Reaching Across Brokenness

Br. Curt Kedley outside of a Missionary Baptist church
in Bertie County, North Carolina.

“Broken.” 

That is the first word that Brother Curt Kedley uses to describe the areas where he has served as a consecrated Catholic religious brother with the Glenmary Home Missioners. This includes his many years in rural Georgia and several years in eastern North Carolina where he is currently serving.

He has seen brokenness in the festering, multi-generational poverty. He has seen it in the lack of opportunities to grow, nourish and support human persons to reach their full potential. He has found it in the significant racial divide between black and white that persists strongly to this day, especially in rural areas.

It is daunting to stand in the face of all that brokenness and discern what one person could possibly do in response.

In the early 80s, he was part of a group of Glenmary priests and brothers that set out to meet the community on its own terms through simple living, service and Christian witness. He assisted in Glenmary's mission parishes and was a presence in the community through social work and a bustling home repair ministry. Still, he was looking for something more.

Beginnings

The answer came to him at the Hancock County Fair in Georgia in 1982. He was one of the very few white people attending the fair among thousands of African-Americans. He did not know anyone--he was just mingling, meandering and getting to know the area. Somewhere in the back of his mind, he was also discerning a direction for his ministry.

A woman came up to him and seemed to want to to know who he was, so they started talking. The conversation ended with an invitation: "You have got to come to our church," she told him.

"I'll be there tomorrow!" replied Curt.

He describes this as a "very spiritual encounter" and says he has never looked back from that moment. He found his direction: One significant way that he has felt compelled to reach out across all the brokenness he saw was through solidarity in worship.

A Ministry Quickly Evolves

That first church was Jones Chapel African Methodist Episcopal (AME) Church. He started visiting other churches, mostly African-American ones. This quickly evolved into a regular ministry.

Br. Curt felt that the best way to serve this ministry was to have a regular presence worshipping at these churches. Trust takes time, and there were so many barriers to overcome--He is Catholic; they are Evangelical Protestants. He is white; they are mostly black. He is from the North (originally Iowa); and this is the South. His own roots growing up in a small, rural town was one point of connection among many differences.

He would select a group of around a half-dozen, mostly African-American churches where he would worship. The small number of churches meant that he could be reasonably certain to make an appearance at least every 2-3 months, if not more often. He could become a part of the community.

The majority of the churches have been African Methodist Episcopal (AME), Christian Methodist Episcopal (CME) and Missionary Baptist. This has been mostly a personal preference--he experimented with Pentecostal and other larger mega churches, but they just did not appeal to him as much as the smaller, more traditional country churches.

The rhythm of church life in rural black churches of the South can be vastly different from Catholic Churches up north. There is often no resident preacher. Services may be held only two Sundays each month with a preacher driving great distances to preside. One preacher Curt remembers fondly would drive 75-100 miles one-way in an old beat up car, and "he did not look like he had two nickels to rub together, but he came faithfully." A deacon or associate usually leads the congregation through the service with the preacher only speaking during the sermon.

Over the years, Curt has phased over 50 churches in and out of his rotation. Changes in church leadership, the closing down of a church or other factors would prompt a natural time to part ways. He also felt he had spread himself too thin in the early days of this ministry and had to scale back. Sometimes he fears the impact wears off when he becomes just a regular face in the congregation, and he feels it could be more beneficial to break new ground elsewhere. The difficulty is stopping--people ask why and are disappointed when he stops going. "'Why isn't he coming anymore?' I hear that question all the time," he says.

A Lesson Learned

Br. Curt Kedley is a man who knows his vocation well. He has the soul of a consecrated religious brother and knows this deep down in his marrow. He has never wanted to be a priest or lead a worship service but rather prefers to be among the people.

When he first visited these non-Catholic churches in Georgia, he naturally let people know that he was a Catholic, and when they would ask what he did for a living, he would tell them that he had a formal ministry with the Catholic Church. He avoided the term "brother," because that has different connotations in the black Protestant community, and instead he would say he is a "Catholic Church worker" or a "missionary laborer."

What he did not expect was that he would almost invariably be asked to co-lead the worship service, even though he was clear to avoid calling himself a "minister." Nevertheless, he was still seen as a person of the cloth and invited to participate in leading worship. "I was always given a role," he explains, and he would feel obliged to accept. It could be reading Scripture, praying over the people during the offering or at the end of the service or even preaching.  He would sit up front with the other worship leaders. "I always felt real distant from the people. It was hard to connect with them," he says.

Despite his discomfort, he experienced some of the most touching moments "behind the scenes" at these churches. Usually about 20 minutes before a service, all the worship leaders would meet in the pastor's study to "chew the fat, talk about Scripture and pray. Sometimes there would be an anointing--I was always impressed by that," he recalls.

When his assignment with Glenmary had him relocate to North Carolina, he started up with a new group of churches, and he has been careful to omit mention of any formal ministry relationship. He is clear to tell them that he is Catholic, but now describes his role more like a lay person. This allows him to be a part of the general congregation, where he feels right at home.

Ministry of Presence: Incarnation

At first glance, the ministry appears relatively simple and straightforward—Br. Curt attends churches as a form of ecumenical outreach. However, that deceptive simplicity hides a deep spirituality of presence and solidarity.

Presence can mistakenly seem like a passive ministry. However, in order to be truly present, Curt has to be fully engaged and active with the individuals and community he serves—to know them, to walk with them and to suffer with them as they suffer. It is "full, conscious and active participation," to borrow a phrase from Vatican II. This phrase was originally coined to describe the role of the faithful in Catholic liturgy, but it also transcends that definition as good worship should naturally flow into a Christian's life

Jesus himself modeled solidarity by choosing to enter into the human condition through the Incarnation. He choose to share in our situation, including all of the suffering that can accompany earthly life.

The simple act of going to someone else's church is a way to imitate Christ. Presence says so much while saying so little. It is a way of saying—I want to enter your world and share in that with you. I want to be a part of your lives--the good and the bad.

 

The goal is not to fix it or change it but just to be there. It is a way of acknowledging that all people are children of the same God and all Christians are followers of the same Christ.

Glenmary priest Fr. Steve Pawelk shares this reflective litmus test which speaks to the real meaning of presence: "Am I doing too much and not being enough?"

Being present is a powerful witness--perhaps even more powerful than sending in a check of hard-earned money to support a charitable effort. It is a way of offering our very self and demonstrating--by example--that someone else is worthy of our time and attention.

Impact?

This has been more than just an outreach ministry for Curt. He freely admits he goes to African-American Protestant churches to be nourished, as well--"no doubt about it," he says.

"It is always an honor to be there," he describes, "and I consider them to be kindred spirits. The black churches have an incredible sense of hospitality, and I have always felt welcome there. I can not say the same thing about white churches, including Catholic ones."

He asserts that breaking down the racial barrier is his primary motive, but the ecumenical connection is also important. Curt attributes a number of factors to misunderstandings between the Catholic and African-American communities.  "It is a big stumbling block that Catholics do not have female deacons," he says. In addition, he cites that the hierarchical structure of the Catholic Church and the "quieter" worship style are not well understood by the black community, in general.

 

Curt describes the overall lack of Catholic outreach to the African-American community as "sinful."  Historically, Catholics have largely kept to themselves in their own Italian, Irish and Polish ethic communities, for example, and this has not helped the perception of Catholics by black Protestants.  This has been especially true in rural areas where there is very little integration.

True to his humble nature, Curt is modest about the impact of this ministry. "I have never been able to measure it," he admits.

 

However, reports from folks who have worked, worshipped and lived with him tell an altogether different story. "I take him as a holy person . . . a Christian person who did a lot of good," said a resident of Hancock County, GA.  Others have shared similar regards. 

 

Still, the impact of a ministry of presence like this can be very difficult to calculate--it is truly an effort of faith.  The ripples of goodwill and healing may be difficult to measure, but it is important to hope that they leave a lasting impression.

 

Bread For Your Journey

Glenmary has a long promoted a ministry of visiting other churches. Glenmary priest Fr. Frank Ruff attests that it is one of the most effective ways of overcoming misunderstandings and building ecumenical bridges. "It is an act of humility and vulnerability to go to another church for no other reason than to join them in praise of God," he says. He believes that visiting other churches is the best way to witness to our common brother and sisterhood as Christians, and it also initiates dialogue, fosters understanding and overcomes prejudice.

Br. Curt Kedley is a shining example of this kind of ministry. He certainly has made the ministry his own and has crafted it according to his unique temperament and vocation. Hopefully, there is something in his story that can inspire all of us. While his many years of regular outreach to dozens of churches may seem daunting to the average person, is there perhaps a small piece that we can each glean from his story and apply to our own ministry?

 

Perhaps we can cultivate a relationship with a single church that is different from our own and visit it from time to time?  It is the kind of ministry that is both simple and profound and is truly accessible to each person. 

 

What other ideas do the experiences of Br. Curt Kedley inspire in you?

 

The Last Shall Be First: Prophetic Families

Too often we forget that the work of Christian unity is part of the prophetic work of the Holy Spirit. 

Prophets challenge existing structures and experiment with new ones.  The show the way to the Kingdom of God by helping us distinguish between what is true and lasting and what is superficial and changeable.

One group of people who fits this description would be interchurch families.  These are people from different Christian traditions who marry and still maintain commitments to their respective denominations.  They try to blend it all together in a meaningful way.  They raise families in this creative mixing.

Like so many other prophets, their voices and their witness are often marginalized.  This exclusion is not always done maliciously—sometimes people just do not know what to do with those who fall outside of established lines.  Their cause or their circumstances get overlooked as a result, even though they may be ultimately pointing to something far better than the current status quo.



Interchurch families often do not receive much pastoral attention.  Churches generally do not know how to minister to them, so they are left to pave the way for themselves.  Sometimes the strength of their faith commitment is held in suspect as they dwell in the grey areas of parish membership.  Intentionally or otherwise, they are often treated like second-class members of their congregations.

Fr. George Kilcourse, noted ecumenist, author and professor, offers another perspective in his book Double Belonging: Interchurch Families and Christian Unity.   We should look to them as leaders.  They are missionary pioneers on the frontier of ecumenism and interfaith relations.  They are doing the work that we are all called to do.

The Catholic Church, for example, has a commitment to ecumenism.  The Decree on Ecumenism opens with these words:  "The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council."  Subsequent popes have echoes this commitment loudly.

 

This goes far beyond Catholicism, as it is rooted in Scripture:  Jesus himself prayed for the unity of all believers (John 17:21-23), so all Evangelicals and Protestants who take the Bible seriously are met with a challenge here, as well.  As my colleague Fr. Frank Ruff says, "If Jesus Himself prayed for something, then we ought to take that very seriously."

William S. Jewett,
The Promised Land -- The Grayson Family, 1850

The problem is that there is not a lot of agreement as to what exactly this unity could or should look like.


That is where interchurch families come in.  Even if we do not know what Christian unity might look like or even how Christians might arrive at the point of figuring that out, the commitment to that goal stands.  In light of that, we can look to people in mixed marriages who are on the pioneering edge.  They are actively exploring possibilities and looking for visible signs of where the Kingdom might be on the ecumenical front.

Ecumenical relationships are daring.  They are not just cutesy joint prayer services and potluck meals.  They are a living experiment with possibilities—is it even possible to maintain membership in different Christian denominations while also living into the reality of Christian unity at the same time?  It needs to be possible or else there would be something wrong with the respective church denominations, because we trust that Jesus' vision for unity is our destiny.

Theologians and academics are hard at work on the project of Christian unity—and so is couple down the street with the Baptist husband and a Catholic wife.  And so is the Methodist music director married to a Pentecostal preacher.  And so are the Catholic and Evangelical college students who are dating and getting to know someone from a very different background on their first extended time away from their families.

"Is the incidence of religious intermarriage merely a matter of a new laissez faire ecclesial attitude, the free market traffic of marriage in a pluralistic culture?" Kilcourse asks on page 8 in Double Belonging.  "Or is it possible that young adults in interchurch marriages are making a quiet but profound ecumenical statement about their identity as members of the one church with distinct traditions, even though they continue to experience the scandal of divided churches?" 

He continues further:  "Could these interchurch families have navigated a paradigm shift that makes possible an experience of the future church in ways that old patterns of belonging and models do not afford the rest of us?"

Liz on Top of the World from Pride and Prejudice, 2005 film.

Unlike many of their Old Testament counterparts, interchurch families are often quiet prophets.  Still, they call both church and society to take their own beliefs seriously and undergo the changes they themselves know they have to make to live out their own vision.

For more information on religiously blended families, check out:
http://www.interchurchfamilies.org/



Ecumenism by the Numbers

Brother Craig Digman is the first to say that he has a very unique ministry.

He states this with some resignation, as any trailblazer would hope others will follow.  "This is a ministry that nobody is going to do like I do," he admits. 

Br. Craig is absolutely certain that he has a calling to reach out to non-Catholic Churches and visit a rather large number of them.  He feel strongly called to build bridges between Christian denominations and reduce misunderstandings.

Br. Craig is part of the Glenmary mission in Union and Grainger Counties in eastern Tennessee which began in the summer of 2011.  Along with Fr. Steve Pawelk and Bro. Joe Steen, they have established two new Catholic parishes in places that have never had a Catholic church before.

"As a brother, the primary job at first was to help Fr. Steve get the missions up and running."  This started with visits to existing parishes and doing lots of door knocking.  "It just snowballed from there," recounted Br. Craig.  "You get talking to people, they invite you to where they are going, that leads you to something else, then they say, 'hey, have you ever been to...' and it just builds and builds." 

He started having similar conversations with just about anyone he would meet.  What began as outreach to build up the Catholic parishes has turned into a dynamic ministry of presence where this Catholic brother has so far visited and befriended dozens of churches of various denominations all over the two county area.

By
the
Numbers

To date, he has attended worship services at 68 non-Catholic churches of various denominations, all within the last 3 years.  Most of them have never had a Catholic visit in their entire history. 

He has been invited to 138 churches.

There are around 22 churches where he has developed a deeper relationship, where it feels "like family."  This has often involved multiple visits to these communities.

He has also developed close relationships to pastors and parishioners of churches he has yet to visit.

He keeps record of the count as well as information about future visits, pending invitations and places for follow-up.  These numbers change almost daily.

He estimates there are about 210 churches in these two counties.  Many of them are virtually unknown to outsiders, as they may be small operations with just a family or two.  Case in point:  At a recent Pastor Appreciate Dinner, a local Gideon's group invited only 75 pastors.  Granted, this was just one county but it seems they might have missed a few.

The numbers are staggering, no doubt about it.  He is constantly inviting people to visit a Catholic Mass and takes them up on their invitations to visit their respective churches.  He takes the invitations seriously and tries to go to as many as possible. 

He recognizes that in a different time and place, this ministry might have evolved differently.  He spent a lot of time at the beginning questioning whether to develop deep relationships with a few churches or more causal relationships with many.  The decision was made as the ministry simply took on a life of its own, and he followed the Spirit.

The numbers can be a discouragement for others to follow.  Yet, if we see beyond the numbers there is much that any person of goodwill can learn from the example of Br. Craig.

The Method:  Presence

Br. Craig  is very intentional about his attitude and demeanor on these visits.  "When I go in most of these churches, I'm the first ever Catholic to step foot in their church.  How I'm dressed determines how they perceive a Catholic to be.  If I'm in blue jeans, they'll probably assume Catholics wear blue jeans!"  Sometimes a casual look is ingratiating, but he dresses better-than-causal to show respect.  It is better to err on the side of being too formal rather than too casual, he figures.

There is responsibility in this.  For better or for worse, he knows that how he conducts himself is going to reflect on how Catholics in general are perceived.  He keeps this in mind and takes it seriously.  He is polite and makes conversation easily.


Br. Craig (left) singing Sanctuary at an ecumenical service
 with musicians from Revival Vision Church (right).


During services, if there is an invitation, he goes up in front and sings "Sanctuary," which includes a third verse he wrote.  If there is an opening in the service to speak, he shares about his family and asks for prayers.  Sometimes he offers prayers for the endemic drug problems in the area.  Before and after services, he will let people know that he's a Catholic brother and shares what that is. 

"Most of what I do is educate out in the community," he says.  "I feel there is a strong need for that."  In an area where few Catholics live and myths and stereotypes abound, his simple presence can do much to break the ice.  "The important thing is you just have to be there." 



Br. Craig making conversation
at a church potluck.

I was able to visit a church with him on a visit this past fall.  It was a homecoming for a parish, a celebration that is often a time for fallen away members to be invited back.  Br. Craig brought a dish to share at the potluck and blended right in. 

"Most of these people have never met a Catholic, have never seen a Catholic and have never been to a Catholic church,: he says.  "Suddenly, here's Br. Craig and Frank from the Catholic Church—we were there.  We are real people; we seem like nice guys.  That's huge.  It is so important to be on their ground, especially if there is any chance of them coming to ours." 

He tries to break the mystique of Catholicism by asking folks to visit a Catholic Mass.  "I invite a lot of folks to come, but most don't.  However, I've been finding that I'm at a turning point.  In that first year, nobody would come when I would invite them.  They still didn't have that trust.  Now, a few more are at least stopping in to peek at our Mass and see what it's about."  Having more of the community visit Mass is one of his "greatest goals."

You lookin' for me?

The Lost Sheep

The Parable of the Lost Sheep (Luke 15:1-7) is probably the most defining and often-cited passage in Glenmary's missionary charism. 

What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? (verse 4).

It takes a Gospel vision to see the wisdom in that.  What else would drive a Catholic society of priests, brothers and lay co-workers away from the multitudes in the cities to reach the scattered few and far between faithful in the far reaches of Appalachia and the South?  After all, Glenmary Catholic parishes are in areas where Catholics make up less than 3% of the population.

Br. Craig seems himself as turning the parable on its head.  "I leave the 1% Catholic and reach out to the 99% non-Catholic."  It could also be said that his ministry helps support that 1%.  Still, true to Glenmary form, Br. Crag has a special place in his heart for the smallest, poorest country churches out there. "I gotta be honest with you, those little places is really where my heart's at... the real lost and forgotten, the poorest of the poor, that's who Glenmary goes to."



A rural convenience store in eastern Tennessee,
which is also a place to grab a hot meal.

Evangelizing at Petticoat Junction

Br. Craig is a master community builder.  He makes these connections in friendly conversations with a cook at a local restaurant, with the cashier at a hardware store, and in causal conversations in the course of daily life.  He is involved in the community and very present.

Even as I have lunch with Br. Craig at a small country trading posting, he wastes no opportunity to evangelize with the woman who brought the food out to us.  He has met her a number of times before. 

They start talking:

"So are you from around here?" he asked.

"Oh, I'm from on up the road," she happily replied.

"I'm familiar with that area, kinda near Brenda's house?" he asks further.

"Yeah, I'm just a little bit before that."

"Sure is nice out here.  I'm in Maynardville," he continued.  "I'm part of a group, and we started the new Catholic Church... I don't know if you get to Food City, we're right across the highway." 

"Oh yeah, I've seen it there," she affirmed.

"If you've never been to a Catholic Church, you are welcome to come and see what it's like, if you want," asks Craig.  "I've got a lot of friends who are kinda curious," he continues says.  "We have a 9:00 service..."

"I'm a Baptist, I go out to Elk Springs Baptist Church."

"Oh, where is that exactly?" he inquires.  They talk at length about where that church is and what the identifying features are of the church building.  Eventually, he asks, "What time is your service?"

"Sunday morning.  We start at 10:00 for Sunday school and church at 11:00," she answered.

"I’ve been visiting a lot of churches around here, you care if I come by sometime?"

"Sure, come on down!"

"I'm not sure when I'll get to yours, but I'll try to make it maybe for an evening service."

The waitress is a little hesitant about his invitation to Catholic Mass, but it gets her thinking about other churches and religious experiences she has been curious about:  "I have never been in a Catholic Church," she offered.  "I’ve been to a Methodist before, and of course, Baptist.  I’ve been where they do the footwashes… primitive Baptist.  I’ve never been to one of the snake handler churches, which I’d like to go just to see how they carry out their service!”

It is about opening door and getting people to think about something they might not normally think about.  Perhaps there are barriers, conscious or otherwise, between groups of people.  A simple conversation over food can start a process of melting the ice just by bringing the matter up for discussion. Through relationships and friendly presence, Br. Craig is an ambassador of the Catholic Church in rural eastern Tennessee. 

After this lengthy exchange, he turns to me and apologizes, although he truly had nothing to be sorry about.  "I'm sorry, this is just what I do, this is what happens... I bring in a group here for lunch and we just start talking." 

It is worth pausing here to bring attention to something that could easily be overlooked in these words:  "We just start talking."

Indeed, how do you build community, reduce alienation, enhance understanding and begin the process of reconciliation?  You just start talking. 

Br. Craig may have a unique ministry.  By the numbers, it seems out of reach for most people, and because of that it might be easy to dismiss.  However, at its essence, his ministry can teach us all about how to be present to people and reach out to others in different ways.  Most of us will not visit dozens of different churches, but in the end, it is actually not about the numbers at all—it is about being present and the possibilities that are inherent when we make ourselves available.

 

All Christians—Catholic, Protestant or Evangelical—are baptized as missionaries of the faith, even though that is something not often talked about, especially in Catholic circles.  We can all be on the pioneering edge of our faith, making new connections and breaking new ground.  Whether we visit churches or start conversations with our coworkers and relatives, we can all recognize and live into our role to reach out others who are not in our group.  Br. Craig shows how we can do that with friendliness, goodwill and old fashioned politeness.

In worrying if others will follow, Br. Craig is encouraged by the words of his colleague, Fr. Bob Dalton:  "You're just a little different kind of leadership."

Profiles in Ecumenism: Rev. Ted Beam, UMC

The quote that began an earlier post was by Rev. Ted Beam:  "If churches can work together to build a house, why can’t we get together to evangelize the world?" 

Beam is currently Pastor of Petrie Memorial United Methodist Church in Elkton, KY.  He has also been involved in many international missions.  He is known for being a strong supporter of ecumenical relationships, especially when it comes to joint evangelization efforts.  I had the opportunity to talk with him about his approach and philosophy this past July.  These are some of his methods and guiding principles for working together between Christian denominations.

Go and Make Disciples of All Nations (Matthew 28:19)

 

Pastor Beam takes seriously the New Testament call to go and make disciples of all nations. He sees that there is a limited amount of joint evangelization—which also results in less overall evangelization—because Christians disagree on some things. By not working together to evangelize, Christians are hamstringing themselves from realizing one of their primary commissions.

In Beam's view, "most of us disagree on secondary matters; we should want to work cooperatively on primary matters."  He explains further:  "Paul was not sent to baptize but to preach the Gospel—even baptism is secondary.  The death, burial, resurrection of Jesus is of primary importance." 

Creation as Model of Collaboration

As a young minster, Rev. Beam got involved in a group working as missionaries in Venezuela.  Quite unexpectedly, he was thrust into the spotlight and had to give a keynote address to the group strategizing how to unfold a missionary plan.  His plan, 'how to reach the city in 7 years," centered on ecumenical collaboration: "When churches work together, miracles, healings and conversions become commonplace." 

The Revelation of God in Creation provides the roadmap to follow for Beam:  "God has built creation to do that very thing:  A team of horses mathematically can pull more than the sum of it's parts; Canada geese flying in formation can move 70% further than flying alone."  Through teamwork and synergy, there is a compounded effect that otherwise cannot be realized except through a collaborative community effort. 

 

It may be worth pondering that both diversity and unity play a role in achieving this end result.  If a town is being approached by missionary groups from 5 different denominations, for example, it is understandable that the reception to the excitement of Christianity may be lukewarm when the people presenting it are themselves so divided.  However, when all these groups join together, they bring different charisms, skills and approaches that when combined intensify each other.  The strength is not either unity or diversity but rather unity in diversity.

 

Refreshing Realism

Pastor Beam offers this insight:  "I am Pastor of a Methodist congregation.  Some of our members are Episcopal.  Others are Lutheran," he said.  What he means is that the theological beliefs of his congregation's members would have them align with different denominations—that is to say, if church membership were solely a matter of doctrinal belief:  "They choose a congregation because that is where they connect to God and make meaningful connections to each other, not because they always agree with the doctrine." 

A common assumption in popular culture is that membership in a church denomination assumes that a person is aligned with the beliefs of that group.  That definition is woefully incomplete, as Avery Dulles pointed out in his groundbreaking work Models of the Church.  The congregation which Rev. Ted Beam pastors is a living witness to that, but his congregation is far from unique in this regard.  Many churches seem to go out of their way to disguise this fact.  They seem to circle the wagons and portray a monolithic image of the group's composition, seeing disagreement as a weakness instead of a testament to the robust diversity of the membership, their array of religious experiences and their creativity in describing what that means.

There are many reasons for this.  An individual may not feel like it is their place to promote their individual views, which could come across as disrespecting the longstanding tradition of their denomination to favor their own self-oriented universe.  Clergy may feel this pressure a lot.  One has to also wonder, however, if this could come across as either a form of dishonesty or unhealthy groupthink.  Pretending there is uniformity denies the vibrant diversity and personality of the members, a fact which could actually edify the stature of that group.  Uniformity may make the group less appealing to newcomers who find value in membership but who are not willing or ready to change some of their views.

I come across this stereotype a lot when I talk with non-churchgoing people.  I have a strong respect for people who refuse to join a church if it seems like they would have to surrender their personality or intellectual faculties to get a membership card.  While they may feel they have rejected Christianity, I hope they do not mind that I think that the Holy Spirit must be really strong in them to be so rooted so as not to bend just to join a group.

 

Two by Two

 

One of his favorite activities is to join together with other local pastors and go door-to-door through town spreading the Gospel.  They walk two-by-two on both sides of the street at the same time.  It conveys a powerful witness of the unity of the Body of Christ.  "There is a Nazarene and Church of Christ pastor on one side of the street and a Baptist and a Methodist pastor on the other side, knocking on doors."

Having a non-competitive stance toward Christian collaboration is central to Pastor Beam's evangelization efforts.  "After 23 years of doing this, I have not gotten even one new member in my congregation," he recounted.  "Other churches have received new members."  This is quite a track record to show he practices what he preaches when it comes to being uncompetitive with other Christians denominations.

Still, there is a lot of work to be done.  Out of 29 churches in his zip code, only 4 were working together in this way.

 

"When it comes to us pastors, none of us has a corner on the market.  To be faithful to our calling, we need to be faithful together.

Authentic Relationships

While he participates in joint ecumenical projects like the one above, he affirms that it always works best when it is the fruit of true friendship.  “Authentic ministries will come out of authentic relationships,” be says.  He prefers a dinner with a family than a common worship service, but he will do both.  He makes an effort to befriend other pastors.  He has participated in ecumenical gatherings of strangers and finds the talks "guarded."  They do "official" projects together such as write statements or lobby the government.  However, "when pastors are friends, it is less official but more effective," he believes.  A pastor gathering over pizza worked very well in this regard while he was living in another town in Kentucky.

He views Christian togetherness as not just the fruit of evangelization but also the means to get there.  Pastor Beam is committed to reclaiming community aspects of Christianity.  Community is not just the means but also the end of evangelization.  Pastor Beam finds evangelizing so much more difficult in the USA due to the individualistic nature of our culture.  "It's an uphill climb," he says.  "Competition, free enterprise and an overall feeling of suspicion are dominant.  In the USA, people think that everyone is a leader."

Historically, salvation was often seen as a community endeavor.  He cites Acts 16 (see above picture).  Beam remarked that it was not until Martin Luther that salvation was seen as a purely individualistic enterprise.  Community conversions still work very well in many non-westernized countries.  Tribal people often convert en masse when the leaders convert.

In fact, he underscores the importance of using the existing cultural infrastructure in other ways in missionary work.  He cites the books Peace Child and Eternity in their Hearts, both written by Christian missionary Don Richardson.  These books demonstrate that there are themes of Christianity and arrows pointing to the Christian God within the myths, stories and values of non-Christian cultures.  The job of a Christian missionary is not to forcefully eradicate a culture and replace it with another, but rather to show the people the God who has been revealed to them already—albeit in a less clear way, according to Beam.

Another way to tap into the existing community infrastructure right here in the states is this:  Before selecting outreach opportunities to help the local community, Pastor Beam first establishes key relationships of trust.  He networks with the police, school principals and the local superintendent.  He invites them to pray with him.  He asks:  Where should his church go?  Where is the need?  In one such instance, there was a community with increasing rates of domestic violence.  That begun a process which ended with his community teaching literacy to people in prison—ministering to the offenders and helping them build self-confidence and a feeling of self-empowerment.  These were key, as domestic abuse offenders often act out of a sense of powerlessness and a lack of self-confidence.

He concluded with a few thoughts on Pope Francis.  He appreciates that he is "not sweeping misbehaviors under rug."  This kind of leadership, combined with his overall charisma, are "making Christianity and Jesus look good again."

Distinctly Baptist, Distinctly Ecumenical

I had the opportunity this past July to sit down and talk with Southern Baptist minister Dean Anderson.  He is Pastor of Trenton Baptist Church in Trenton, KY, a small town in south, central Kentucky near the Tennessee border.  He is the author of Sacred Trust: Sermons on the Distinctive Beliefs of Baptists.  The book is the fruit of his doctoral work—what does it mean to be Baptist?

Anderson is a long-time collaborator with Glenmary's Fr. Frank Ruff.  To him, it is not ironic to be so invested in reclaiming what is distinctively Baptist and also so open to ecumenism.  Those are not mutually exclusive goals to him.

As I do in most of my interviews with faith leaders, I asked the question which is the guiding mantra for our Commission on Ecumenism: 

How do we enhance understanding... reduce alienation... and foster reconciliation between Catholics, Evangelicals and other Christian denominations?
 
Healing Racial Divisions
 
Anderson started off by saying that the “biggest division is between the races.”  He talked extensively about reconciliation between black and white Baptists in Trenton and shared obvious joy at the changes that have taken place in his community.  Some of those divisions have only begun to be transcended.  As recently as 1999 (before his time as pastor), a black gentleman was discouraged from membership in the white church.  The man was a former soldier, a vocation strongly respected by the community, but that was not enough to melt the ice. 

Twelve years ago, Anderson took a chance and invited the local Baptist minister and choir to his church for preaching, singing and food afterwards.  It was a huge success.  “You can see the walls come down,” he shared.  This was "a small town where everybody knew each other," yet there were strong barriers along racial lines and few interactions in public.  After the churches started coming together, people would greet each other in town and at the grocery store.  “There was a whole different spirit in town.”  Anderson and his choir have also been invited to the black Baptist church in a likewise manner.  Since then, the two churches have kept the tradition going and repeat it at least once a quarter.  They also do ministry projects together, such as a food giveaway, and the pastors substitute for each other when they need a Sunday off. 
 
A Catholic Country Pastor Creates Ripples
 
“It’s been a blessing getting to know Fr. Frank Ruff,” Anderson said.  “I saw his passion for Jesus, leading people to Jesus. Most people [here] have no personal relationships with Catholics."  Anderson sees this as a crucial step in building ecumenical understanding.  "There are so many myths and oversimplifications."  His advice was clear:  “Get to know people like Fr. Frank, that’s what helps.” 

 
"A generation or two ago, there were strong anti-Catholic feelings in this part of Kentucky.  The younger generations are realizing the similarities," he said.
 
Anderson echoed what I have heard other leaders from different denominations say recently:  This is a time for grassroots, local relationship building more than lofty documents from the top-down.  There is no substitute for the direct, personal engagement of people of different faith traditions getting to know each other, seeing each other's passion for the faith and watching their life witness.  "Effective, long-lasting cooperation is [better than] a statement that passes from everybody’s awareness."
 

Fr. Frank participated in an ecumenical Thanksgiving service at Trenton Baptist Church.  "A Catholic priest gave a sermon on gratitude from our pulpit, and it was just wonderful," Anderson recounted.  “I would not hesitate to agree with or 'Amen' everything he said.  This is a giant step toward Christians loving each other."  That ecumenical Thanksgiving service began as a joint effort of the local Methodist, Presbyterian and white Baptist churches.  It has since grown to include Assembly of God, black Baptist and Catholic churches.

Anderson also would not hesitate to say that there are differences between Catholics and Southern Baptists and that the differences do matter.  However, "we have to also remember that we have so much in common, which is greater and more important than differences."  He describes a balance:  "We can run the risk of over-valuing or under-valuing our differences.  Those differences should not hinder Jesus' prayer or keep us from cooperating." 

Anderson cautioned that ecumenical and interfaith collaborations should be discerned on a case-by-case basis.  He cited Revelation 13:18—"This calls for wisdom."  He is conscientious about the impression ministerial collaborations can make.  Working together does not necessitate agreement, but sometimes the disagreements are too strong for a partnership.

"That All May Be One" (John 17:21)

The best way to approach Jesus' prayer for unity, according to Anderson, is to start with the right attitude.  He outlines the following principles:

* "Have an openness to support and understand each other."  This sounds deceptively simple at first.  It does not assume agreement or even support, but it does require a true openness and willingness for that to happen.
 

* "Work toward the kind of spirit where Christians are non-competitive:  It is a gain for all faiths if a new family in town joins the Methodists, Baptists, any denomination, for example."

* "Pray by name for the other churches in town."  He gave an example of how he does this during his own services:  "I pray that the Father will bless them, use them and grow them to build His Kingdom."

* "Do joint ministry projects."  An example he gave was a collaborative effort of local churches which put a VHS tape copy of The Jesus Video Project in every mailbox in Todd County.  While he does not know what concrete gains may have come from this, the effort did spurn a story in the Hopkinsville newspaper about the partnership.

He concluded by saying: "Church history shows us that there are heroes of the faith in every tradition.  Worship in other traditions opens up appreciation.  Differences matter, but they shouldn’t keep us from working together today. [Much in the world is] hostile to the Christian faith—we are going to need to work together, and we are more effective and a stronger witness if we address it together."