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https://www.christianitytoday.com/ct/2019/march/cover-story-saving-retirement.html



Saving Retirement



Growing old is not what it used to be. For millions of retirees, that may actually be good news.

 
Pat Poole felt a mix of relief and uncertainty once he decided to retire from his sales management job at Halliburton at the end of March. An Oklahoma Sooners football fan and an avid golfer, Poole looked forward to more leisure time after leaving the Houston-based global oil service company. But he also had questions. One morning, he put down the TV remote and asked his wife with complete sincerity, “What am I going to do?”

The world is undergoing a massive demographic shift. More than 70 million baby boomers will retire in the next 20 years in the United States alone. By 2035, Americans of retirement age will exceed the number of people under age 18 for the first time in US history. Globally, the number of people age 60 and over is projected to double to more than 2 billion by 2050.

But as retirement looms for baby boomers, a growing number of them—both Christians and their neighbors—are discontented with current cultural assumptions about it. They’re asking new questions about money, work, time, family, leisure, and a life of purpose.

As Americans live longer, “we do not know what we will be doing with all that time,” Joseph Coughlin, director of the Massachusetts Institute of Technology’s AgeLab, told the National Journal. Lynda Gratton and Andrew Scott, authors of 100-Year Life: Living and Working in an Age of Longevity, point out that people are living longer than ever before, and the average retiree can expect to live another 20–30 years.

What retirees consistently say they want to do with their time in retirement is spend it with family. But what happens when the realities of caring for needy adult children, looking after aging parents, and spending newfound hours every day with a spouse conflict with desires for rest and leisure? And how much leisure is too much? One study found that inactivity in retirement can increase chances of clinical depression by 40 percent.

Anne Bell, a recently retired researcher at the University of Northern Colorado, spent a year early in her retirement volunteering with the 5280 Fellowship, a leadership development program in Denver. Bright and soft spoken, Bell was speaking one day to a group of early-career professionals when she found herself wiping away a tear. “I’m really searching for what I’m called to,” she confessed. “I just want to know what’s next.”

Bell is one of millions of baby boomers, the majority of whom are Christians, who are asking new questions about a new society. Yet considering retirement is one of the most widespread experiences of an aging world, the church has been almost silent on the topic.

Leaving Paradise
The idea of retirement as a never-ending vacation was popularized beginning in the 1950s by developers and the financial services industry. Indeed, the financial services industry—with an estimated total value of $27 trillion—is deeply dependent on the idea. A Google search for the word retirement returns a host of retirement calculators and articles on 401(k)s and IRAs—and images of gray-haired couples blissfully holding hands, walking white-sanded beaches. The message: Save enough and you too can have paradise.

It’s an ironic picture, given that at its founding in 1958 even AARP—the world’s largest nonprofit devoted to advocating for seniors—was encouraging retirees “to serve, not to be served.”

But the vacation ideal of retirement has led to a number of unsatisfying options for older Christians across the developed world. First, the dream itself is showing cracks in the hull. “At first, I kind of enjoyed the novelty of it. I felt like I was playing hooky,” says Ben Whittaker, the 70-year-old widower in the 2015 film The Intern, written by fellow boomer Nancy Meyers. “I used all the miles I’d saved and traveled the globe. The problem was, no matter where I went, the ‘nowhere-to-be’ thing hit me like a ton of bricks.... I know there’s a hole in my life, and I need to fill it. Soon.”

Margaret Mark, former head of research at the advertising agency Young & Rubicam, interviewed retired Americans (ages 55–70) across socioeconomic spectra. They reported a love for their newfound freedom and lauded the glories of no longer having a commute. Yet when asked about their overall happiness in retirement, doubts crept in. They reported a powerful sense of loneliness. Even though they had more time for family and friends, they missed the bonds they experienced at work, or “relationships with a purpose.”

In short, retirement as a never-ending vacation is, for many, much more appealing before they actually try it.

Millions more Americans are realizing they could not afford that vacation even if they wanted it and are instead worried they may not be able to afford basic necessities. The Economist reported in 2015 the average retirement assets of those aged 50–59 in 2013 were just $110,000, yet they would need $250,000 just to sustain $10,000 a year in retirement income. According to The Wall Street Journal, more than 40 percent of households headed by people ages 55–70 (about 15 million people) lack the resources to maintain their standard of living in retirement. And just as traditional pensions are disappearing for younger workers, one-third of American adults have no retirement savings at all, according to Money.com.

Mitch Anthony, author of The New Retirementality, put it this way: “Retirement is an illusion because those who can afford the illusion are disillusioned by it, and those who cannot afford the illusion are haunted by it.”

Quickly establishing itself as an alternative to the “let’s vacation” paradigm is a widespread movement toward “encore careers.” Promoted by leaders like Marc Freedman, president and CEO of Encore.org, the story is that retirement isn’t about leisure as much as social entrepreneurship and civic engagement. “Our enormous and rapidly growing older population—commonly portrayed as a burden to the nation and a drain on future generations—is a vast, untapped social resource,” writes Freedman in his book Prime Time. “If we can engage these individuals in ways that fill urgent gaps in our society, the result would be a windfall for American civic life in the twenty-first century.”

In the past generation, many Christians have bought into the view of retirement as a time to change the world. Two decades ago, Nelson Malwitz was a 50-year-old corporate director at Sealed Air Corporation, the company that invented Bubble Wrap. Stuck in a mid-life crisis, he helped to start the finishing well movement, a gathering of early retirees in the late 1990s hoping to find significance in second-career overseas missions. Drawing from Bob Buford’s popular book Halftime, many older Americans hoped to go “from success to significance” after they retired from “secular work.”

There’s a lot to praise about the encore movement. It swaps a vision of consumption for service, acquiring for giving, and points out the obvious: Today we tell productive, bright, able citizens in their 60s to stop working and start collecting a pension—often during the prime of their career.

Yet some Christians are wary of promises of overabundant “significance” through encore careers. I asked Fred Smith, the recently retired president of The Gathering, an annual conference for Christian philanthropists, what he thought about the idea of significance. “It’s like drinking salt water,” he said. “Looking for significance from external things is still competing for somebody else’s ‘OK.’ It just leaves you thirsty.” Ironically, the same exhausting treadmill of a career can follow the recently retired into more “meaningful work.”

The most prominent Christian voices on retirement today point out that retirement isn’t “biblical”—which is, of course, true, since retirement is a modern construct. “Lord, spare me the curse of retirement!” says John Piper, former pastor of Bethlehem Baptist in Minneapolis and bestselling author. The late Ralph Winter, founder of the U.S. Center for World Mission, wrote in an article for Mission Frontiers: “Most men don’t die of old age, they die of retirement.... Where in the Bible do they see [retirement]? Did Moses retire? Did Paul retire? Peter? John? Do military officers retire in the middle of a war?”

The closest the Bible comes to retirement is Numbers 8:25: “At the age of fifty they [the Levites] must retire from their regular service and work no longer.” Hauling around the furniture of the tabernacle was hard physical labor. However, later in life, Levites were commanded to “minister to their brothers in the tent of the meeting”—a hint that God didn’t intend for our work to stop completely but to morph and mature with age.

Yet the main problem with the “resist retirement” view is that most people cannot imagine working nonstop for 40, 50, or even 60 years. In Habits of the Heart, sociologist Robert Bellah interviewed executives, government employees, school teachers, and small-businesspeople on how they felt about retirement. He found they were “sick of working,” hated “the pressure,” had “paid their dues,” and “wanted to get out of the rat race.” The appeal of the vacation paradigm for aging Americans is an under-recognized spiritual (and often physical) exhaustion and pain that can accompany a lifetime of work (Ecc. 2:17, Gen. 3:17–19).

So overwhelmingly, those who can retire do.

Redeeming Retirement
Yet many Christians today are choosing a contrarian path, eschewing both the never-ending vacation and the life of unbroken work. In an age where structures for older Americans lag behind their aspirations for a meaningful life, the church is beginning to experiment with new paradigms for living a fully human life in retirement.

From vacation to sabbatical
“Linda and I decided to take a purposeful pause to listen for God’s voice,” Barry Rowan says. In 2006, Rowan was the CFO of Nextel Partners, a wireless phone company. After years of high-pressure positions, he decided to take a sabbatical rather than to completely retire and cease from all work.

The word vacation derives from the Latine vacare, from which we get “to vacate, make empty, make void.” Many see retirement as a chance to “vacate” their lives, whether on the beaches of Mexico or the mountains of Colorado. But Rowan says, “I left my time off with a deeper level of surrender and a deeper appreciation that I had become less, and God had become more in me.”

Some are now seeing retirement as a social construct that allows them to take an intentional 3, 6, or 12 months of sabbatical rest to prepare the heart for a new season of fruitfulness (Lev. 25). Rhythms of preparation, worship, feasting, learning, simplicity, remembrance, and service are chosen over consumption, travel, or a premature jump into a new field.

Bradford Hewitt retired in November 2018 from his role leading Thrivent Financial, a faith-based Fortune 500 financial services organization. “After being in an executive leadership role for 25 years, I’m planning for the next stage of service,” Hewitt says. But before jumping into whatever that may be, Hewitt is pausing for discernment, taking a six-month sabbatical of prayer, solitude, rebuilding friendships, and eating healthier. “The pace of being a CEO is intense. My idea of a sabbatical is just the opposite. I know I need to slow down and listen to God’s voice.”

From success to surrender
“I am convinced that part of the essence of vocational identity during this period of our lives [the senior years] is that we let go of power and control,” says Gordon Smith, author and president of Ambrose University in Calgary, Alberta. “People listen to us because we are wise and because we bless, not because of our office or any formal structure of power.”

Releasing power allows older adults to freely give to the next generation, without the need to capture titles or wealth. “This season of life is like fly fishing,” said Fred Smith. “When I catch fish, I now don’t need to keep them. I delight in releasing them. Catch and release—this is what retirement means for me.” Ed Wekesser, a 67-year-old coach for Christian CEOs, also sees a deeper freedom in relinquishing power. I asked him what has changed about his developing sense of vocation in his 60s. “Ah, that’s simple,” he said. “It’s not about me anymore.” He says he’s now content to simply work for the success of others.

From “old” to eldership
Rather than buy into a culture that sees old age as a problem to be solved (think of “anti-aging cream”), a new generation of older Americans is embracing aging as a “crown of splendor,” wrinkles and all (Prov. 16:31).

Far from being an insult, the term elder was once associated with wisdom, character, and leadership ability, the assumed fruit of experience and age. “Stand up in the presence of the aged,” says Leviticus 19:32. The term elder (zaqen) is used in the Old Testament as an indication of one’s nobility. The elder taught wisdom at the city gate, the ancient place for public dialogue (Job 32:6–10). Cicero, the great Roman statesman, once wrote, “The crowning grace of old age is influence.”

In that spirit, rather than retreat to retirement communities, more boomers are seeing that retirement can be a season of unique influence. After a full career as a boutique hotelier, Chip Conley was tapped by the young founders of Airbnb to help grow the company into a hospitality giant. Though he didn’t know how to code and he was reporting to a CEO his son’s age, he embraced his role as a modern elder and blended curiosity with intergenerational friendship to shepherd the young company toward global growth.

Though flexible work arrangements for older Americans are often hard to come by, roles for mentoring are not. Harvard sociologist Robert Putnam, who has written eloquently about the growing opportunity gap in America, says, “If America’s religious communities were to become seized of the immorality of the opportunity gap, mentoring is one of the ways in which they could make an immediate impact.”

From independence to intergenerational living
Greg Gast is the vice president of human resources at Hudson River HealthCare, Inc., in Peekskill, New York. Greg and his wife, Nancy, decided to make a bold move and experiment with sharing a house with their oldest daughter, her husband, and their three children. Greg and Nancy take the second floor of the 5,000-square-foot house, while their children and grandchildren take the basement, leaving the main floor as a common area.

Gast says there are distinct advantages to sharing a home: They share the same cable bill, lawnmower, and coffeepot. Sharing a mortgage also helps everyone’s budget. But there are also challenges: Privacy concerns and occasional interpersonal clashes rise to the surface. “We’ve gotten better at communication,” Gast says about their relationship with their daughter and son-in-law. “It’s greatly helped to define our boundaries.”

Intergenerational living is not always easy. But it presents an opportunity for the American church to express love and honor toward retiring parents, many of whom are facing unexpected financial challenges.

From world-changers to simple servants
Susan Cole is a 56-year-old music educator who taught elementary students for more than two decades. But she suffered from fibromyalgia, and the long, high-energy days had taken their toll on her health. “It was a hard decision for me,” she said. “I felt like the job both tore me down and built me up.” She decided to continue working part-time as a piano teacher at a local music school.

Just after Cole’s retirement, her mother broke her femur and her son had a relapse with alcohol addiction. “My availability was totally a God thing,” she recalls. “He was calling me to both care for my students and my family in this season. I was needed here. But I don’t ever see myself giving up teaching.”

A new generation of boomers are opting less for civic heroism or overseas mission assignments and instead choosing for a lifetime of humble service, in both paid and unpaid roles, right where they are.

A Scent of Resurrection
Dwight L. Moody once said, “Preparation for old age should not begin later than one’s teens. A life which is empty of purpose until 65 will not suddenly become filled on retirement.” Though that’s true, a new generation of older Americans see retirement as a contemporary social construct that affords them the opportunity to re-explore their God-given purpose for a new season of life.

Gary VanderArk is a not-so-retired physician living in south Denver. In his late 70s, he continues to teach medical students at the University of Colorado Anschutz Medical Center, serve on nearly a dozen nonprofit boards, and bike almost 20 miles a day. VanderArk was also the founder of Doctors Care, a nonprofit that has helped thousands of Colorado’s medically underserved.

With his white hair, slender fingers, and frail voice, VanderArk may seem “old.” But when you speak with him, he seems almost carefree, like a child on Christmas morning. He acknowledges human frailty and death, yet keeps serving others as if death is of no concern to him. He keeps teaching and sitting on nonprofit boards not because of social duty but instead out of sheer delight. He is quick to listen and slow to speak. His words hold genuine gravitas. He is like “the righteous [who] flourish like a palm tree [and] grow like a cedar of Lebanon.... They still bear fruit in old age, they will stay fresh and green” (Ps. 92:12–14).

Not all the questions about retirement have easy answers for the nearly 78 million baby boomers who are facing it. But many older Christians across the developed world are embracing not a vacation mentality, world-changer ethos, or grudging burden of working later in life. They are simply being ever renewed and continue to serve God and neighbor as elders in their spheres of influence (2 Cor. 4:16).

Retirement needs a new story. Or better yet, a very old story.




Jeff Haanen is the author of An Uncommon Guide to Retirement: Finding God’s Purpose for the Next Season of Life (Moody Publishers, May 2019) and the executive director of Denver Institute for Faith & Work.






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https://www.christianitytoday.com/news/2019/march/lifeway-research-church-growth-attendance-size.html




The Church Growth Gap: The Big Get Bigger While the Small Get Smaller



The US congregations most likely to grow are the 10 percent that already have more than 250 worshipers.

 
In many congregations in the United States, new faces in the pews have become rare.

A new study from Exponential by LifeWay Research found 6 in 10 Protestant churches are plateaued or declining in attendance and more than half saw fewer than 10 people become new Christians in the past 12 months.

“Growth is not absent from American churches,” said Scott McConnell, executive director of LifeWay Research. “But rapid growth through conversions is uncommon.”

The research gives a clear picture of the state of Protestant churches in America today. Most have fewer than 100 people attending services each Sunday (57%), including 21 percent who average fewer than 50. Around 1 in 10 churches (11%) average 250 or more for their worship services.

Three in five (61%) pastors say their churches faced a decline in worship attendance or growth of 5 percent or less in the last three years. Almost half (46%) say their giving decreased or stayed the same from 2017 to 2018.

More than 2 in 5 churches (44%) only have one or fewer full-time staff members. Close to 9 in 10 pastors (87%) say their church had the same or fewer number of full-time staff in 2018 as they had in 2017, including 7 percent who cut staff.

In 2018, few churches added new multi-site campuses (3%) or were involved in some form of planting a new church (32%). Sixty-eight percent say they had no involvement in church planting. Around 1 in 10 (12%) say they were directly or substantially involved in opening a new church in 2018, including 7 percent who were a primary financial sponsor or provided ongoing financial support to a church plant.

“The primary purpose of this study was to obtain a set of objective measures on churches’ reproduction and multiplication behaviors today as well as to understand their core context of growth,” said Todd Wilson, chief executive officer of Exponential. “By combining these measures, we can help churches think about multiplication.”

Declining, plateaued, or growing?
Twenty-eight percent of Protestant pastors say their church has seen worship service attendance shrink by 6 percent or more compared to three years ago.






Another 33 percent say their church has remained within 5 percent, while 39 percent say their congregation has grown by at least 6 percent since the first quarter of 2016.

More than half of 18- to 44-year old pastors (55 percent) say their church is growing, while 33 percent of pastors 45 and older say the same.

Evangelical churches are more likely to be growing (42 percent) than their mainline counterparts (34 percent).

Less than a quarter (23 percent) of churches with an average worship attendance of fewer than 50 say they are growing, while most churches with 250 or more in attendance (59 percent) are growing.

Among denominations, Holiness (56 percent) and Baptist (45 percent) pastors are more likely to say their churches are growing than Methodists (33 percent) and Lutherans (25 percent).

Church conversions
The lack of growth in worship attendance in most churches is matched by a lack of new commitments to Christ last year.

Fifty-four percent of pastors say fewer than 10 people indicated a new commitment to Jesus Christ as Savior in 2018, including 8 percent who had none.






In some ways, however, those numbers mask deeper evangelistic issues. When evaluating churches based on the number of conversions per 100 attendees, 67 percent had fewer than 10 per 100 people attending their church. Around a third (35%) had fewer than five new commitments for every 100 people attending their worship services.

Forty-six percent of smaller churches (fewer than 50 in worship services) say they had 10 conversions or more for every 100 in attendance, while only 18 percent of churches 250 and above meet that benchmark.

While there are no major differences between evangelical and mainline churches in terms of new converts, denominational differences do exist.

A majority of Pentecostal pastors (57%) say they saw 10 or more new commitments to Christ in their church last year per 100 attendees. The next closest denominations are Lutherans (39%), Holiness (38%), and Baptists (35%).

A quarter of Methodist (25%) and Presbyterian or Reformed pastors (23%) say they had 10 or more new commitments to Jesus in 2018 per 100 attendees. Half of Methodist pastors (50%) had fewer than five new commitments last year.

“Much work has been done to go deeper on measuring church health,” said McConnell. “But it is still helpful to look at the observable factors of ‘noses, nickels, and new commitments.’ Strategies, programs and rules-of-thumb work differently depending on the trajectory of a church.”

Aaron Earls is a writer for LifeWay Christian Resources.





Methodology: A phone survey of 1,000 Protestant pastors was conducted by LifeWay Research January 14 – 30, 2019. The calling list used a random sample stratified by church size, drawn from a list of all Protestant churches. Quotas were used to maintain the correct proportion of each church size. Responses were weighted by region to more accurately reflect the population. Each interview was conducted with the senior pastor, minister or priest of the church called. The sample provides 95 percent confidence that the sampling error does not exceed plus or minus 3.2 percent. Margins of error are higher in sub-groups.






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https://www.christianitytoday.com/women/2019/march/churches-that-play-together-stay-together.html



Churches That Play Together Stay Together



Pastors report the congregational gains of letting loose as a body.

 
In its new Households of Faith report, Barna researchers claim that one of the many reasons “vibrant households” stand out from others is because they engage in “meaningful, fun, quality time with both their housemates and extended household members.” That includes playing games together (32%), sharing meals (63% eat breakfast as a family and 75% eat dinner as a family), and enjoying other leisure activities. “These are practicing Christians who know the meaning of play—and indeed, half call their home life ‘playful,’” according to the report.

In other words, the old adage still rings true: Families that play together stay together, and more than that, exhibit signs of strong spiritual health.

The same can be said of the church family.

From softball leagues to book clubs, jazz ensembles to craft nights, churches that play together seem to stay together and grow together, too, adapting more easily to upheaval and building up the camaraderie, compassion, and collective resilience that are essential to a robust church body.

“Our congregation is experiencing some growing edges as younger families begin to assume leadership roles,” said Katie Nix, lead pastor at Trinity United Methodist Church in Moberly, Missouri. “Usually the generations become divided between gatekeepers and new people, but kickball helped to break down some of the walls of fear and create relationships. I believe we avoided several potential turf wars because the two groups experienced an opportunity to play together.”

Other pastors, too, report the unique gains of “letting loose” as the body of Christ.

Jackson Clelland, head of staff at Presbyterian Church of the Master in Mission Viejo, California, often provides opportunities for his church staff and board members to play together as a way to lay the foundation for their collaborative work as the people of God.

“My mentor, the late Chuck Miller, taught that we need a proper order to our relationships within the church. [We need to view our colleagues as] brothers or sisters and then fellow workers,” said Clelland, quoting from Philemon 1–2. Staff meetings at Church of the Master are commonly held in a conference room—except when they’re not.

“We went to an escape room a month ago,” said Clelland. “We play so that we can learn to enjoy each other beyond the tasks we need each other for.”

In the earliest Scriptures, the people of God are called to a regular rhythm of work and worship, rest and play. In addition to the weekly Sabbath celebration, the Pentateuch mentions seven feast days. After the Exile, three more were added. Wedding celebrations commonly lasted a week or more. While some contemporary congregations find play by practicing these feasts of the ancient church and other traditional “holy day” celebrations, others are discovering it in even simpler, almost child-like forms.

Antoine Lassiter, pastor of Think Kingdom, a multiracial congregation in Kannapolis, North Carolina, extols the power of play to bring diverse groups of people into deeper relationship.

“This church was the result of two churches merging—a predominantly black church with a white church. Play was a way to get folks who didn’t normally interact to talk. We’d encourage them at the doors—‘Find someone you don’t know and sit with them!’—and they wouldn’t do it.”

So Lassiter and his team came up with a creative solution in Sunday worship. “I’d say, ‘Grab all your belongings!’ Then the musicians would play some happy music, and we’d play musical chairs.”

As Lassiter helped shepherd his congregation through the change, he learned that play was essential for him as a leader, as well.

“For the first three months [after the churches merged] I was a politician,” said Lassiter. “I had stopped having fun and the ministry became dark. It became stressful. Then I realized that it wasn’t for me to make it work. It needed to be a Holy Spirit–led thing.

“We have a church full of young men who play basketball, so I started walking with them and having fun with them. And that’s where I think the church turned.”

Pastors in international churches, too, notice the benefits of church play in developing a community spirit and practicing creative mission.

“One of the signs of healthy community is laughter and the ability to have fun together,” said Ondřej Szturc, preacher at Evangelical Christian Fellowship in Hairov, Czech Republic. “It also attracts people and speeds ministry up, making it easier and more pleasant. Hospitality is one of the big priorities for us.”

Two other Europeans, Andrej and Nina Lovse, helped plant their church in Maribor, Slovenia. “We do yearly church retreats where we intentionally build in play time—bonfires and s’mores, hikes and swimming time,” said Andrej Lovze. “We had to push ourselves once a month just to play games together as a leadership team.”

Lovse finds that occasionally replacing traditional worship with play can strengthen bonds of friendship and fellowship, especially in the group of young adults who comprise the bulk of his congregation.

“There have been times when we canceled our church service and all went out for coffee,” said Lovse. “When we grew distant and needed to reconnect with one another, through play we got to know and appreciate each other.”

Agaba Moses, an ordained minister in the Anglican Church in Uganda, noted that play hasn’t traditionally been part of his church culture, but that is starting to change. “Churches in Africa commonly do not go beyond pulpit preaching to engage Christians in play activities like football, swimming, or drama, calling them ‘secular.’ But playing well is of great importance in navigating conflict and developing a united and focused church.”

“Towards the end of last year, we invited the bishop as the chief guest” of a soccer event, Moses said. “The bishop knew how to play, and he demonstrated it by kicking a penalty. This helped people change their attitudes toward the entire church.”

Research suggests that organizations whose members fail to play often descend into unhealthy seriousness, leading to increasing anxiety and resistance to change. By contrast, study after study show that play begets creativity, innovation, relationship, rejuvenation, and joy—all qualities found in healthy congregations and their time together both outside and inside of worship.

“If a fundamental purpose of corporate worship is to proclaim and to enact the gospel,” writes David Taylor, “then surely, I would like to believe, our practices of proclamation and enactment would somehow point to the astonishing, gratuitous, even hilarious nature of the good news.”

For pastors whose plates are often filled to overflowing with the traditional work of the church—preaching, visitation, committee work, administration—enabling play in any form can feel like an additional burden. But when congregations engage in recreation, laughter, and creative pursuits together, they are building bonds that strengthen mission, deepen fellowship, and create a relational foundation for discipleship.

“As leaders, we have to teach people to flow with the rhythms of life,” says Lassiter. “Sometimes the music is happy. Sometimes the music is somber. We can dance to both.”




Courtney Ellis is a pastor and speaker and the author of Uncluttered (Feb. 2019, Rose Publishing). She lives in Southern California with her husband, Daryl, and their three kids. Find her on Twitter, Facebook, or her blog.







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https://www.christianitytoday.com/news/2019/march/lifeway-to-close-all-170-christian-stores.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+christianitytoday%2Fctmag+%28Christianity+Today+Magazine%29



LifeWay to Close All 170 Christian Stores



The nation’s biggest Christian retail chain ends its brick-and-mortar operations.

 
LifeWay Christian Resources, the largest Christian retail chain in America, plans to close all 170 stores this year and shift its offerings entirely online.

“The decision to close our local stores is a difficult one,” said acting president and CEO Brad Waggoner, who is succeeding longtime LifeWay president Thom Rainer.

“LifeWay has developed close connections with the communities where our stores are located, and we have been honored to serve those communities. We will continue serving local congregations as they meet the spiritual needs of their neighbors.”

The Southern Baptist affiliate announced in January plans to reduce its locations this year due to declining sales and financial pressures, but ended up deciding it wasn’t viable to keep any stores open past 2019. Rainer said they did all they could to save the stores.

“Our retail strategy for the future will be a greater focus on digital channels, which are experiencing strong growth,” Waggoner said. “LifeWay is moving into a new era with a strategic digital focus that will prepare us for the future and allow us to better serve our customers.”

LifeWay’s closing of brick-and-mortar comes two years after its competitor, Family Christian Resources, closed all 240 locations in the midst of mounting debt and bankruptcy restructuring. Cokesbury Bookstores closed all 38 retail stores in 2013.

“As someone who spent 20 years working in Christian retail, I am sad that there will be 170 fewer physical stores where people can find and purchase Christian books, Bibles, and resources,” said Evangelical Christian Publishers Association (ECPA) president and CEO Stan Jantz in response to LifeWay’s news.

“Certainly in the short run, adjusting to this new reality will be a challenge … LifeWay stores have been an important channel for Christian publishers, but the life-changing content produced by ECPA members will continue to find and engage readers in ever more creative and effective ways.”

For over a decade, Christians have been asking how to save the Christian bookstore (the title of a 2008 Christianity Today cover story) as shoppers increasingly turned to the internet, megachurch bookstores, and mainstream stores for top titles.

Overall, sales at Christian retailers declined 3 percent in 2018, according to research by The Parable Group. Even though the dips aren’t as dramatic as a few years before, it doesn’t make up for year after year of losses. Nearly two-thirds of Christian retailers said the future of their industry was a top concern—second only to their own declining margins.

The ministry just opened a stylish downtown Nashville location a year and a half ago at its new corporate headquarters. In an ironic twist, LifeWay’s former location will now house incoming Amazon offices.

A few years ago, Rainer suggested LifeWay would focus on local church partnerships and shift toward becoming a community gathering place to offer an experience beyond the products themselves.

“Anybody in any church can go to Amazon and have this incredible breadth and incredible service,” he told CT in 2017. “But here’s what we’re finding: Church leaders—whether staff or lay persons—are asking questions like, ‘How do I know this resource is best?’ We have a contextualized answer because we know the church, and we know the resources.”

But the trend away from brick-and-mortar shopping only grew worse. LifeWay hadn’t had sales exceed its operating expenses in more than a decade, Baptist Press reported, and the margin between the two grew from $2.3 million in 2010 to $35.5 million in 2017.

At last year’s SBC annual meeting, LifeWay reported serving “millions of individuals and tens of thousands of churches” with its offerings.

The chain is run by the denomination, whose doctrinal guidelines set content standards (no prosperity gospel books, accounts of visiting heaven, and in recent years, titles by authors such as Jen Hatmaker, Mark Driscoll, and James MacDonald). But LifeWay draws in a broader Christian customer base, especially as its competition has shuttered over the years. Many Southern Baptists, Christian authors, and loyal shoppers offered tribute to the chain in the wake of the news.

“Given industry trends this shouldn’t be as shocking as it is, but this also means I can’t wait till the day before our new bible study starts to pick up the book anymore,” tweeted Kathryn Freeman, director at Texas Baptists’ Christian Life Commission. “The women at my local LifeWay have been a great resource over the last few years. I’m sad to lose them!”

“Since I began in the publishing industry in 2002, some 2,000 bookstores in America have closed their doors forever, including the 400 stores of the WaldenBooks chain. And now this. I’m very grateful for the ⁦@LifeWay⁩ team and will miss their stores,” tweeted author Joel Rosenberg, who has five books sold by LifeWay.

Books remain the top item purchased at Christian stores, making up over a third of sales. The big chains have taken for carrying so-called Jesus junk, whose sales were used to bolster more serious products.

Many of the breakout Christian titles over the past several years—books like The 5 Love Languages by Gary Chapman and Jesus Calling by Sarah Young, and releases from celebrities like Fixer Upper’s Joanna Gaines and Duck Dynasty’s Sadie Robertson—were big enough that buyers didn’t need to seek out a Christian store to find them; they were on sale at Wal-Mart Target, airports, and yes, Amazon, NBC News recently noted.

Parable Group reported that such “frontline” titles made up three times as much of the Christian products sold everywhere as they did in Christian stores in particular.

More information about the store closings is available at LifeWay.com/StoreFAQs.








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https://www.christianitytoday.com/ct/2019/march-web-only/mirolsav-volf-matthew-croasmun-life-world-theology.html





Has Academic Theology Lost Its Way?




Two theologians ask how their discipline can start mattering to ordinary believers again.

 
Something is rotten in the state of academic theology.

That, at least, is the bold claim that Miroslav Volf and Matthew Croasmun advance in their compelling new book, For the Life of the World: Theology That Makes a Difference. Volf and Croasmun fear that academic theology has lost its way, in part by positioning itself in opposition or even hostility to the church and its ordinary believers. Rigorous research and scholarly writing may not lead inevitably toward an unhealthy detachment, but the reality of that detachment both from church life and the most fundamental questions of human existence is all too common.

As a result, regular churchgoers have grown skeptical of academic theology, and non-Christians simply dismiss it as a relic of the past with no legitimate space in the public square. Theology, the authors argue, used to be about the “Big Questions,” but now it contents itself pursuing in-house debates about obscure historical figures and formulations, all while neglecting to make connections with contemporary audiences.

While Volf and Croasmun are certainly not the first to worry that the discipline of theology has moved much closer to the margins over the last century, they describe the situation with new urgency. Academic theology, they argue, has been too willing to seek legitimacy by operating within the “great edifice of science,” which entails submitting to a foreign set of expectations and methodologies. Because of this surrender, they fear it will lose the very thing that makes it unique and meaningful: its capacity to point to the living triune God and articulate the kind of life we should live in response to his revelation.

The authors argue that theology, rather than playing by a set of imposed rules from the outside, should instead stand on its own two feet, confident that it has answers to life’s most pressing questions. The purpose of theology, they argue, is “to discern, articulate, and commend visions and paths to flourishing life in light of the self-revelation of God in the life, death, resurrection, exaltation, and coming in glory of Jesus Christ, with this entire story, its lows and its highs, bearing witness to a truly flourishing life.” There is plenty of talk about human “flourishing” these days, but Volf and Croasmun offer something better than generic self-help schemes, pointing instead toward a distinctly Christ-centered vision.

Six Pillars
How can academic theology reverse course and start making a difference again? The first and most important step, say Volf and Croasman, is to resume asking fundamental questions. Who are we, and how should we live in relation to God, our neighbors, and the surrounding world? What does a “flourishing life” actually look like? Christian theology is uniquely placed to discern and articulate genuinely helpful answers, but it forfeits this authority when it simply repeats secondhand insights from fields like psychology or biology, without any effort to fit them into a broader theological framework.

Christian theology makes clear and strong statements about who the Creator God is, what it means to be human, how goodness and sin relate to our present experience, and how human beings should therefore live. If we define the “flourishing life,” with Volf and Croasmun, as “the good toward which humans are meant to strive,” then a theology that responds to divine revelation should shape and govern our proposals about what this life might look like. The Christian account of faith, they write, “centered as it is on the divine Word become flesh in Jesus Christ,” gives us a framework to guide us toward genuine human flourishing. In fact, as the authors point out, rather than merely giving us a simple set of rules to follow mechanically, this faith includes many and varied witnesses to the action of God in the world. These “family disagreements,” carried out and refined over two millennia, offer an unrivaled starting point for discerning wisdom.

Unfortunately, the North American mindset is dominated by individualistic assumptions. In particular, it assumes that you—in your own internal world, based on your own private instincts—have all you need to decide what is good, both for the world and for yourself. Under this way of thinking, no one should presume to tell me what is good for my body, my relationships, or my vision of the happy life. Instead, I should be free to collect as many resources as possible—educational, financial, and otherwise—and use them in service of my own goals and ambitions, so long as I don’t interfere with anyone else’s personally chosen goals and ambitions. All outside authorities and moral codes are seen as illegitimate intrusions into this realm of private freedom.

In real life, of course, an ethic of extreme self-determination never really produces a life of love, community, and purpose. Volf and Croasmun propose six theological pillars that can stand in a pluralistic world to help shape Christian vision of genuine flourishing. These, they believe, strike an appropriate balance between conviction and individual freedom, between Christian confidence and openness to alternative sources of truth. The pillars are (1) a commitment to Trinitarian monotheism; (2) a belief in a God of unconditional love (and not just unlimited power); (3) the centrality of Jesus to all theology; (4) maintaining a distinction between God’s rule and human rule, which allows for the possibility of flourishing in different cultures; (5) upholding the moral equality of all human beings, recognizing that all sin and fall short of God’s righteous standard; and (6) valuing religious freedom—including the freedom to reject religion—because faith by nature requires it.

In everything they propose, Volf and Croasmun maintain a balance between hope and realism, avoiding both an over- and under-realized eschatology. They reckon honestly with sinful conditions of this world while also expressing confidence in the power of Christ’s work for us, especially as that work manifests itself in the common life of God’s people.

Far too often we are tempted to pit God against his creation, either by advocating a retreat from life in the world or a triumph through some program of cultural conquest. But each extreme undermines the Christian affirmation that the God who has created and redeemed us is good and active, even amid the complexity of this fallen creation. This is why we must return, again and again, to the central image of the kingdom of God: It reminds us that the Christian vision of an abundant life must always include both God and the world.

We must avoid placing God and his creation in opposition—a potential danger Volf and Croasmun see in Thomas Aquinas (or at least in some of his later disciples), who appears to make God alone the object of the human fullness. Yet Christianity proclaims a King and his kingdom, a Creator Lord who fashioned this world for a purpose and has not abandoned it. As the authors argue, “Human beings and the world come to fulfillment when they become in actuality what they have always been in intention: when God rules the world in such a way that God and the world are ‘at home’ with each other—more precisely, when God comes to dwell in the world and when the world has become and experiences itself as being God’s home.” But again, any proposal not grounded in a robust doctrine of Christ can too quickly go sideways and distort the Christian understanding of real human flourishing.

A Basic Need
As someone who lives and works within a tradition that highly values an educated clergy, I have often found myself pointing out that our elevation of the mind often overshadows our need for emotional intelligence. One can be an academic wiz and a terrible pastor. Reading For the Life of the World reminds us that the church in North America (and beyond) has a dual problem with its academic theology: The academics are increasingly spending their time and energy on pursuits that do not enable the laity to see and understand more deeply the gospel of Christ and his power for their daily lives; and the laity, faced with such irrelevant output, are increasingly convinced that theology has no place in their lives. Instead of calling each other to account, the two sides have let the situation worsen.

But theology and its relevance for an abundant life are not concerns merely for the academic world or the clergy. Volf and Croasmun are correct to say that a theological vision of the full life is a “basic need” that all humans long for, including those facing material poverty. Such a vision can be as important to our lives as food and drink, and the fact that we find this difficult to believe shows just how dire our present situation might be.

Most importantly, this book calls contemporary theologians to return to the big questions of life—to show genuine concern for the church, the world, and the good news centered on Christ himself. There is plenty of room for debating specific positions Volf and Croasmun take or theological assumptions on which they operate. But the authors have performed a real service in reminding us that no other discipline can offer what Christian theology does. Let all of us who write or preach heed their invitation to renew our focus on the things that matter most.





Kelly M. Kapic is professor of theological studies at Covenant College. He is the author of The God Who Gives: How the Trinity Shapes the Christian Story (Zondervan) and co-author, with Brian Fikkert, of Becoming Whole: Why the Opposite of Poverty Isn’t the American Dream (Moody).









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https://www.christianitytoday.com/women/2019/march/college-admissions-scandal-is-every-parents-problem.html



Why the Admissions Scandal Is Every Parent’s Problem




College bribery cases point to a common idol.

 
The recent college admissions scandal has all the elements of a sensational, headline-grabbing story: Rich and famous parents paying bribes. Coaches encouraging fabricated athletic success. Prestigious colleges caught in the crosshairs. And now the potential of class action lawsuits brought against some of our nation’s most elite universities.

While it’s easy to criticize the parents implicated in the scandal, my hunch is that most of us with kids under 30 have taken at least a few steps down the trail of overparenting. Our excessive parenting may not be as obvious and hopefully isn’t illegal. But a recent national study of over 1,100 parents of 18–28 year-olds showcases the common parental tendency to step in to improve our kids’ options.

According to the study, over three-fourths (76%) of parents remind their adult children of upcoming deadlines. Almost that many (74%) are scheduling doctor’s appointments for their 20-somethings, 15% have called or texted their child to make sure they don’t sleep through a class or test, and 8% have contacted a professor or administrator to discuss their child’s college performance or grades. No wonder colleges today are allocating personnel and developing policies to help extricate parents from their students’ daily rhythms and routines.

Over-involved parents of every stripe tend to focus on two outcomes—academic success and economic success, presuming the former leads to the latter. “Getting ahead” easily becomes an idol. For Christian parents, however, success is not the end goal (even if it is the outcome). Instead, we’re called to a simple-but-challenging counter-narrative: to help our kids grow in Christ, grow in character, and serve God’s kingdom above all else. In other words, our fundamental job is to help them follow and be formed by Jesus.

Even by a secular metric, the data suggests more and more that who our kids are is significantly more important than where they study or work. The psychologist Carol Dweck (who incidentally is a faculty member at Stanford University, one of the schools involved in the scandal) made waves over a decade ago by arguing that a young person’s commitment to hard work is vastly more important than inherent talent. Her research championed the importance of teaching young people a “growth mindset”—the conviction that with ongoing practice and perseverance, you can improve your skills.

Angela Duckworth, the CEO of Character Lab and a faculty member at the University of Pennsylvania, also finds that when it comes to achievement, effort counts twice as much as inherent ability. Why? Because effort develops grit, and grit is a better predictor of success in a whole host of outcomes than either grades or talent. As Duckworth notes, “Enthusiasm is common. Endurance is rare.”

Any parental shortcut (like those in recent headlines) that robs our kids of the chance to grow and build grit is reducing their ability to thrive later. But what does it look like in daily practice to focus on character, endurance, and growth?

While conducting research for a recent book, our team at the Fuller Youth Institute interviewed 75 ethnically diverse parents nominated by their churches for their skill at parenting teenagers and young adults. One of the wise moms we surveyed offered a compelling vision for how to step back from her kids’ choices and increase their sense of agency.

“As my kids turn 18, I tell them, ‘You are an adult, you can start making your own decisions,’” she said. “‘I am here as support. I am here for feedback. I am here for direction. I am here as your library. That is what I am here for, but I want you to start making the decisions on your own.’”

Her 20-something children have sought her library-like advice in moments when they needed it—for example, when learning to navigate a new tax situation or trying to find their first long-term, post-college job. But she’s not regularly intervening or peppering them with advice. In fact, this mom usually makes a choice that’s difficult for even the most loving and well-intentioned parent. She waits for her kids to come to her. She stands by until they ask for the support they need, at which point she helps them identify and evaluate the options ahead.

Embedded in this mom’s parenting posture is a key to effective parenting: shifting away from giving kids answers—an approach that grows out of a success mindset—and instead asking them questions, which in theory grows out of a character-and-growth mindset. As their kids move from adolescence into young adulthood, healthy parents (like those from our study) consistently replace “how to” and “I think” statements with “How would you” and “I wonder” questions.

The same “growth approach” applies to faith development. Our prior Sticky Faith study of youth group graduates revealed the similarity between their conception of faith and what Dallas Willard calls the “gospel of sin management.” In other words, young adults often operate from a success-or-failure framework and think they’re supposed to do the “right things” to make God love or like them more. By contrast, we’re called to point young people to a grace-based faith in which our obedience is a reflection of our gratitude to God. Or as I like to say to my own teenagers, “We live our lives as great big ‘thank you notes’ to God.”

Although my interest in this topic is professional, the admissions scandal also hits home at a personal level. My 18-year-old, Nathan, was recently accepted to one of the schools that made headlines. For the last year, my husband, Dave, and I have been praying for God’s will to be done in his college choice (and it is Nathan’s choice, not ours). While it’s tempting to run our own lap in the race of “whose child gets into the more prestigious school,” Dave and I have different priorities and prayers.

Our top prayer for our son’s college experience is that he grows in his faith. Our second most fervent prayer is that college will catalyze relationships—with friends, mentors, and a faith community—that shape him into the man God intends for him to be.

In the end, what matters most for our son is not our effort as parents or even his effort as a student but rather the work of Christ in his life.






Kara Powell, PhD, is the executive director of the Fuller Youth Institute (FYI) and a faculty member at Fuller Theological Seminary. She is the co-author, along with Steven Argue, of Growing With: Every Parent's Guide to Helping Teenagers and Young Adults Thrive in Their Faith, Family, and Future.











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