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Our payment security system encrypts your information during transmission. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. Please try again.Please try again.Please try again. Please try your request again later. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Show details. Ships from and sold by Amazon.com. Penwell not only effects that welcome shift adroitly, but he also does so by means of hard facts, keen observations, and experienced insight. This is a pilgrimage worth making. --Phyllis Tickle, author, Emergence ChristianityHe is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities. Derek has a Ph.D. in humanities from the University of Louisville, and is the author of articles ranging from church history to aesthetic theory and the tragic emotions. He is also the author of The Mainliner's Survival Guide to the Post-Denominational World, from Chalice Press, about how mainline denominations can avoid despair in an uncertain world. His newest book, Outlandish: An Unlikely Messiah, a Messy Ministry, and the Call to Mobilize (Chalice Press, 2019), focuses on understanding the political nature of Jesus' life, death, and resurrection as a model for forming communities of resistance capable of challenging oppression in the pursuit of peace and justice. He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights. Full content visible, double tap to read brief content. Videos Help others learn more about this product by uploading a video. Upload video To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average.
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Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzes reviews to verify trustworthiness. Please try again later. Beau Underwood 5.0 out of 5 stars While it has serious demographic and financial components, at its core the issue is one of theology and spirituality. Do we have the courage to go in the new directions that God beckons us. Are we willing to pick up our crosses and follow Jesus whatever the costs. Can we stop fighting with each other long enough to let that Still Small Voice into the conversation. When a fire starts sensible people realize the danger and run away in fear. Others run towards the blaze, realizing the devastation won't stop without courageous, dedicated leaders willing to risk their own lives for the sake of others. Derek Penwell is one of those firefighters. He takes on the most challenging issues facing the contemporary church, believing that if we are willing to risk it all then we just might be reminded of who (and whose) we are. It is imperative that mainline congregations rediscover their mission and identity. Lacking a clear reason for existing inevitably leads to extinction. This is the conversation Penwell is urging the church to have and helping us navigate. Unless you're satisfied with the status quo and confident in the contemporary church's witness (which I'm certainly not), you NEED to read this book.Much of what he says in the book is a continuation of conversations that started way back then. What is encouraging is that Derek continues to grow in his understanding of how the mainline church can be a relevant voice in the culture mileau in which we live. He offers practical steps of how to integrate his vision at the end of every chapter in a section called 'Field Notes.
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' He argues that the vision of the unity of the church that Jesus prayed for in John 17 is the reality of the church's life, not something we have to work toward, but instead something we need to claim. Just as people argue about whether global warming is real and whether the internet is merely a fad, some folks, especially church folk, like to pretend we're not in a post-denominational world. Derek offers a vision of life for those who recognize the changing trends, different from where we've been but faithful to the core of who we're called to be.Louis, MO: Chalice Press, 2014), and I sat down and read it today (186 pages). Here’s my take. So much has been written about the decline of mainline Protestantism (the so-called 7 sisters) in the last several decades that I almost hesitated to read it. Having personally grown up in a mainline Protestant tradition and having made a brief departure from it into the world of fundamentalism before returning with a renewed sense of belonging, I knew I had to read the book. Penwell, in addition to being the senior minister at Douglas Blvd. Christian Church (Disciples of Christ) in Louisville, KY, has considerable experience in teaching and dialoging with millennials in church and university settings. His book draws on highly credible finding from the Barna Group and from the Pew Research Forum on Religion along with many illustrative personal stories. This man knows how to make church history talk to the current state of American religion. He does this with grace, humor, and at times a bit of grit that would appeal to millennials meeting at Starbucks for coffee or a microbrewery for a glass of locally brewed beer.
In one of the most intriguing moves I think I have read, he links the state of religion in the post-Revolutionary period through the Second Great Awakening with its tendency to reject authoritative pronouncements from the landed East Coast religious establishment as people were moving out onto the planes of the US with events in current American society that have lead Generation X and Y along with millennials to reject the institutions of religion. What he finds instructive is that the post-Revolutionary period was actually vital in shaping new expressions of American Christianity, and ultimately he believes that in the wake of denominational decline today that a more honest, less glitzy and less commercialized and institutional religion will develop. Everybody knows that if the church is to survive it must somehow engage the group referred to as “nones.” Rather than seeing “spiritual but not religious” as a negative, he finds a way that a reshaped and thoroughly genuine voice from mainliners can be significant for them. What he emphasizes over and over again is that millennials are not in any way interested in keeping alive the ecclesiastical structures of their parents and grandparents. If they find the gospel lived out in engagement, meaning a reaching out to the poor, the dispossessed, etc., then there is hope for connection. They want to know that the concern is for real, not show. He takes up three areas that are highly important to millennials and which churches must fully engage: 1. Social media; 2. Church as community in an unstable and changing world—even a place to have friends and make friends; 3. the unapologetic and fully inclusive message of gracious welcome to GLBT people in the life of the church through clear and discernible messages—not “closeted welcoming” that characterizes many mainline Protestant churches.
On point 3, he notes that mainliners have been more accepting and welcoming of GLBT people, but many GLBT people paint all Christian traditions with the same brush as “haters.” That message needs to be clearer in his view. These three ideas are paramount and cannot be neglected if mainliners want to engage millennials. For those people who work most directly with college students and with the 25-39 group, his book has lots of very important ideas. Each chapter ends with “What Can You Do?” Taking on the whole concept of fear at the start, he suggests the future requires that we push beyond the fear of disappearance. No one can really say if mainline Protestantism will remain intact into the future. I do like his final paragraph as a conclusion: “I believe that mainline denominations, if they resist the urge to fall into despair, can survive the desert, can escape the vortex of doom, which threatens to suck the life out of the church. Mainline denominations, which inhabit the grace-filled, ecumenical, expansive vision of God’s work, need to find and empower those pioneers who would once again venture into unknown territories to do God’s work.” For those who are members of denominations that are very hierarchical—Episcopal, United Methodist, and Lutheran—some of the comments may make you a bit nervous or weary, but stick with him and you will find some gold. Thank you for shopping here!Download the FREE study guide If you learned your world was ending, how would you respond. Terror? Grief? Anger? Nostalgia? Despair? Any of these responses are understandable. That’s human nature. Consider an alternative: Embracing the liberating mindset that you’ve got nothing left to lose. The Mainliner’s Survival Guide to the Post-Denominational World considers how the declining church should live into the hope of its legacy by living out the Gospel’s radical nature with reckless abandon.
In a world where the fastest growing religious self-designation among emerging generations is “none,” the hope of the church may lie in worrying less about the survival of the church and aiming more toward living like Jesus. Now I’m a fan. He has something vitally important to say to the mainline church. His ideas will make most denominational leaders cringe. Some will look for a way to dismiss his work. Penwell challenges his readers to move their focus beyond an over-reaching desire to save the church and instead to pour their energy into doing God’s work in the world. I could have done without the church and American history lesson, harkening the church to the post-American Revolutionary days and the Second Great Awakening.. But, I doubt it was necessary for him to build his book on the premise that the mainline church has been in this situation before, and confirming God continues to do God’s work despite the climate of the church. Second, and more importantly, Derek Penwell has challenged me to dare and be as bold and prophetic. While raised in an evangelical tradition, Penwell eventually was ordained in the Christian Church (Disciples of Christ), and as the title suggests, he seeks to address mainline denominations such as his own in particular. This would serve as a great introduction for a church-wide study. He makes several good and salient observations of the postmodern climate and the potholes that the Church had fallen through. I share many of Derek’s concerns, and I think that the denomination we share has some important resources that might help our denomination thrive going forward. As I read the book, I liked much of what I read. I agreed with most of his analysis. At times, however, I wrestled with the tone. Part of this has to do with the style, which is informal, almost blog-like. Part of it is generational. As a late Baby Boomer, I find myself conflicted about the nature of our communities. I believe in change. I've preached change.
But I'm a bit more reticent to throw out some things that those younger than me might not see has having value. Perhaps the best way to put it is a feeling that at times Derek takes an overly argumentative tone. I realize that when it comes to tone, everything is in the eye of the beholder. There is much food for thought present in this book. All is not lost for the Mainline. In this long-overdue manual he offers mainliners sincere hope. And not just by pointing out the big picture (if you think it's rough now, check out the post-American Revolution decline), but by outlining the ways mainline denominations may be exactly what a new generation is looking for — if we can take up the challenge to articulate our convictions in new and compelling ways. But few have provided as clear a roadmap as Derek Penwell. It’s a time for letting go so that the New can arise. Come to think of it, isn’t that exactly what you would expect from followers of Jesus? — Philip Clayton, Claremont School of Theology, author of Transforming Christian Theology. We also use these cookies to understand how customers use our services (for example, by measuring site visits) so we can make improvements. This includes using third party cookies for the purpose of displaying and measuring interest-based ads. Sorry, there was a problem saving your cookie preferences. Try again. Accept Cookies Customise Cookies We'll e-mail you with an estimated delivery date as soon as we have more information.Our payment security system encrypts your information during transmission. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. Please try again.Please try your request again later. Create a free account Buy this product and stream 90 days of Amazon Music Unlimited for free. E-mail after purchase. Conditions apply. Learn more Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
Get your Kindle here, or download a FREE Kindle Reading App. He is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities. He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights.To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. It also analyses reviews to verify trustworthiness. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Learn more Buying and sending Kindle eBooks to others Select quantity Buy and send Kindle eBooks Recipients can read on any device These ebooks can only be redeemed by recipients in the India. Redemption links and eBooks cannot be resold. Please try again.Please try your request again later. Penwell not only effects that welcome shift adroitly, but he also does so by means of hard facts, keen observations, and experienced insight. His newest book, Outlandish: An Unlikely Messiah, a Messy Ministry, and the Call to Mobilize (Chalice Press, 2019), focuses on understanding the political nature of Jesus' life, death, and resurrection as a model for forming communities of resistance capable of challenging oppression in the pursuit of peace and justice.He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights.To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. It also analyses reviews to verify trustworthiness. While it has serious demographic and financial components, at its core the issue is one of theology and spirituality.
Derek offers a vision of life for those who recognize the changing trends, different from where we've been but faithful to the core of who we're called to be. Upload Language (EN) Scribd Perks Read for free FAQ and support Sign in Skip carousel Carousel Previous Carousel Next What is Scribd. Books (selected) Audiobooks Magazines Podcasts Sheet Music Documents Snapshots Quick navigation Home Books, active Audiobooks Documents Find your next favorite book Become a member today and read free for 30 days Start your free 30 days Home Books Christianity The Mainliner's Survival Guide to the Post-Denominational World By Derek Penwell Save Save for later Create a list Download Download to app Share The Mainliner's Survival Guide to the Post-Denominational World By Derek Penwell Length: 304 pages 4 hours Publisher: Chalice Press Released: Aug 15, 2014 ISBN: 9780827223653 Format: Book Description The Mainliner's Survival Guide to the Post-Denominational World considers how the declining church should live into the hope of its legacy by living out the Gospel's radical nature with reckless abandon. He is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities. He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights. The coal industry, by the time I arrived, had experienced a serious decline. As a result, large numbers of people had migrated to other parts of the country in search of work. The cities and towns of Appalachia were beleaguered; and the city I came to was no exception. In fact, it was the poster child for the ravages of decline.
Not long after I arrived, I picked up the local newspaper only to read the headline that, according to the latest census, my new city had the dubious distinction of being identified as the fastest declining city in the Commonwealth of Kentucky. At the same time, there arose great handwringing in my denomination, the Christian Church (Disciples of Christ), over the news that we were the fastest declining denomination in American religious life. The church I was to pastor had its own problems. A once-proud downtown mainline Protestant church, it had gotten grayer and grayer. At one point we went eighteen months without church school for anyone under the age of eighteen. Things looked dire. For a young minister fresh out of seminary, it felt like someone had handed me the wheel of the Titanic as it was sinking into the deep. I had just been on the job a few days when Lorraine came into my office and said, Preacher, you’ve come here to bury us. I hope not, Lorraine. But what I was thinking was, I can’t afford for my first church to go belly up. That won’t be a career enhancer. I felt mounting anxiety about the prospect of failure. I kept hearing variations on the same theme: We’d better get some young people in here, or we’re going to die. Inevitably these comments came from well-meaning people who remembered a time when First Christian bustled with activity, when even the wrap-around balcony was full and You couldn’t swing a dead cat in church without hitting a child. This is one of the reasons they sought a young minister: They thought that maybe a young minister could attract some young families. Fear of death hung in the air. But while things looked grim, I began having nagging doubts about my own disquiet. Why, I wondered to myself, should we continually focus on what’s wrong with us. We didn’t make the local economy. We didn’t cause the denominational contraction.
In many ways, we didn’t even have a lot of control over what happened to the drop in membership in our own congregation—young people graduated and moved away in search of jobs, and the downtown suffered as businesses relocated out on the highway. We found ourselves in a cycle of panic and diminished hope that I referred to as the vortex of doom —that situation in which negativity builds on itself, causing a downward spiral. The vortex of doom threatened to consume us. It lay as a subtext beneath every conversation, and lurked on the periphery of every meeting as an unwanted guest. Our eyes betrayed our apprehension of what, we felt certain, awaited us in the future. I knew I couldn’t join in the public rehearsal of our anxieties, but in private I was just as afraid as everyone else that the whole thing would go belly up, and that I’d be left to explain how I took a historic one-hundred-year-old congregation and ran it into the ground. So I started preaching about hope. I took every opportunity to say that we served a God of resurrection, a God used to raising the dead. I received a lot of polite smiles for my efforts. But I could tell that people were only attempting to save me from my mounting discouragement without releasing the grip on their own. I realize now how difficult it must have been for them to try to protect me from the corrosiveness of the despair that had settled on us. Seeing a different future from the one that threatens to undo you takes a robust imagination—and the first casualty of despair is imaginative thinking. Then one day, after reading about how a cancer patient in hospice care began to take trips she thought she would never take and try things she’d never had the courage to try, it struck me: The prospect of death need not necessarily imprison us; it could, if we were able to shift our thinking, liberate us.
It could free us from the burden of our own expectations about what churches are supposed to look like, and let us live whatever life we had left with holy abandon. At a particularly grim elders’ meeting, after I announced that we wouldn’t be hosting a vacation Bible school that summer because we had neither the children nor the volunteers, someone started wondering out loud again about how much longer we were going to be around. I finally got tired of all the fear and anxiety. I said, Here are a few Bibles. Look toward the back at Paul’s letters. Do you see all of those churches? Ephesus. Philippi. Colossae. Do you know what they’re up to nowadays. Heard any inspiring stories about new family life centers at First Church Philippi. Anything about new soup kitchens at First Church Colossae. Any rumors about bold new youth ministry models at First Church Ephesus? Silence. Then someone spoke up and said, I don’t even know if any of those churches are still around. Channeling acerbic theologian Stanley Hauerwas, I said, Exactly. So, let’s concede that God has killed off better churches than we’re ever going to be, and quit worrying about it. Instead of fretting over whether we’re heading for the junk heap, why don’t we just put the pedal down and see what this old thing can do. If it blows up, well, it was on its way out anyway. If it catches life, though, just think what God could do with it. But the point is that this is God’s church, not ours. Why don’t we start concentrating on the work of faithful ministry, and let God worry about where the finish line is. I’d love to be able to say that things took a sharp turn toward the better after that elders meeting, but I wouldn’t be telling the truth. The truth is that it took a while. Handwringing is a habit that takes time and practice to cultivate. Learning to let go of anxiety is also a habit, one I fear the church has taken very little initiative to foster.
And though congregations, which generally operate with a thinner margin for error, are especially prone to despondency, denominations can also find themselves fainthearted about the future. Protestant mainline denominations, in particular, have fallen on hard times over the last generation, with denominations slipping into their own vortex of doom. Are We Even Going to Be Around in Ten Years. Get together with a group of mainline ministers and sooner or later somebody is going to say, I’m not even sure our denomination is going to be here in ten years. I’m not sure why the event horizon is always a round number, nor am I sure what ecclesiastical tea leaves help generate this number, but it seems to be a mathematical constant. Ten years? Are you sure about the number. Well, you know what I mean. Sooner rather than later. Mainline denominations typically occupy the center of discussion about decline—particularly decline in church membership. For years it was argued that the trends indicated that liberal theology was to blame, driving members away. But lately, even more theologically conservative churches have experienced a decline in membership. The Southern Baptist Convention, a widely conservative denomination characterized by consistent growth during the period of the mainline membership slump, has just posted a third year of declining membership numbers. ? The latest figures for 2010 indicate that church membership across the board in the SBC has fallen off by 1.05. My own denomination, the Christian Church (Disciples of Christ), has flailed about in uncertain waters for years. Since 1968, when the Christian Church restructured, officially becoming a denomination, it has lost 901,449 members (57) and over 2,108 congregations (36). By comparison, between 1965 and 2005, the United Church of Christ lost (41) of its members, while the Presbyterian Church (USA) lost 46.
And though since 2006 the decline among Disciples has slowed considerably, losing only 1 of its members and.5 of its congregations, the continued downward trend has many Disciples worried about the long-term viability of the denomination. Let’s be honest, the statistical trend is frightening. Despite that bracing picture, however, I want to suggest that mainline denominations have great reason for hopefulness. Considering the religious climate of the post-Revolutionary War period, which produced or amplified the importance of certain mainline denominations like the Methodists and the Disciples, we may see similarities with our own post-denominational world that offer a different way from the well-worn path that leads down the vortex of doom. By looking to the expansion of religion in America during the post-Revolutionary War period, I will argue that we can begin to see how mainline denominations might find strength in some of the historic theological, ecclesiological, and even technological innovations taken up during that religiously desperate period to help negotiate an uncertain future. Yeah, but are we going to be around in ten years. My point is: I don’t even think that’s the right way to think about it. If all we’ve got is ten years, then let’s use the time to do things that are so radical, so amazingly unthinkable that after ten years we’ll all be either so energized that we want to sign up for another tour, or so exhausted that we’ll all keel over and won’t have to worry about it anymore. Mainline denominations are dying. If the trends hold true, as they have over the past forty years, we’re careening toward a post-denominational world—a world in which the structures that supported progressive theology, a social justice orientation toward faith, and institutionalized mission and administration is crumbling before our eyes; a world in which the printed media that has supported denominational ministry (publishing houses, curricula, magazines, journals, etc.
)—over which denominations could exert control—is being overtaken by electronic media (ePub, blogging, social media)—over which denominations exert only minimal control; a world in which mainline cultural ascendancy and domination isn’t only a relic of the past, but no longer even a desirable goal for the future. The purpose of this book, however, is not to lead cheers for the death of mainline denominationalism. But neither is the purpose to help mainline denominations hang onto dying systems just a little bit longer. My purpose is to help mainline denominations and their congregations get a correct read on the situation, embrace death as a liberation from having to succeed, and learn how to live. After all, the gospel is first about failure and death—because it’s only losers and corpses who’ve got nothing left to lose. Why a people who remember the failure of the crucifixion and celebrate the victory of resurrection in the Eucharist every Sunday should have its sphincter seize up every time it thinks of death is beyond me. Embrace failure as a road to success—even God did. The Seeds of Hope in an Emerging World A tendency to foster the democratically governed local church and to discount or oppose hierarchies and higher judicatories of the church, a concern for practical achievements rather than doctrinal purity, and a pervasive and growing disinclination for formalism in worship, intellectualism in theology, and otherworldly conceptions of piety and morality. (Ahlstrom, 382) To my mind, this quote captures the essence of American religious life over the past 40 to 50 years. Since the radical upheavals of the 1960s, American society in general and the church in particular have faced the reality of a growing distrust in institutional authority, an impulse to seek truth in personal experience rather than in received orthodoxies, and a move away from the settled and the traditional toward what is considered novel, and therefore, authentic.