from living with the past to engaging the present

Gibbs' first chapter discusses the danger that can arise when people and institutions get older and begin to dwell on the past rather than focusing on the present and planning for the future.  It is an introductory critique of the mentality I mentioned in my previous post in which churches find themselves doing ministry the same way they did 40 years ago. I have a feeling that this situation often doesn't come from stubbornness to change, as much as it does an ignorance (ignore-ance?) to the fact that the techniques and styles which were so effective years ago are a foreign language to many people outside of the church today (and probably to many within the church).

In the chapter he presents a challenge for churches to begin thinking about what it means to begin to understand and speak the language of the current culture. Here are few quotes you might find interesting.

Witness must be self-evidently altruistic among people shaped by a culture that is profoundly suspicious. - p. 30

Everywhere we turn today, someone is trying to sell us something. As a culture, I believe we have become good at sniffing out a sales pitch and either shutting the door or turning the channel in our minds when we sense one coming. If someone approaches me on the street and begins to tell me how their product will make my life so much better and easier, I don't believe that the person actually cares about improving my life. I think, this person is trying to make a buck. The evangelism techniques I was taught when I was younger are basically sales pitches for Jesus. I'm not denying they can be effective, but I believe Gibbs' point is accurate. In our culture, people are increasingly suspicious of being sold something, and this caution will cause them to be less likely to hear the gospel for what it is.

Churches that made a significant appeal to the baby boomer generation did so through applying marketing strategies rather than mission insights. This shortsighted strategy has contributed to shallow discipleship, short-term commitments and compartmentalized living. Tom Beaudoin aptly describes boomer religion as 'religion-as-accessory,' resulting in Gen X children taking the next step to 'religion-as-unnecessary.' - p. 31

The next chapter deals with this market vs. mission mindset. I'm not sure if shallow discipleships, short-commitments and compartmentalized living are unique to this type of ministry or this generation, but I think the accessory to unnecessary move is both true and clever.

He then begins to compare the changes within the present church to many of the changes that are taking place as business moves into the 21st century. Most people who find themselves already established in a church find themselves too busy 'bailing out the boat' to recognize the need for change or to know what to do once they see it. Because of this, most change agents are 'those who are arriving fresh to the task' with 'no congregational history.'  Gibbs quotes Andrew Grove, a former Intel CEO:

I suspect that the people coming in are probably no better managers or leaders than the people they are replacing. They have only one advantage, but it may be crucial: unlike the person who has devoted his entire life to the company and therefore has a history of deep involvement in the sequence of events that led to the present mess, the new managers come unencumbered by such emotional involvement and therefore are capable of applying an impersonal logic to the situation. They can see things much more effectively than their predecessors did. - p. 33.

Here is where I see some difficulties with what Gibbs is proposing. While I understand the importance of a fresh perspective and a fresh voice, I believe healthy change can only happen from within a community. When someone with no 'emotional involvement,' applying 'impersonal logic' is given the final say, a church moves from community to corporation. God is emotional and personal. He acts as One involved. His Church should do the same.