church – Southwest Conference Blog

12 Safeguards for Spiritual Caregivers

by Christopher Schouten

For clergy or lay members engaged in the demanding and holy work of pastoral care, sustainability is key. The following safeguards are designed to help you protect your spirit, maintain healthy boundaries, and continue to serve from a place of fullness rather than depletion, preventing burnout and compassion fatigue.

Anchor Yourself in Personal Spiritual Practices You cannot pour out what you have not first received. Your personal time for prayer, scripture study, and quiet contemplation is not a luxury – it is the very source of the grace you extend to others. Protect this time fiercely so you can minister from a place of genuine connection with God.
Acknowledge the Sacred Weight of the Work The stories you hear and the pain you witness are heavy. Acknowledge the emotional and spiritual toll of this ministry. Like Jesus in the Garden of Gethsemane, it is okay to feel the weight of this work. Naming it prevents the burden from silently crushing your spirit.
Set Healthy Ministry Boundaries Your role is to be a companion, not a savior. Practice compassionate detachment by walking with people in their pain without taking their burdens on as your own. Know when a visit is over, be clear about your availability, and protect your family and personal time.
Actively Give and Receive Care Within Your Team Your care team meetings should be more than just case management. They must be a safe space for you to be vulnerable, to share your own struggles, and to pray for one another. Intentionally practice being a caregiver to your fellow team members.
Know When to Refer You are a spiritual companion, not a professional therapist or social worker. A critical part of responsible pastoral care is recognizing situations that are beyond the scope of your training. See it as a strength, not a failure, to connect someone with professional counseling or other resources.
Practice Spiritual and Emotional Self-Awareness Regularly and prayerfully check in with yourself. What are your personal signs of stress or fatigue? Are you feeling irritable, cynical, or emotionally numb? Pay attention to these signals from your body and spirit as a prompt to seek rest and support.
Embrace the Discipline of Sabbath True Sabbath is more than just a day off; it is a deliberate ceasing from work and worry to delight in God and creation. Intentionally schedule time for rest, hobbies, and activities that replenish your soul and have nothing to do with your ministry role.
Nurture Your Life Outside of Ministry Your identity is more than “pastoral caregiver.” Cultivate your friendships, family relationships, and personal interests. Maintaining a full and varied life provides perspective, joy, and resilience that will, in turn, enrich your ministry.
Seek Continual Spiritual Formation Continue to be a student of faith. Participating in Bible studies, attending workshops, or going on retreats for your own spiritual growth will deepen your wellspring of wisdom and grace, equipping you for the long haul of ministry.
Practice Grace-Filled Self-Compassion You will not always have the right words. You will sometimes feel like you have failed. In these moments, extend the same grace to yourself that you are called to extend to others. Remember that your worth is not in your effectiveness, but in your identity as a beloved child of God.
Reconnect with Your Calling When you feel weary, take time to remember and reflect on why you first felt called to this ministry. Sharing these stories with your team can be a powerful reminder of your shared purpose and God’s faithfulness.
Lean on Church Leadership You are not in this alone. Your senior minister and other church leaders are there to support you. Be honest with them about the team’s weariness and your personal need for support. A healthy ministry is one where caregivers feel seen, valued, and supported by their leadership.

Based on the works of:

Barton, R. H. (2008). Strengthening the Soul of Your Leadership: Seeking God in the Crucible of Ministry. InterVarsity Press.

Burns, B., Chapman, T. D., & Guthrie, D. C. (2013). Resilient Ministry: What Pastors Told Us About Surviving and Thriving. IVP Books.

Harmonizing Faith and AI: An Emerging Trend in Modern Church Music

by Christopher Schouten

In an era where technology increasingly intersects with every facet of our lives, it’s perhaps no surprise that even the sacred halls of worship are beginning to feel its transformative touch. My recent experiment with Suno.com, an innovative AI-powered music creation platform, has opened my eyes to a fascinating and rapidly emerging trend: the use of artificial intelligence to compose and produce music for churches. This isn’t just about novelty; it’s about a profound shift in how congregations can express their faith, embrace inclusivity, and deepen community bonds through the universal language of music.

My first SUNO.COM album created for the Open & Affirming Coalition National Gathering in Kansas City in July of 2025 (click image to listen).

The “Why”: Modernizing Theology and Embracing Diverse Voices

For centuries, church music has served as a cornerstone of worship, a vehicle for communal expression and spiritual reflection. However, as societies evolve and theological understandings broaden, traditional hymns and anthems, while beautiful, may not always resonate with the diverse experiences and contemporary sensibilities of modern congregations. Many churches are grappling with how to make their worship more relevant, inclusive, and reflective of progressive theological stances – those that champion social justice, environmental stewardship, and radical inclusivity for all, regardless of background or identity.

This is where AI music creation steps in as a powerful ally. Platforms like Suno.com allow users to describe a specific “vibe” or musical style, enabling the creation of sounds that speak directly to marginalized communities and younger generations. Imagine worship songs infused with the rhythms of hip-hop, the introspective melodies of indie folk, the vibrant energy of electronic music, or the soulful depth of R&B. These are genres that often feel alien to traditional church settings but are deeply meaningful to many. AI’s versatility allows for this stylistic breadth, breaking down musical barriers and ensuring that the message of faith can be heard and felt by everyone, in a language they understand and appreciate, and representing and respecting the cultures they come from.

The “How”: AI as a Co-Creator in the Worship Experience

The process of creating music with AI is surprisingly intuitive and deeply collaborative. Users can input lyrical themes, specific phrases, or even entire poems, then select desired genres, moods, and instrumental arrangements. The AI then processes these inputs, generating unique musical compositions. This synergy between human intention and artificial intelligence is not about replacing human creativity but enhancing it. AI acts as a tireless co-creator, a boundless musical assistant capable of producing diverse arrangements and melodies at an unprecedented speed.

This capability is particularly transformative for churches with limited musical resources. A small congregation without a full band or a skilled pianist can now produce high-quality, contemporary worship music. AI can overcome the practical limitations of specific instruments or the availability of musicians skilled in certain genres. It allows worship teams to experiment rapidly with different sounds, iterating on ideas until they find the perfect sonic expression for their message. The pastor and worship leaders can work hand-in-hand with the AI, ensuring the music perfectly complements the sermon and the overarching spiritual theme of the service.

Beyond Sunday Service: Fostering Community and Engagement

The implications of AI-generated church music extend far beyond the Sunday service. Imagine an entire congregation having its own “album” – a collection of original songs that reflect their unique spiritual journey and community identity. This isn’t just a novelty; it’s a powerful tool for reinforcing faith and strengthening community bonds outside of formal worship. Members can listen to these songs throughout the week, deepening their connection to the church’s message and to each other. My own experiment, “UCC Open Affirming Anthems,” available on SoundCloud, offers a glimpse into this potential, demonstrating how a distinct musical identity can emerge.

Furthermore, this music becomes an invaluable asset for outreach and promotion. In an increasingly digital world, sharing AI-crafted songs on social media, integrating them into online ministries, or using them in youth group activities provides a fresh, engaging way to connect with potential new members and spread the church’s message. It allows churches to present a modern, vibrant image, attracting individuals who might otherwise feel disconnected from traditional religious institutions.

Practical Advantages and Accessibility

One of the most compelling practical advantages of using AI for church music, especially for non-profit endeavors, is the significant reduction in copyright complexities and costs. Traditional music licensing can be a labyrinthine and expensive process, often prohibitive for smaller churches. By creating original music with AI for non-commercial use, churches can sidestep these hurdles, freeing up resources and creative energy.

Beyond copyright, the cost-effectiveness is undeniable. Hiring professional composers, studio time, and licensing popular contemporary worship songs can incur substantial expenses. AI platforms offer a remarkably affordable alternative, democratizing access to high-quality music production. This accessibility empowers smaller, less affluent churches to produce music that sounds professional and relevant, leveling the playing field and ensuring that financial constraints don’t limit their ability to express their faith through song.

Maintaining Human Connection and Navigating Ethical Considerations

Crucially, the rise of AI in church music does not diminish the importance of human involvement; it redefines it. The goal is not to replace human musicians but to empower them. AI can generate “singable” songs, designed with church choirs and instrumentalists in mind, ensuring that human voices and hands remain central to the worship experience. The beauty lies in a hybrid approach: live performances of AI-inspired compositions, complemented by the playback of AI-generated recordings for more complex arrangements or styles that are difficult to replicate live.

However, as with any transformative technology, ethical considerations must be addressed. The impact on human composers and artists is a valid concern. While many church musicians are volunteers or paid modestly, the broader implications for the music industry warrant ongoing dialogue. Can AI truly convey the spiritual depth, the raw emotion, or the nuanced theological understanding that a human composer pours into their work? This philosophical question remains central. The answer likely lies in recognizing AI as a tool – a powerful brush in the hands of human artists and spiritual leaders – ensuring that the message remains authentic, pastor-led, and ultimately, deeply human.

My experiment with Suno.com has unveiled a promising frontier for church music. It’s a trend that offers unprecedented opportunities for inclusivity, creativity, and community building, inviting churches to explore new harmonies in their journey of faith.

You can listen to an example of my album, “UCC Open Affirming Anthems,” which explores these concepts further:

UCC Open Affirming Anthems

Balancing Justice Work, Worship, and Spirituality: Being the Church

by Rev. Dr. Derrick Elliot

Twelve years ago, one of the things that drew me to the United Church of Christ was our commitment to justice work and the inspiring God Still Speaking campaign (spiritual and worship) on TV. This journey began as a member of Casas Adobes Congregational Church UCC, where I became a Member in Discernment. Now, I am the pastor of two UCC churches. Throughout this journey, I have seen the importance of balancing our call to justice work with our worship and spiritual life. In the United Church of Christ, we are deeply committed to all three. Our work for justice, our worship, and our spiritual practices are not mutually exclusive but rather three essential aspects of our mission of being the church in the world.

Biblical Foundations

The Bible offers us numerous examples of the inseparability of justice, worship, and spirituality. The prophet Micah summarizes this beautifully: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). This verse encapsulates the essence of our calling—justice, mercy, and humble devotion to God.

Jesus himself emphasized this balance. In Matthew 23:23, He rebukes the Pharisees, saying, “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness.” Here, Jesus points out the necessity of both outward acts of justice and inner spiritual devotion, which includes worship.

The early church also embodied this balance. In Acts 2:42-47, we see the early Christians devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and prayers, while also sharing their possessions and ensuring that no one among them was in need. Their worship and communal life were deeply connected to their acts of justice and mercy.

The Consequences of Imbalance

When we heavily focus on justice work without nurturing our spiritual life and worship, we risk burnout and disillusionment. Justice work can be demanding and emotionally taxing. Without a solid spiritual foundation and regular worship, the relentless pursuit of justice can lead to feelings of frustration and exhaustion. For example, activists who neglect their spiritual practices and worship may find themselves overwhelmed by the enormity of the issues they are addressing, leading to a loss of hope and motivation.

Conversely, when we focus solely on spirituality and worship without engaging in justice work, our faith can become insular and disconnected from the world around us. Spiritual practices and worship that do not inspire action can lead to a form of complacency where we feel spiritually fulfilled but fail to address the pressing needs of our neighbors. This imbalance can result in a church that is rich in spiritual life and worship but poor in social impact, failing to live out the Gospel’s call to love and serve others.

Real-Life Applications (Evangelism)

Evangelism isn’t a dirty word; it’s a heartfelt invitation to share the love and hope found in our faith. I would like to write more about this in another article. However, balancing our call to justice work with worship and spiritual life is essential, as they are all integral aspects of our mission in the United Church of Christ.

Community Engagement, Prayer, and Worship: Many churches find that organizing regular food drives to support local food banks is an effective way to serve their community. These drives provide much-needed resources for food banks, which in turn help families in need. To integrate spirituality, each food drive can start and end with a short prayer, led by a volunteer or one of the participants. Incorporating moments of worship, such as singing a hymn together or sharing a scripture about generosity and caring for the hungry, can also deepen the connection between giving and faith. This practice grounds the act of giving in faith and emphasizes the importance of compassion and sharing God’s blessings with others. By intertwining justice work with moments of prayer and worship, churches reinforce the message that acts of service are expressions of spiritual commitment.

Education, Meditation, and Worship: Churches offer educational programs that address social justice issues, ensuring these sessions begin and end with meditation or prayer. Including moments of worship, such as reflective songs or responsive readings, can help participants connect their learning and activism with their spiritual growth. This practice, as seen in many series on racial justice, helps participants connect their learning and activism with their spiritual growth. This echoes the instruction in James 1:22, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Education coupled with worship encourages us to be doers of the word.

Personal Balance: On a personal level, it’s crucial to integrate justice, worship, and spirituality into daily life. Many people find that setting aside time each morning for scripture reading, meditation, and worship helps them approach justice work with a spirit of compassion and humility. Additionally, engaging in justice work with a prayerful and worshipful heart transforms tasks from burdensome duties into acts of devotion. Colossians 3:17 reminds us, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” This scripture encourages us to integrate our faith into every action, making our justice work an extension of our worship.

The Wisdom of Spiritual Leaders

Howard Thurman, a prominent theologian and civil rights leader, often emphasized the critical need for maintaining a deep spiritual life while engaging in social activism. He believed that neglecting one’s spiritual foundations could lead to a disconnection from the very essence that drives meaningful and sustainable social change. Thurman’s writings, such as “Meditations of the Heart” and “Jesus and the Disinherited,” highlight how spiritual discipline and inner reflection are essential for those involved in justice work, ensuring their actions remain rooted in a profound sense of purpose and humanity.

Henri Nouwen, a Catholic priest and theologian, emphasized the necessity of balancing activism with times of prayer and reflection. He argues that without returning to a quiet place of contemplation, our actions risk losing their grounding in God’s love and can become self-serving and disconnected from their true purpose. Nouwen’s extensive writings, such as those found in “The Way of the Heart” and “Out of Solitude,” highlight the importance of integrating inner spiritual practices with outward actions to maintain a deep connection with God and ensure our activism remains aligned with divine love and purpose.

Parker Palmer, a noted Quaker author and educator, emphasizes the necessity of balancing activism with times of rest and reflection to maintain a connection with one’s inner light. He argues that true social change arises from a deep spiritual grounding. In his book “A Hidden Wholeness,” Palmer highlights that living with wholeheartedness requires integrating our inner spiritual practices with our outward actions. He states, “The power for authentic leadership is found not in external arrangements, but in the human heart” (Palmer, 2009). This underscores the importance of inner reflection and grounding in sustaining meaningful and effective social change.

Balancing justice work, worship, and spirituality requires intentionality. As members of the Southwest Conference, let us embrace this threefold calling. Let us act justly, love mercy, and walk humbly with our God, knowing that our work for justice is deeply rooted in our spiritual life and worship. By doing so, we truly embody what it means to be the church in our world today.

Think about what you believe. Then see if you believe what you think.

by Rev. James Briney

I like what Jesus did. He noticed what was going on for others, did what he could and moved on. Jesus did what he did as a matter of faith. He lived for what he believed and he died for what he believed. But his last words indicate that he did not know if it was worth it: “My God why have you forsaken me.” Jesus understood that when you know the right thing to do, but are not certain of the outcome, do it anyway. That’s all any of us can do.

A challenge of ministry is the futility of it all. If it weren’t for so darn many flawed human beings, clergy would be out of business. More congregations would be extinct and forming community would be left to amateurs. Professionally—or not—the key is to minister. Show up. Be present. Be in the practice of ministry, not the ministerial business.

The major religions of the world have one thing in common. No one knows anything. Religious practices are based on faith and belief, not proof and knowledge. We all are just trying to figure out where we come from, why we are here, and where we are going. The best we can do is employ words and symbols to express such concerns.

I like who Jesus was, and is. He still is, and will continue to be, for as long as he is remembered, thought about, and talked about. Jesus was anointed as the messiah by those who recognized him as the King of Kings, the Prince of Peace, the Lord of Lords, and the Son of God; not the Caesars, who claimed those titles for themselves.

When Jesus was confronted by the law-givers, who were out to do him in, he did not say he was the ‘only’ way to be in relationship with God. Jesus said: “I am the way.” I take that to mean, I am the way to be. Be the way I am.

Jesus is not some sort of magic man who did things we can’t do. He was not being modest when he said: “You will do greater things than I.” Jesus understood, hoped for, and trusted that every person is capable of being and becoming the soul that God intends for them to be.

It is tempting to give up on humanity, or to blame God in the context of overwhelming tragedies, horrors, and sorrows. It is seductive to settle for a life of distractions that prevent us from thinking about that which matters most.

I am a person of faith. I believe there is more to life than life itself, perhaps experienced in the afterlife as manifestations of consciousness and energy. I once told an atheist who ridiculed my faith, to try to be gracious should he meet God face to face.

God has given all of Creation everything we need. Everything in this world that is wrong, unfair, hostile, and unjust is on us. Trust the Spirit that is Holy within you. All that you experience and all that you do is part of the Eternal.

There is no my god, your god, or our god. There is one God, by a variety of names. The Church is a flawed institution, not the Kingdom of God. Individuals that understand the basics, fundamentals, and particulars of their own faith—and the faith of others—give me some hope.

It’s scary to contemplate our fate and to wonder where we came from, why we are here and where we are going. But do it anyway. When you are satisfied that you have all the answers start over. Think about what you believe. Then see if you believe what you think.

Over 25 years of ordained ministry the Reverend James Briney served congregations in Indiana, Michigan, Wisconsin, and Arizona. Early on, Jim earned degrees in Philosophy and Theology. He is retired and living in Oro Valley. (Photo by: Lou Waters.)

The Little Church That Could

by Rev. Tina Campbell

I told them I wasn’t a parish pastor. My first gig was on the streets of the Southside of Chicago and I did no parish field work in seminary. I prayed in long houses in British Columbia and was perfectly at home inside a maximum security prison unit. Addicts and inmates, dying people and rebellious teenagers didn’t daunt me, but I certainly wasn’t a parish pastor. This is not to say that I am without faith. The kind of ministry I have experienced is not for the faint of heart. So ok…I’ll strike a deal. I’ll come and preach and then go home. They agreed to that. Then I watched them.

They did everything at the church. They cleaned the bathrooms. They replaced toilets. They brought food. They prepared the bulletins. There was a dog who sat in the front pew and seemed to listen to my sermons. There was a piano player who could make all my favorite songs fill the sanctuary with joy. They never said, “We’ve done enough.” They always said, “How can I help?” They never said, “I’m too busy.” They always said, “I’ll do that right away.” They didn’t just talk about the unhoused in our downtown Phoenix community, they showed up in person to visit with them. They made hundreds of blankets for our asylum seeking neighbors in Mexico and convinced non-church community members to bring carloads of food to place at our altar before distribution to local food banks. The men clean up the kitchen. They know stuff about addiction, incarceration, poverty, LBGTQ issues and loss.. They’re even fun, and they laugh and tease one another. They recently raised thousands of dollars to provide heat relief during our desert climate crisis.

After awhile, I started looking at their dear faces from the pulpit, and I realized that I loved them, especially the dog. It seems I’m a parish pastor after all. God certainly has a wild sense of humor.

I will not be among the hand wringers who prophesize the demise of the Christian church. I believe our strength is not in numbers, but in bold faith put into action. If we focus on acting out the Good News of the all inclusive Gospel, we can’t go wrong. Black Mountain United Church of Christ has taught me that. I say this with good authority. After all, I’m a parish pastor.

The Reverend Dr. Kristina Campbell

Transitional Minister Black Mountain United Church of Christ

Scottsdale, Arizona

Grieving Well

by Rev. Lynne Hinton, Conference Director, New Mexico Conference of Churches

At a worship service a couple of weeks ago at St. John’s UMC in Albuquerque, visiting preacher Rev. Scott Carpenter spoke about five tasks churches need to accomplish in order to thrive. The first task was to grieve well.

This focus on grief as the first task for a faith community to grow strong surprised me. Having been a hospice chaplain for years, I spend a lot of time and thought regarding grief, regarding loss. I understand the need to honor grief but I had never seriously considered it as a necessary function for communities of faith to thrive. And yet, grief is necessary to move forward. And if we’ve ever needed to grieve in churches, it’s now.

Over 600,000 persons have died in our country from Covid 19. Businesses have closed. Churches have had to shut their doors permanently. Dreams have ended. Suicides and mental illness emergencies are on the rise. And in poorer countries, the pandemic continues to ravage entire populations. We need to grieve what has been lost, what we have lost.

In [his book] RealLivePreacher.com, Pastor Gordon Atkinson writes about going to a mountain church in Colorado as part of his annual family vacation. He goes to the little community church alone and he goes to weep.

He writes, “I cry in their church because I can’t cry in my own. I’m not suggesting that we discourage crying at our church. I’m saying I am not ABLE to cry there. Being in charge shuts something down in me, I think. So every summer in Creede I unpack a year’s worth of sorrow, joy, and wonder.

“I cry in church because it is my time to be served. I’m like the woman who prepares the meals for her family each day. One day she comes home, and her children have prepared a meal for her. She bursts into tears because it’s her turn to receive. It doesn’t mean she wants to stop cooking. It’s just nice that it’s her turn.

“I cry for those reasons, but mostly I cry because at Creede Community Church I can see the truth. Sitting in that simple pew on the back row, I see the Church Universal in all her glory and silliness. The truth is, we are not sophisticated at all. We are nothing more than children, sticking our drawings to the fridge with tiny magnets, offering our best to the heavens on a wing and a prayer. We are precious, but perhaps only in His sight.

“I think messy little boys and girls praying in church must be irresistible to God. When God slows down and licks his fingers to slick down my cowlick, I catch a fleeting glimpse of the hem of his robe.

“And a glimpse is more than enough for me.

“That is the moment of true worship, and I always seem to find it in Creede.

“And in that moment, I cry from pure joy and relief.”

Do you have a place where you can weep? Do you have time set aside in your life to mourn your losses, honor the sorrow you carry, and feel free to let your emotions loose? And do you have a place where you receive, a place where you don’t have to be the faith leader or the pastor holding it together, a place where you can be served and know the loving presence of God?

My hope, of course, is that you do and that you have been there this year, that you have wept in sorrow and relief, and that you have been received, and ultimately that you have known joy. That is my hope for us all.

You are the light of the world.

Finding Happiness

by Abigail Conley

In the Spring 2018 semester, Yale launched their most popular course ever, “Psychology and the Good Life.” It was a course on happiness, and enrollment skyrocketed. A quarter of Yale students enrolled in the class, and the institution struggled to meet the demands from such a large enrollment. Dr. Laurie Santos developed the course to help address rising rates of depression, anxiety and stress among students. The course was so popular, it was soon launched on the online learning platform Coursera as “The Art of Happiness.”

I signed up for the class out of curiosity. It’s free unless you want the certificate of completion. Of course I wanted the certificate of completion, so I paid an extra $49 to get a piece of paper at the end. (Hey—maybe it counts for CEUs!) I should mention that I wasn’t particularly unhappy going in. Taking a class on happiness seems to imply that the student must be unhappy. I’m more of a taking-a-class-inherently-makes-me-happy person.

Within about 2 weeks of starting the class, I had one major take-away not named in the class: being part of a church will make you happier. It will make you happier according to science, not just some pastor. It will make you happier even though being the Church is hard right now. It’s hard as institutions struggle through the time before resurrection. It’s hard as we face what seem like insurmountable social justice issues. And yet, time and again, polls also report that people who are part of a faith community are happier and live longer than those who are not part of a faith community. Now there’s easily accessible data to name why.

Here are some of the things I learned will actually make you happier in a way that transforms your life:

Stop worrying about stuff.
Practice gratitude.
Meditate.
Be socially connected.
Keep a regular sleep schedule.

Most any of us who show up to church occasionally realize that church helps us cultivate all of those things. If you can walk or bike to church, you will manage to hit every single thing that will make you happier, clinically speaking.

I preach often about the gifts of the church, the Christian community gathered. I love the story of Pentecost, when the Holy Spirit becomes a normal, expected presence with the gathered church. That presence is a break from the occasional and extraordinary presence with the prophets, when a word from the Lord might be rare.

And yet, it is a little shocking to be reminded that the church has a profound gift to offer just by existing like most of our churches do. We pass an offering plate each week and say, “You have enough to give away. Trust us.” We take time to name what is good and what is difficult and hold it in a space with other people. We do it on a day traditionally known as Sabbath, and keep saying that holding space for rest matters. And even when we gather with people who are so very different from us, we find people who will check in on us and love us and show up in wonderfully unexpected places.

In this class, we were also challenged to take on one of these habits. For success, we were even asked to tell someone else our goal. It was for a finite period, with a clinical measure of success before and after. Part of the point is that it’s so difficult to make a significant change like the things named. We don’t naturally choose what is good for us. Again, not really a surprise to church people.

I am reminded that one of the most profound gifts of all is that the Church, with all its imperfections, keeps going along, reminding us to worry less about our stuff, to be grateful, to pray, to honor Sabbath, to show up—even if it’s just to be together. In our case, it is not an art that one person cultivates, but a faith we continue to hold onto for the promise of something better for our world. Happiness is only the tip of the iceberg.

Pastors Cover the Who, What and Why; Spiritual Directors cover the How

by Teresa Blythe

As the last great generalists in our increasingly niche economy, pastors do a lot and they do it well. They preach the good news; advocate for a more just society; cast a vision for their congregation; and encourage Christians to live and work in community.

Pastors cover the “who, what and why” of the Christian faith. But where it breaks down for so many in the pews is the “how.” People want to know what it means in this 21st century world to be a Jesus follower. People want to know how to pray in their daily lives and how to apply their faith to complicated and important situations they face.

How do I do what the pastor is talking about?

The question of “how do I live out this faith I’m hearing about at church?” is the terrain of the trained and experienced spiritual director. Which is why I am encouraging church leaders—pastors, Christian educators, council moderators, church musicians and worship planners—to warm up to a local spiritual director for support, encouragement and help with discernment. Church leaders and spiritual directors can work together to fill in gaps between theology and practice.

Sermons only go so far

I remember once hearing a beautiful sermon in a progressive church about the importance of being in close, personal relationship with Jesus. (Yes the preacher defied the convention of the day by actually talking about getting to know Jesus personally). It was inspiring but she failed to address how this relationship is built. But she’s not the only one guilty. I recall as a child in a conservative Christian church that the only “how” we were given was one prayer we needed to pray to be close to Jesus.

How does a thinking person in the 21st century get to know a spiritual figure from the first century? Spiritual directors will tell you it’s by finding inner stillness within yourself (meditation), spending time in a prayer practice that fits for your personality, dialoguing with Jesus (or another spiritual figure) in your journal, putting yourself imaginatively in a scripture setting, walking a labyrinth, spending time in nature, paying attention to your dreams, figuring out who Jesus is for you, and …..well the list goes on and on. It’s different for every person because we are all made so differently.

Bridging the Gap

Some churches understand this gap between what is taught and what is practiced. They are the ones who have incorporated spiritual formation training for adult members so that this bridge can be built in community. If this is something your church would like to explore, a spiritual director would be the perfect consultant, educator or assistant to get a program going.

There are times, also, that individuals need private and confidential assistance. Pastors know who these people are because they come to their offices frequently for counseling. When the questions are of a spiritual nature or hover around practical theology, a referral to spiritual direction can be helpful. While most spiritual directors are fee-based, churches can usually work out arrangements where people who cannot pay may still receive at least a few sessions of spiritual direction.

Getting down to business

So find a spiritual director in your area and start the conversation! How can we help our people find the spiritual practice that will sustain them beyond Sunday worship? How can we assist our members in discerning where God is leading them in their everyday lives? How can we become more in touch with the movement of the Spirit within this congregation?

Let’s make sure we give the “how” of faithful living as much energy as the who, what and why.

Contact information

To find a spiritual director in the Southwest Conference of the UCC, check out this webpage. There are listings of spiritual directors at the website for Spiritual Directors International. For more about spiritual direction as I practice it, please check out my website and the Phoenix Center for Spiritual Direction.

Teresa Blythe is the founder of the Phoenix Center for Spiritual Direction at First UCC in Phoenix. She is a longtime spiritual director for individuals, groups and organizations and is Director of the Hesychia School of Spiritual Direction at the Redemptorist Renewal Center in Tucson. Teresa is author of the book 50 Ways to Pray and the Patheos blog Spiritual Direction 101.

Quelling the Dumpster Fire

by Abigail Conley

I may have confessed my mildly embarrassing love of Buzzfeed before. They do some decent journalism, but I’m mostly there for the shopping lists and pictures of cute animals. Every once in a while, someone creates a list of pure things, or good things, or cute things as an antidote to whatever current dumpster fire is happening. I totally confess that I’m in dumpster fire mode right now. I’m preaching on the holiness of lament on Sunday. Like most of us, I don’t quite know what to do with everything. My congregation doesn’t have the bandwidth for addressing everything that is going on right now. It’s all so much.

So what would make the dumpster fire feel less threatening?

What if we talked about all the good things? What if we named the equivalent of pictures of animals to soothe your soul but it was as ordinary as any given Sunday?

Here’s some of my list, some of the things that make me smile, convince me the Church is actually amazing, and make me forget the dumpster fire for a little bit.

There’s this little girl who is exactly where she should be in faith development and so she’s concrete in everything. She’s doesn’t want to be a vampire or a cannibal, so she’s very weirded out by communion. As if that weren’t enough of the amazingness of this little kid, she talked to me about it. The next Sunday, I gave her a children’s collection of midrash, stories about stories in the Bible. She was curled up reading within seconds. I got a thank you note from her a week later, which is stuffed into my “Warm Fuzzies” folder to take out on the bad days.
People set up automatic bill pay for church giving. It’s a totally mundane thing that is deeply meaningful. It’s a sign of commitment to the church that is deeper than when it feels good. Also, I like being able to cash my paycheck, for a purely selfish reason. This all works because people choose to be faithful in so many ways.
AA. I wish AA were based in science. It’s not. It’s from the 1930s and abstinence is the only way according to the group. But you know what, it works for a lot of people. We have nine AA meetings a week at church and those guys are awesome. All of the leaders in our groups happen to be men. They will do the odd jobs the church needs help with, which is nice. More than that, they are among the shockingly faithful. They understand community and the importance of showing up. In some cases, they show up six days a week at 6:45 in the morning. Whoever is making coffee shows up earlier. It’s pretty amazing to watch and be invited into.
A young adult in our congregation is currently in a long-term residential addiction treatment program. We weren’t sure if we’d see him for the two years he’s in the program. He showed up to worship last Sunday along with fourteen other guys from his program. We started late because of all the hugging.
Someone buys the communion bread every single week.
The deacons tilt the Christ candle for the little kids to light. It started because, well, the kids were too short but we wanted to invite them to participate. What is hilarious is that it’s then how lighting the candle works in kids’ minds. As they grow, many of them don’t realize for a while they can reach the candle on their own. They stand, patiently waiting for the deacon to tilt the candle so they can light it.
People terrified of church still find their way to us. It’s not usually on Sunday morning. It’s the AA meeting or the gun violence town hall or the education forum. They make not funny jokes about the roof collapsing because they entered the building. They look nervous. And it’s all just fine. Because I am certain that God loves them, too.

Why don’t you take a few minutes and make a list of your own.

The Tyranny of Sunday

by Karen Richter

I was sharing work-related woes with a friend the other day. He was relating how there are some in his organization who have a penchant for making things more complicated than they need to be. Sometimes, he noted, work expands to fit the time available and some of us tend to be mesmerized by complexity.

“Your office needs a Sunday,” I told him.

Huh?

Here’s a glimpse into church life: Sunday comes after 6 days of non-Sundays every single week. Let’s say your church has a great Sunday: the pews are full, the offering basket is full too. The message is inspiring; the choir knocks it out of the park. At coffee hour, conversation is lively and welcoming.

Awesome. Now do it again in 6 days.

Let’s say, conversely, that Sunday doesn’t go so well. It’s a holiday weekend and lots of people are elsewhere. The microphone makes crazy noises; the coffee is burned. Someone forgets to grab the bread for communion and the congregation sings flat.

Awesome. Now do better in 6 days.

What I call ‘the tyranny of Sunday’ is this: whether things are good or bad, you get another chance the very next week. Buckle up, buttercups! At my friend’s workplace, they seemed to need the time crunch of a metaphorical Sunday to keep projects moving forward. Sunday is a cure for beleaguered decision-making, perfectionism, and micro-management.

This is the way calendars work, of course. But it makes for good theology.

The pressure is on! Every week, church clergy and staff and musicians and volunteers strive to put together a meaningful experience of connection to one another, connection to our lived experience, and connection to the Mystery we call God. People depend on their church family, and this work matters.
But hey, no pressure! We never know what someone brings with them on Sunday. We can’t foresee what might be touching or meaningful to the people in the pews. We can’t bat 1000 every week, so we do our best and leave the results in God’s hands.
The consistency of weekly worship guides us through the liturgical seasons. The combination of regular gatherings and the poles of the Church year (Lent/Easter and Advent/Christmas) promote balance and growth.
A regular day is okay! I’m sometimes astounded when I recall that I really enjoyed the sermon on a particular Sunday, but now I can’t remember the topic. Being together as a worshiping community is often enough. Lifetimes are made from regular days and vibrant active churches are made from regular Sundays.

Maybe other weekly rituals and tasks work the same way. If you’re a Saturday Night Live cast member, let me know your thoughts.

Take care, everyone. See you… on Sunday.