Along with giving pattern analysis another area to look at is actual Sunday attendance versus the total members number, etc. submited for the yearbook.
If there is a significant discrepancy, perhaps the number submitted for active professing members over 18 which is used for budget purposes is also inaccurate. What percentage of members are no longer attending church that other members are supporting through the budget and ministry shares?
Is it possible that the members in the pews are meeting their budgetary obligations? Do we need to start thinking outside the box on this issue?
World Renew just like Redeemer University, The Kings University, including Christian elementary / high schools, Christian labour unions, etc. operate within each of their areas of sphere sovereignty. As incorporated entities they operate independently of the denomination even though they share a common world view; and in some cases a close working relationship. In the USA there are probably similar examples. Many of those entities in either country are identified as ministries / agencies approved by the denomination for local church funding.
By continually attempting to integrate separately incorporated entities under one denominational umbrella and/or two (2) bi-national incorporated entities the CRCNA has sacrificed: (1.) the reformed concept of sphere sovereignty; (2.a.) but also, reform polity as set out in Church Order, Articles 26 - 28 by undermining the "original authority" of the "local church" through the creation of a top down hierarchical structure populated by an increasing number of executive directors, including a Council of Delegates; (2.b.) as well as, the local church's direction over ministry.
Structure is taking precedence over the organic "ecclesiastical" life of the "local church." It is not the role of incorporated entities "to shape the local church (KvG)" - that is the calling of the local church, i.e. to shape ministry.
A continuing question I struggle with is why this is more of an Ontario issue within the Canadian CRC? The matter of different cultures is a red herring, notwithstanding the fact there are differences between the two countries - but there are also substantive cultural differences between Ontario and Quebec, let alone Ontario and Alberta, and perhaps even British Columbia.
Is it necessary for churches in Canada to absorb the financial costs of a new administrative infrastructure to manage various ministries? I don't feel there is a call for this at the local congregation level. More likely, in terms of those sitting in the pew, there's been a gradual loss of connection ever since the 1980's with the implementation of Synod's Vision governance report which led to a gradual erosion between denominational ministries and the local congregation.
Since then it's been a battle within the denominational hierarchy over who controls the corporation and ministries, rather than focusing on ecclesiastical matters. Establishing a fraternal Canadian CRCNA will only shift the question to "why have the denominational office in Burlington, Ontario and not elsewhere in Canada?"
Perhaps it's time to consider spinning off the various ministries into stand alone corporations separate from the CRCNA as an ecclesiastical body. These corporate ministries can still seek financial support at the local congregation level, but be removed from this ongoing politicking. Secondly, it would re-establish a more direct link between the person in the pew, the diaconate and denominational ministries.
In that sense the SALT report is perhaps a preliminary step forward.
Notwithstanding the fact that CRC's in Canada are currently paying for the for the offices in Burlington, there has been a call at Synod to decrease the denominational administrative infrastructure footprint. Creating a separate denomination will only add to the desire to add additional entities and costs at a time local churches are struggling to maintain their existing ministries and staffing.
The push for separation has more to do with the exercise of power and control over denominational ministries, than a common ecclesiastical tradition grounded in a reformed world view and/or a commonality in Christ our Saviour. At the root of the problem is the 1980's Vision Report.
Regardless of the fact Canadian provinces share a commonality in terms of history, etc. - Ontario has traditionally misread the west (western alienation) and in that sense Canadian CRC immigrants are probably more Canadian than Dutch in that reading after 70 years of residence. This misread is even now playing out between Ottawa and Alberta. Notwithstanding the opinion expressed above, there is a commonality between mid-western provinces and states based on immigration patterns in the 1800-1900's, socio-economics, etc. that does not necessarily align with Burlington/Grand Rapids. This is also the case along the British Columbia, Washington and Oregon west coast corridor.
It's time to find our commonality in Christ rather that focusing on our differences.
As to the litany of grievances outlined in the Field-Guide, might I suggest that these are matters the local church and the members in the pew are to a large degree oblivious to and/or unconcerned with. This speaks to a large degree to the extent to which reform polity (Church Order, Articles 26-27) has been upended by the emergance of a bi-nationational clerical administrative class which has replaced the "original authority" of the local church council. These same concerns were raised in the 1980's at Synod.
And no, not every ministry or agency needs to be mirrored on either side of the border, however, that some will be - will only add to costs and duplication of services (see Harry Boessenkool's comment above). These are costs over and above that of 3 executive directors, as well as the COD, which is why I have previously raised the question whether Synod's decision to implement "Vision 21" in 1987 was the wisest. Maybe it's time to step outside the box rather than trying to continually restructure the same shape over and over.
I wouldn't lay this matter at the door of the offices in GR or Burlington.
They live within the box of Vision 21. It was the delegates at Synod 1987 who adopted the Vision 21 report after lengthy discussions throughout the 1980's.
We are "all" here today due to the implementation of that decision without attention to due diligence, risk management, and/or fiduciary obligations to Church Order.
Furthermore, the denomination has struggled since the 1980's with the problem of how to exercise control over incorporated ministries and agencies with an initial stab at the problem in 1987 with the adoption of the Vision 21 report. Since 1987, Synod has grappled with different solutions but confined itself within the box of the Vision 21 report.
As a consequence, reformed polity as set out in Church Order, Articles 26 - 28 has suffered and the "original" authority of the local church council has been undermined to be replaced by a top down hierarchical structure populated by an increasing number of executive directors, including the Council of Delegates.
Perhaps the time has come to release incorporated ministries and agencies from the supervision / control of the denomination and have them deal directly with the local church diaconate for funding.
Though Sean's last comment is duly noted, it would nonetheless appear that the article is advocating a shift away from the principles of "deliberation" and "discernment" imbedded in CRCNA reformed polity. [see Church Order 2020, pages 7-8; and Articles 34 & 39]
Thank you for the update. The recommended articles have merit. My concern rests with how the article was framed, including the discussion/discernment process, i.e. "let the rumble begin."
Astute observations in both July 13th articles. If anything, COVID-19 should have taught us that members who are housebound, in care institutions, etc. and not able to be physically present in the sanctuary during the worship service can nonetheless be enabled to be intimately present via YouTube, Zoom, etc.
Thank you for articulating your proposed guidelines for moderating dialogue on the Network. I would like to briefly provide my observations on the following statements from the article above:
1. This means that we will be intentionally seeking posts from marginalized voices that we haven’t traditionally heard from. OBSERVATION: This raises a question of whether the Network will be deliberately entering into the Comment process, rather than leaving it up to to Readers to determine whether they will just read the article, or also comment. Some would argue that this is form of information management, i.e. censorship. I would respectfully suggest the the large of portion of users of the Network are readers rather than commenters, irrespective of mainstream or marginalized status.
2. We’ll be expecting posts and comments that demonstrate Christian humility and graciousness in tone, language and implication even when people strongly disagree. OBSERVATION: I am fully in agreement with this guideline.
3. We’ll be moderating comments that make significant claims outside of the writer’s lived experience and expertise. OBSERVATION: Again I would politely suggest that this statement is Orwellian in nature, and scripturally unsustainable. How is the Network staff even in a position to assess what is or is not outside a reader/writer's lived experience without engagement with the reader/writer or some form of state apparatus. If we to follow this dictum to its logical conclusion, only theologians would be able to comment on matters of faith.
4. And we’ll be deleting posts and comments that attempt to hijack conversations and turn other people’s experiences into controversies. OBSERVATION: Though I can appreciate the intent of the guideline, it will be a delicate balancing act in discerning what constitutes dialogue and/or provocation. A good example is the example being raised by Marc Peterson where there is an honest difference of opinion which others may argue on hearing it it is a "hurtful" experience.
First, thank you Kristen for your responses to my observations on #'s 1, 2 & 4 and may the Lord bless you in your task of moderating the Network.
Regarding guideline #3. "We’ll be moderating comments that make significant claims [outside of the writer’s lived experience and expertise]," my understanding of the use of the phrase is somewhat different than the examples you have provided. An example of a more strict understanding of the phrase in today's "post-modern identity politics" is that a non-Asian author has no authority to write about the Punjabi experience in India, except for a Punjabi person. I hope this observation is helpful.
Secondly, thank you Doug for your example of Evergreen College. I reviewed some the material available on the internet. The phenomenon of identity politics, tribal nationalism, Orwellian / Marxist re-education camps, etc. is not unique to the USA, but is also present in some departments at certain Canadian universities leading to the destruction of various academic careers and reputations. These phenomenon open the potential for attempts at the erasure of faith itself as a proper expression of life oriented towards our Saviour.
At age 72, I find these phenomenon troubling after a life working in the public sector with a background in labour relations, and service in the local church in various capacities.
Posted in: What can you do when your church is not meeting its budget?
Along with giving pattern analysis another area to look at is actual Sunday attendance versus the total members number, etc. submited for the yearbook.
If there is a significant discrepancy, perhaps the number submitted for active professing members over 18 which is used for budget purposes is also inaccurate. What percentage of members are no longer attending church that other members are supporting through the budget and ministry shares?
Is it possible that the members in the pews are meeting their budgetary obligations? Do we need to start thinking outside the box on this issue?
Posted in: The SALT Report Explained: Question #2
But therein lies the rub.
World Renew just like Redeemer University, The Kings University, including Christian elementary / high schools, Christian labour unions, etc. operate within each of their areas of sphere sovereignty. As incorporated entities they operate independently of the denomination even though they share a common world view; and in some cases a close working relationship. In the USA there are probably similar examples. Many of those entities in either country are identified as ministries / agencies approved by the denomination for local church funding.
By continually attempting to integrate separately incorporated entities under one denominational umbrella and/or two (2) bi-national incorporated entities the CRCNA has sacrificed: (1.) the reformed concept of sphere sovereignty; (2.a.) but also, reform polity as set out in Church Order, Articles 26 - 28 by undermining the "original authority" of the "local church" through the creation of a top down hierarchical structure populated by an increasing number of executive directors, including a Council of Delegates; (2.b.) as well as, the local church's direction over ministry.
Structure is taking precedence over the organic "ecclesiastical" life of the "local church." It is not the role of incorporated entities "to shape the local church (KvG)" - that is the calling of the local church, i.e. to shape ministry.
Posted in: The SALT Report Explained: Question #6
A continuing question I struggle with is why this is more of an Ontario issue within the Canadian CRC? The matter of different cultures is a red herring, notwithstanding the fact there are differences between the two countries - but there are also substantive cultural differences between Ontario and Quebec, let alone Ontario and Alberta, and perhaps even British Columbia.
Is it necessary for churches in Canada to absorb the financial costs of a new administrative infrastructure to manage various ministries? I don't feel there is a call for this at the local congregation level. More likely, in terms of those sitting in the pew, there's been a gradual loss of connection ever since the 1980's with the implementation of Synod's Vision governance report which led to a gradual erosion between denominational ministries and the local congregation.
Since then it's been a battle within the denominational hierarchy over who controls the corporation and ministries, rather than focusing on ecclesiastical matters. Establishing a fraternal Canadian CRCNA will only shift the question to "why have the denominational office in Burlington, Ontario and not elsewhere in Canada?"
Perhaps it's time to consider spinning off the various ministries into stand alone corporations separate from the CRCNA as an ecclesiastical body. These corporate ministries can still seek financial support at the local congregation level, but be removed from this ongoing politicking. Secondly, it would re-establish a more direct link between the person in the pew, the diaconate and denominational ministries.
In that sense the SALT report is perhaps a preliminary step forward.
Posted in: The SALT Report Explained: Question #6
Notwithstanding the fact that CRC's in Canada are currently paying for the for the offices in Burlington, there has been a call at Synod to decrease the denominational administrative infrastructure footprint. Creating a separate denomination will only add to the desire to add additional entities and costs at a time local churches are struggling to maintain their existing ministries and staffing.
The push for separation has more to do with the exercise of power and control over denominational ministries, than a common ecclesiastical tradition grounded in a reformed world view and/or a commonality in Christ our Saviour. At the root of the problem is the 1980's Vision Report.
Regardless of the fact Canadian provinces share a commonality in terms of history, etc. - Ontario has traditionally misread the west (western alienation) and in that sense Canadian CRC immigrants are probably more Canadian than Dutch in that reading after 70 years of residence. This misread is even now playing out between Ottawa and Alberta. Notwithstanding the opinion expressed above, there is a commonality between mid-western provinces and states based on immigration patterns in the 1800-1900's, socio-economics, etc. that does not necessarily align with Burlington/Grand Rapids. This is also the case along the British Columbia, Washington and Oregon west coast corridor.
It's time to find our commonality in Christ rather that focusing on our differences.
Posted in: The SALT Report Explained: Question #6
We probably do share some thoughts in common.
As to the litany of grievances outlined in the Field-Guide, might I suggest that these are matters the local church and the members in the pew are to a large degree oblivious to and/or unconcerned with. This speaks to a large degree to the extent to which reform polity (Church Order, Articles 26-27) has been upended by the emergance of a bi-nationational clerical administrative class which has replaced the "original authority" of the local church council. These same concerns were raised in the 1980's at Synod.
And no, not every ministry or agency needs to be mirrored on either side of the border, however, that some will be - will only add to costs and duplication of services (see Harry Boessenkool's comment above). These are costs over and above that of 3 executive directors, as well as the COD, which is why I have previously raised the question whether Synod's decision to implement "Vision 21" in 1987 was the wisest. Maybe it's time to step outside the box rather than trying to continually restructure the same shape over and over.
Posted in: The SALT Report Explained: Question #6
I wouldn't lay this matter at the door of the offices in GR or Burlington.
They live within the box of Vision 21. It was the delegates at Synod 1987 who adopted the Vision 21 report after lengthy discussions throughout the 1980's.
We are "all" here today due to the implementation of that decision without attention to due diligence, risk management, and/or fiduciary obligations to Church Order.
Posted in: The SALT Report Explained: Question #2
I would concur with Doug's observations.
Furthermore, the denomination has struggled since the 1980's with the problem of how to exercise control over incorporated ministries and agencies with an initial stab at the problem in 1987 with the adoption of the Vision 21 report. Since 1987, Synod has grappled with different solutions but confined itself within the box of the Vision 21 report.
As a consequence, reformed polity as set out in Church Order, Articles 26 - 28 has suffered and the "original" authority of the local church council has been undermined to be replaced by a top down hierarchical structure populated by an increasing number of executive directors, including the Council of Delegates.
Perhaps the time has come to release incorporated ministries and agencies from the supervision / control of the denomination and have them deal directly with the local church diaconate for funding.
Posted in: Human Sexuality Report: Ready to Rumble?
Though Sean's last comment is duly noted, it would nonetheless appear that the article is advocating a shift away from the principles of "deliberation" and "discernment" imbedded in CRCNA reformed polity. [see Church Order 2020, pages 7-8; and Articles 34 & 39]
Posted in: Human Sexuality Report: Ready to Rumble?
Hi Sean...
Thank you for the update. The recommended articles have merit. My concern rests with how the article was framed, including the discussion/discernment process, i.e. "let the rumble begin."
Posted in: 3 Questions to Ask Upon Returning to In-Person Worship
Astute observations in both July 13th articles. If anything, COVID-19 should have taught us that members who are housebound, in care institutions, etc. and not able to be physically present in the sanctuary during the worship service can nonetheless be enabled to be intimately present via YouTube, Zoom, etc.
Posted in: "Censorship" on The Network
Good morning Kristen...
Thank you for articulating your proposed guidelines for moderating dialogue on the Network. I would like to briefly provide my observations on the following statements from the article above:
1. This means that we will be intentionally seeking posts from marginalized voices that we haven’t traditionally heard from. OBSERVATION: This raises a question of whether the Network will be deliberately entering into the Comment process, rather than leaving it up to to Readers to determine whether they will just read the article, or also comment. Some would argue that this is form of information management, i.e. censorship. I would respectfully suggest the the large of portion of users of the Network are readers rather than commenters, irrespective of mainstream or marginalized status.
2. We’ll be expecting posts and comments that demonstrate Christian humility and graciousness in tone, language and implication even when people strongly disagree. OBSERVATION: I am fully in agreement with this guideline.
3. We’ll be moderating comments that make significant claims outside of the writer’s lived experience and expertise. OBSERVATION: Again I would politely suggest that this statement is Orwellian in nature, and scripturally unsustainable. How is the Network staff even in a position to assess what is or is not outside a reader/writer's lived experience without engagement with the reader/writer or some form of state apparatus. If we to follow this dictum to its logical conclusion, only theologians would be able to comment on matters of faith.
4. And we’ll be deleting posts and comments that attempt to hijack conversations and turn other people’s experiences into controversies. OBSERVATION: Though I can appreciate the intent of the guideline, it will be a delicate balancing act in discerning what constitutes dialogue and/or provocation. A good example is the example being raised by Marc Peterson where there is an honest difference of opinion which others may argue on hearing it it is a "hurtful" experience.
Posted in: "Censorship" on The Network
Hi Kristen & Doug...
First, thank you Kristen for your responses to my observations on #'s 1, 2 & 4 and may the Lord bless you in your task of moderating the Network.
Regarding guideline #3. "We’ll be moderating comments that make significant claims [outside of the writer’s lived experience and expertise]," my understanding of the use of the phrase is somewhat different than the examples you have provided. An example of a more strict understanding of the phrase in today's "post-modern identity politics" is that a non-Asian author has no authority to write about the Punjabi experience in India, except for a Punjabi person. I hope this observation is helpful.
Secondly, thank you Doug for your example of Evergreen College. I reviewed some the material available on the internet. The phenomenon of identity politics, tribal nationalism, Orwellian / Marxist re-education camps, etc. is not unique to the USA, but is also present in some departments at certain Canadian universities leading to the destruction of various academic careers and reputations. These phenomenon open the potential for attempts at the erasure of faith itself as a proper expression of life oriented towards our Saviour.
At age 72, I find these phenomenon troubling after a life working in the public sector with a background in labour relations, and service in the local church in various capacities.