets for most of us, but it might involve letting go of that which has been core to our daily existence, and trusting and following and being changed. Taking up our mats, these things we’ve learned and know, and actively engaging in the work of our lives of faith even when it’s not comfortable or how we’ve always known life to be.

It’s God then, who seems to be all about change—process, transformation, death, life, letting go, and rebirth. And it’s God who says, “I’ll be with you through it.” Isn’t that the beauty of the incarnation? God coming to earth in human form, taking on this life process of being born, living, struggling, having joy, being in community, teaching, serving, dying, and then being resurrected, glorified, and coming again. Is this not the call to us individually, this call to the repentance of spirit, to transformation, to death and rebirth, to change? And if this the call to us individually, is not this the call to us as a church?

I think it’s easier to be present to the process of change by looking at the life cycle of an individual. I’ve heard some beautiful stories this weekend about aging gracefully, as people shared about having the courage to let go in a different way in these stages of life. There is a deep wisdom that the generations in their second half of life hold about aging, and that wisdom is needed in this conversation. If I’m standing here speaking as a “voice for the next generation of the church,” it’s important for me to honor and say clearly: this is not about wanting everything to change, getting rid of the old, and swooping in with the new. No, the message is: we need to have some dialog between generations. Because the church is changing, and I believe we all need to be presentto each other and the conversation.

Giant Rummage Sale
I’d like to zoom out for a moment, and think about not just our local churches or denominations, or even the churches in our neighborhood, but to look at the greater swaths of movement in this cycle. Phyllis Tickle, a scholar of religious history, wrote a book called The Great Emergence. In it she offers a theory that in the sweep of Christian history, every five hundred years there is a giant rummage sale, where things are thrown up in the air and questioned, and then it settles back down and the church is changed in the process.

Tickle posits that the last time this happened was the Protestant Reformation. There was upheaval against the Catholic church of the time, reformers such as Luther and Calvin wrote and preached, and radical break-off groups formed, such as the Quakers and the Methodists, Anabaptists, and a bit later, the Swedenborgians. That was the last giant rummage sale. These rummage sales don’t happen overnight, they stretch over decades. She suggests that we’re in another one of these giant rummage sales in Christendom as a whole. This idea resonates with me within a Swedenborgian framework, and the concept of the Second Coming moving into the world. Maybe what we’re seeing is the actualization of a New Christianity, alive and working in the world. When I look at what’s going on in Christendom as a whole, around the world, something is happening. Something is changing.

And we’re all in the same boat. From each of our denominations we have story after story about declining membership and churches closing.  So something is changing around us. The way we’ve always done church is not how church is happening. Something is dying, and beginning to decompose.

Decomposition

It seems in general that we’re more comfortable with changing seasons than we are with change in our own individual lives. We are more comfortable with the leaves dying while displaying their vibrant tones than we are with facing our own mortality, or the mortality of those we love. And then when we move from our own mortality, or the mortality of those we love, to the death of our churches, it brings up another collection of responses. The idea that our churches may be dying stirs up emotions and reactions for all of us, and I believe it’s important to recognize and name that.

I’ve spent much of my career in outreach and evangelization, and I was often the person who would come into a congregation or denominational setting and say, “There’s hope! Try this, try that!” And I do believe there is a place for that. There are positive things that are happening and there are good places to put our attention. I have come to believe that in order to be healthy organisms, we also need to be able to see and name the places that are dying and where things need to end. It gets confusing when the cycles of life and death are going on in our churches and our denominations at the same time. Within a community, it’s not always clear what part of the life of the church is on hospice and what is coming to life.

Church Hospice
Being aware of what is going on in our churches and having the courage to name it is a call to all of us. When a hospice chaplain walks into a room with a family, often the job to be done is to name the thing that no one is going to say, which usually is, “Your loved one is dying.” This is a hard and painful job, but I find that often this honesty is the greatest gift you can give. To name what everyone in the room is thinking and feeling—and not saying.

And so I invite us—collectively—to be hospice chaplains for each other, and to acknowledge and say, “There are things in our church that are dying.” Aspects of our churches are changing—whether it be it a congregation, a way of doing things, or an idea we’ve held onto. We are called to acknowledge that some of our congregations have died or are going to die in this season, in this giant rummage sale that we are going through. We can be honest by acknowledging that this movement and change is held within the Divine cycle of life.

I believe that one of our callings in this time of change is to be hospice chaplains. A good hospice chaplain is present with the cycle of death, not rushing it and not prolonging it.  Sometimes the loving thing to do is to come in and say, “Let’s celebrate and then let go.” To be able to say together, “ You know what, we’ve always done our worship service this way, and we know it’s time to change.” It doesn’t need to be an abrupt cutting it off, and it also doesn’t need to be drawn out on life-support. We could say, “For 100 years we have said that same litany, with those same words. Let’s celebrate that… and then let it go and see what is waiting to be created anew.” This gets harder when it’s our congregations and our buildings—these places and communities we love. I know some of you have been through this, where you’ve had to let go and say goodbye. Let’s be good hospice chaplains together. Let’s celebrate, let’s look at the legacy, let’s claim the memorial, and then let it die.

I believe we need to be open to the possibility that our denominations hold this process of death as well. I do not know what next season is going to look like. I’m not predicting whether our denominations are going to disappear or not. But what I do know is that something is changing in them, and that there are ways of being, systems, concepts, and cultures, within all our denominations that need to die. How can we be present to that? How can we differentiate between the new growth that is alive and from the Lord and the things that we’re clinging onto, trying to survive?

How can we accept that death is part of the cycle, and remember that death is not a failure? When our elders die, do we criticize them on their deathbed, telling them how they should have lived longer? No, we celebrate their lives, and then lay their bodies in the ground to decompose and go back to be part of the dust from which we all come. Could we not treat our churches, our worship services, or dwindling programs with such dignity and respect? Could we celebrate the years of legacy, the people, the pastors, the buildings, the events, the marriages, the deaths, the service to the community, the heritage of worship? Grieve the loss of something we love, celebrate life well lived, and accept that our churches have a life cycle. Death is not a failure. Death is a part of life.

Fertilization
The second concept of the compost heap is fertilization. Fertilizer, no matter how we cut it, is rarely pretty. It doesn’t smell good. Fertilizer is not what you take and put in a beautiful crystal vase or gorgeous pottery bowl in the middle of the table—you want those fresh flowers or tomatoes there. But fertilizer is incredibly important, and can be something we intentionally cultivate with our dying leaves.

Leaves can just fall where they do; our churches and programs and ways of being can just slowly fade away. Or we can ask, “How can we purposefully use this thing that is dying to be the nutrients for what is going to grow?” This is the fertilizer. This is what I believe that we all can be called to, to purposefully put the leaves on the compost heap to decompose into useful fertilizer. And we can stop and remember that fertilizer is what we’re all growing out of. We are all here, being the branches of our denominations and our spiritual heritage because of the people who have put fertilizer on in the past.

Legacy
Personally I can stand in this room and I can think about my ancestors. I think about my great-grandparents, Anita and Louis Dole who were part of the founding of this camp, my great-grandma who wrote the Dole Notes, a rich resource in Swedenborgian Bible study. Bill and Louise Woofenden, pillars in the church and this camp. My maternal grandparents Dave and Shirley Gladish dedicated their lives to Swedenborgian scholarship and translation. Shirley Gladish, my last living grandparent, who’s still doing working on the New Century edition for the Swedenborg Foundation in her late eighties. And I’m humbled, truly humbled by this legacy and how my ancestors gave their lives to the church, and were that active fertilizer that we are growing out of.

When we talk about this compost heap, it’s not about throwing out the old. It’s not about how the younger generation wants to come in and change everything and blow off the older generation. That’s not the point. The point is: we are each fertilizer for the next generation, so how do we do this purposefully? Rather than throwing out the old in the trash, can we let it be recycled, composted, and become the nutrients for the next generation?

Both my Woofenden grandparents died recently. They had faded out of active life in the church over the last number of years, with their bodies and minds began to slow down. But their commitment and faith to the Swedenborgian was still central to the ethos of their home.

When I went to visit over the last few years, the way that Grandpa would connect with people was through showing us things around the house and telling the stories. We talked a lot about the paintings on the wall, the little squeaky things that made bird sounds, and inevitably, he’d show me the most recent book from the Swedenborg Foundation. And then he would show me with great pride, the bookstand that the Swedenborg Foundation had given him to honor his work with them. Grandma, even when she was struggling to fully communicate, would still have her Greek New Testament out, which she had read her whole life. And every day, at lunch or dinner, depending on the schedule, Grandpa and Grandma would read a chapter from the Bible, slowly working their way from Genesis to Revelation, and back again. They were faithful to their spiritual tradition in their generation.

What does it look like to be faithful in my generation? I am called to be faithful to God and to walk in the Swedenborgian heritage in my generation. And I, and my generation, know that we cannot do it alone. We are able to be the church for our generation, because of the fertilization that has been, is, and will be done by the generations that have come before us.

Building or Gardening
“Built on” is often the metaphor we hear when we talk about generational shifts. Or “stand on the shoulders of.” I appreciate these sentiments. I hold a deep regard for those who have been living the life of faith, and leading and sustaining and innovating the church for each generation. And I know I would not be standing here without that.

However, I’d like to offer the idea of fertilizer as an alternative metaphor. “Building” quickly becomes a linear or hierarchical metaphor. And it is very bound by form. This generation bought the land and built a small chapel, the next generation built on that by adding a larger sanctuary and fellowship hall, the next the parking lot, playground, and a new roof on the original chapel. Now it’s up to my generation to build on that by getting the new carpet and wiring the fellowship hall with technology—and don’t forget that the playground equipment needs to be updated. Being the church takes on the feeling of another thing on the to-do list or an uninvited expectation.

Intergenerational Support
Things have changed in how each generation relates to church, and with this change, we have an opportunity to re-imagine the metaphors. Involvement in church is not the assumption that it was 50 years ago. As someone who is called to be a leader in the church, I can speak for some and share that it is hard to be a faith leader in this era. Gone are the days of community respect, assured job security, and predictable employment. In this era, we are charged with re-imagining church, and ministering to a generation that holds no assumption around the need to be part of church. This work is not easy, and we need each generation to play their part.

We need the coming generations to be proactively trained, equipped, and empowered, and our organizations to consciously make space for new voices. We need our systems to be courageous around change, and cultivate creative and present conversation among all of us. To give voice to the legacy that has been written, and to honor the way that compost can be given for the next generation of leaders. To take the time to ask the generations above and below, “What does it look like to purposefully fertilize?” How can we make organizational choices, financial choices, building choices, cultural choices, in a way that makes fertile rich soil for the next generations and for new life to grow?

New Life
Decomposition and fertilization lead us to the third message of the compost heap: new life. If we learn anything from what the Lord shows us in nature, in the Word, in our own lives, it’s that things work in cycles, and there is new life. We see God is a God of resurrection, cycles, rebirth, and new life.

Friends and sisters, something is trying to be born. The Divine Parent, the Divine Womb, is rich. Use whatever words resonate with you—a new era, a new consciousness, the New Jerusalem descending to earth—something is active and present and urging to be born. The signs of the giant rummage sale are the contractions. Something is pressing to be born, and we don’t know what it is or how it will come. But we can be called to be midwives to it. New shoots and plants are pressing their way through the dirt and make their way into the light. We can notice and we can be present to the hope and the pain, the mess and the beauty, and then we can celebrate the new life.

Look for the Pumpkins
I believe by staying present to the contractions and expansions, being a non-anxious presence in times of change, and keeping our eyes out and celebrating the new birth when we see is a call for all of us. We can actively be on the look out for where the church is being reimagined and born in the world?

We might be tempted to say, “That doesn’t look like church to me. I don’t even recognize that as church. That’s not what I’m used to church looking like.” It’s easy to miss or dismiss these new expressions of life. Maybe because we’re so focused on a nice neat row of lettuce, because that is what we’ve always done—plant lettuce. But, look up and there’s a pumpkin growing out of the compost heap!

Where are these new expressions of church happening in our churches, our congregations, our world? How can recognize and re-imagine what it means to be church?

Because here’s the thing to remember about the compost heap—what comes out of the compost heap is rarely the plant we expect. You can take the fertilizer and spread it around your nice rows of lettuce, and it can help. We continue to maintain the things that are working in our churches and that serve the world.  But when we open our eyes for the new signs of life that are being born as church is re-imagined we see new life. These are the gifts of the compost heap. Not the things that we planted in straight rows, but it’s that pumpkin! And it’s the biggest pumpkin in your entire garden, because it emerged from the fertilizer that came before, and grew in its freedom, and creative new life on the back corner by the shed.

Re-imagining Church
Last Friday I was at my internship, at Saint Gregory of Nyssa Episcopal Church in San Francisco. I go on Sundays for worship and it’s beautiful and creative, then on Friday’s I go to be part of the worship that is the Food Pantry, because on Fridays there’s a different congregation there. There’s a different way that church is done.

By noon a long line of people are standing outside the doors of a steep San Francisco street. They walk in the front doors of the sanctuary, and around the communion table, where they find piles of rice, fresh celery, bread, watermelons, and strawberries. Four hundred families, who are hungry, come in and they take communion. And people are worshiping. And passing around piles of carrots. And loaves of bread. And looking each other in the eyes and seeing the face of God.

This is church. To be able to love each person who walks in the door. Many of them I can barely communicate with, because I have yet to learn Mandarin, Chinese, Russian, and only know a little Spanish. But I can greet everyone with a smile and say, “Welcome, I’m glad you’re here” and when they walk out the door, “Have a good day, see you next week.” The Food Pantry one of those pumpkins from the compost heap, it is church.

God is on the Move
I don’t know what the church looks like in this next season.  My suspicion is that it is going to look many, many different ways. It is going to be creative and the variety is going to be wide. I don’t know what the models are going to be, but what I do know is that it’s not going to look how it looked for my great-grandparents or my grandparents, or even my parents, or even how I thought it would look. Something is moving and shifting in the world. The church is changing.

I believe God is on the move. God is hovering over the face of the waters, continuing to create and move and breathe into all that is. And this is not our creation. This is God’s creation that we are privileged to participate in.

I don’t believe this new life is born of strategic plans, or any one of our specific ideas of what our denomination’s next steps are, though these can be helpful at times in our processes of preparation. I believe this new life is of, from, and will be birthed by the Holy One. We are called to be midwives and hospice chaplains and gardeners.

We are called to be that non-anxious presence in the midst of decomposition to celebrate lives well lived and grieve change and loss.

We are called to honor our ancestors, to notice and name the way their lives and work fertilized all we are today. We are called to be fertilizer, to consciously make choices and changes based on what is pressing to be born.

And we are called to witness new life. Not new life that we quickly fabricate within our desire to survive. But new life that comes from God—and grows out of what has been. New life that arises after we’ve been broken down, our dreams have died, we’ve let go, we’ve released our holds, we’ve sat—quiet and still—through the cold of winter awaiting the new life of spring.

O Holy One,
Who stirs over the face of the waters,
Who created at the beginning, the garden,
Who gives us this vision of a heavenly city,
With a garden in the middle of it. 

May we, each individually and collectively,
be present,
with the journey of compost. 

May we be present with the decomposition,
to grieve,
to celebrate,
to let go. 

May we be courageous and active to being fertilizer for the next generations.
May we be purposeful and bold,
making choices not out of survival or comfort,
but from our love for all that is good and true.

And may we be curious, engaged, and on the lookout for new growth.
May we be delightfully surprised, and touched to the core of our heart,
When we see how you, O Holy One, are birthing Your New Church. 

We see a garden ahead of us,
The garden of the New Jerusalem,
with the river that flows through the city,
giving truth and quenching thirst,
to all who seek it.

The trees with leaves that heal the nations.
We see twelve gates,
welcoming all to enter and
come and take the water of life freely.

This garden,
where there is no temple,
where God is the center of the city.
And in this garden,
I do believe,
there probably is a
Compost Heap.