July 26, 1973

Fourth Week

Summer '73

Signs of Renewal

1. Name and disciplined group.

2. Where see renewal happening today?

3. Where in your congregation?

4. Your most significant experience in the last 6 months?

Justing Love

1. Image

2. Where in parish would you point to that activity?

3. What blocks in your congregation to doing justing love?

4. First concrete step.

Witnessing Love

1. Where have you experimented with witnessing love?

2. Blocks in your experience?

3. What new directions?

4. What problems must you address?

Artform: "Franny and Zooey"

1. What scene, lines, etc.

2. Who identify with etc.?

3. Who is your fat lady?

4. Whose shoes do you shine?

5. What is it you must do for the fat lady?

New Cleric

1. Image.

2. Role, function.

3. Tools.

4. What will week look like?

1. What are blocks to his coming into being?
   

SALTILLO ­ 20 minutes

Set scene: 1) totally in situation

1. one year
2. whole group.

Corporate discussion on "What shall we do to be the Church?" Raise questions on adequate models for mission, worship, study, discipline. Allow them to stew on their unclarity.

1. R.NIEBUHR ­ The Purpose of the Church

Assignment ­ 15 minutes

Chart last seven paragraphs.

Key is paragraph two.

1. Kazantzakis, p. 69.

2. Kazantzakis, pp. 49.

3. Baldwin, The Fire Next Time p. 102

4. Mao, On Contradictions

5. Kazantzakis p. 112

88 ­ 4

I. New Image

A. Times & Gospel

B. Model of Church

C. Dynamics of Local Congregation

D. New Cleric

II. Worship

A. Function of Symbols

B. Structure

C. Motifs

D. Creative Edge

III. Study

A. Function

B. Curriculum

C. Method

D. Structures

IV. Discipline

A. Bearing Burdens

B. Covenant

C. Rule

D. Accountability

V. Mission

A. Local Church Dynamic

B. Presuppositions

C. Methods

D. Movement Dynamic

LOCAL CONGREGATION

RS III A

Page 1

LOCAL CONGREGATION (RS-III A) is the fourth course in the Academy within the "life of the church" for the first two weeks. In the region it is suggested

that Local Congregation be taken after RS­I and CS­I.

Existential address: The Local Church is seriously understood to be the arena for the mission of global revolution. The task of reformulation the Local Congregation will require the emergence of churchmen who are symbol makers, globally lucid, and

corporate model builders.

Objective Aim: The aim is to communicate the image of church as mission and ground

it in practical embodiment at Local Congregation level. It provides the committed

churchmen with the tools to effectively renew the church on behalf of all that has

been, is, and is yet to be.

Subjective aim: The Local Church can be reformulated by responding to the imperative

to stand in the position on responsibility for the Local Congregation and there by demonstrate the decision to love the church by renewing it on behalf of society.

SYMBOL LECTURE

Place in course: The Symbolic Life section is placed first in this course because

of the primary significance of worship.

Existential address: The recognition of the power of symbols and particularly the

power of Christian worship.

Objective aim: To understand Christian worship and see possibilities for

intensifying its enactment.

Subjective aim: To appropriate the gift of symbols and the imperative to create

new symbols.

SYMBOL WORKSHOP

Place in course: First

Existential address: To be serious about reformulating congregations worship.

Objective aim: Clarity on present condition of worship and possibilities for

reformulation.

Subjective aim: Can reformulate the worship life.

STUDY LECTURE

Place in course: This is the second lecture in this course because serious study

builds the comprehensive context for practical church renewal.

Existential address: Is the necessity of study only for changing history.

Objective aim: To show responsibility for creation of a comprehensive intellectual

life in the local congregation.

Subjective aim: Is for participants to see study in a missional context and self as

a perpetual pedagogue.

STUDY WORKSHOP

Place in the course: Second workshop in the course and provides the context for

building a comprehensive mindset for being mission.

Existential address: Is the revelation that study is mission for changing history

and that the imperative is to create a comprehensive study curriculum in the local

congregation.

Objective aim: is to reveal the blocks to serious study and to concretize methods

for developing a practical study curriculum in the local congregation in the context

of mission.

Subjective aim: To free the participant to see self as the ones responsible for

creating authentic study programs in the local congregation.

DISCIPLINE LECTURE III

The Third Lecture in RS III­A dramatizes discipline at the center of the "Bug" model as cement that holds interna1 life in being for the external mission.

As an existential Statement, discipline is the internal struggle every man experiences to free himself to deal with the external task.

The objective aim is to show that groups are maintained by discipline. There

fore,

Subjective aim: The subjective aim is the individual decision to be the glue that

holds the local congregation in being.

DISCIPLINE WORKSHOP

Place in course: Discipline workshop follows the 3rd lecture - concretizes the

discipline lecture.

Existential address: Discipline groups alter history - not doing your own thing.

Objective aim: Discipline is an aspect of a11 groups.

Subjective aim: To decide to recover discipline in the local congregation.

MISSION LECTURE IV

Place in course: The lecture on the task of the Church deals with external dynamics

of loca1 church--defining arena of struggle and presenting the reality of the Church

in history.

Existential address. The address focuses upon possibility of seeing the church

as revolutionary and life as always being laid down on behalf of neighbor.

Objective aim: To indicate the struggle to create self conscious structures and tools needed to shape the civilizing process.

Subjective aim: To confront with decision to create the models and structures of

new humanness in the life style of cruciformity.

MISSION WORKSHOP

Place in course: Follows workshops on the internal dynamics of the congregation &

cadre, & deals with external relationships to parish (mission, or Just. Love)

Existential address: The model building workshop addresses the participant at the

point of his struggle with what it means to be a responsible man of faith in the

midst of 20th Century ambiguity as he relates to the inter­related problems of

his parish.

Objective aim: Raises question & gives tools as to how participants take responsibility for their parish, and see that the Church is only group within the parish that can be comprehensive, working in behalf of global mission. Give clarity on group dynamics in workshop methodology.

Subjective aim: Confront with decision to be an iron man in a concrete situation

as a perpetual structural revolutionary whose job is never done.

LECTURE II ­ SYMBOL

I. MAN AS SYMBOL MAKER

A) Forms of Faith. Everyone has symb. life that holds him present to stance in midst of life. Structures of society know this well and are always presenting symbols for man to appropriate and thus act out life in a way compatible to his symbols.

B) History: The symbol is always present in the process of social change; no revolution or movement has ever come off without a symbol that held and anchored them in the historical context

C) Selfhood: Man knows that all experiences are seen thru an image and his relation to experiences is determined by that image. Man must be aware of the images that he operates out of to create his own psyche.

1. Worship: is any intentional acting out of a self/understanding; for the church, worship is the primary symbolic activity. In its corporate form, the community reminds one of his decision to live in the Word.

II. STRUCTURE 0F WORSHIP

A) Three Acts: Worship is rehearsal of 3­fold way of life: Confession, Praise and Dedication. Confession acknowledges man's condition of brokenness and guilt. Word enables him to affirm life and intend it in decisive action.

B) Three Moods: First Act ­ Humility: openness to every impingement and Judgment; Second Act ­ Gratitude; embracing totality of life; Third Act ­ Compassion: expenditure of self for the whole world.

C) Analytic model: Acts of Worship carried out as: Confession, by call to compassion, act of confession, absolution and Lord's Prayer; Praise, by hymns, scripture, witness and creed; Dedication, by petitionary, intercessory prayers, offering and lst benediction or passing the peace.

1. Perversions: Emotionalism, subjectivism, and good personal feelings overcome by stressing objectivity of drama; cut across intellectualism and gnosticism by emphasis on corporate participation of group in cultic act.

III. MOTIFS

A) Decisions: In worship, as in life, people are called upon to respond, participate and decide. To answer the call "let us.." and to be called on to add the "So be it" (Amen) to another's prayer demands radical decision.

B) Dance: Worship is the total involvement of the whole person which means keeping "in step" with dance and becoming immersed in the rhythm forming a unity with the drama of life.

C) Dialogue: is the relational dimension of life. Therefore worship takes place as the community rehearses the dialogue and makes its witness across the Word of Life represented by the Table.

1. Architecture: Physical setting itself communicates the relationship of the worshippers with itself (antiphonal), the unsynonomous mystery (east) and the world (entrance), over the Word (table).

IV. FUTURE

A) Cultic: Worship is cultic exercise of total existence in an objective, corporate act. The symbolic actions of the body such as swaying, kneeling, standing, clapping, all pull individuals into community and throws him up against life style of total participant.

B) Music: needs to be recovered in new way; emphasis must be sifted from performance to involvement. No community has ever retained identity without songs to symbolize its meaning.

C) Eucharist: Communion is prime symbol of Church. In the Eucharist (Thanksgiving) the final bridge is thrown between the historical Christ event and the brokenness of our own existence. We celebrate life broken for sake of all.

D) Liturgical renewal: today assumes that worship is only for the sake of mission. The spiritual poverty of our time is leading to experimentation with recovery of lost art of solitary worship, in Meditation, Contemplation and Prayer.

ART FORMS:

Saviors of God, Kazantzakas, N., p. 102

St. John 13: 1­17 (New T.)

I. MAN A SYMBOL MAKER

The funeral is a symbolic activity that holds the societal programming of man by images. The association of funeral directors image is a powerful force in our time. Its present image relates to the illusionary good life style of our day as opposed to realism. Man's relationship to death has thus become illusionary of an attempt to deny its facticity. Or the funeral directors have created a symbol of unfaith or one that identifies a part of life as bad. The man of faith must participate in worship to hold him present to his stance to life. The Christian funera1 must be thought through so that it may be symbolic of faith in the Word.

II. STRUCTURE OF WORSHIP

The structure of Worship is not something that is imposed. It is just a reflection of the way life is. For example, when I get up in the morning, life doesn't come to me the way I wanted it. The alarm goes off much too soon ­ the things I have to do are not the ones I would choose if I were in charge of the universe. But as soon as I stand open to life choosing me rather than the way I choose it, then I'm free to embrace it as the fantastic possibility it is, I can then give thanks for life as it is. I am then able to expend it, live it, decide it, for all mankind.

III. MOTIFS

These motifs can be seen to be at work in any act of worship; for example, the wedding service is rich in imagery at this point. The wedding is grounded in radical decision, not only by the couple, but by families and church in committing themselves to the support of the new marriage. Every person knows of the awesome place of the marital relationship in life and is therefore totally immersed in the event of the wedding. The dialogue of imperative and promise takes place between church and couple. Involvement of all in such a setting symbolizes the Christian significance of the worship­event.

IV. FUTURE

The cultic dimension can be appreciated such that the worship service would be like a snake dance after winning a ball game, in which if one gets out of step all the rest fall down. The music in the present worship service is a block to cultic understanding in that all came out of individualism. Yet music must come in in a new way ­ nothing ever happens until it is first sung about; this was dramatically proven by the "We shall Overcome" of tbe black revolution.

BIBLIOGRAPHY:

Common Worship, Mathews, Joseph W, Ecumenical Institute, Chicago, Ill.

Mephistopheles and the Androgyne: Studies In Religious Myth and Symbol; Eliade, Mircea, Sheed & Ward; 1965

Symbolism in Religion and Literature; May, Rollo; George Fraziller Co., N.Y.; 1960

ART FORMS:

Saviors of God, Kazantzakis, N.

The Mind ­ First Duty, pp. 48­49

Acts - chapter 5

I. SERIOUS STUDY

A) Context: Study creates images of the self in relation to Word & world. Man is the model builder who imposes order on the chaos of the world.

B) Mission: Study deals with the Mission. Study is revolutionary; study is to change the world. In doing the mission one will be driven to study.

3) Role of Pedagogy: The pedagogue teaches nothing new & doesn't give opinions; he points to the way life is. He thus never needs to argue or be defensive. He is out to be transparent to life & communicate images; let people see life through him.

D) Perversion: Study is not only for children, is not limited to Sunday AM & does not study past for its own sake. It is for all ages, enables decision, must go on all week, & is only to create the future.

II. COMPREHENSIVE CURRICULUM

A) Structure deals with providing a context for man's internal and external struggle. Life is perpetual dialogue of the Religious and Cultural. The context of cultural studies come from the humanities and sciences.

B) Theology: is contentless; is a reflection on the cultural studies. It feeds upon the way life is. We theologize out of our own time and experiences.

C) Times: Knowing what's happening in our times enables man to have an edge in building his models. Knowing the way life is gives man the possibilities of making decisions as to how he will relate to his situation. His stance toward life gives meaning to the times.

D) Methods: The pedagogical method of the 20th century always includes lectures (images);seminars (dialogues where depth questions are raised; conversations (sharing insights); and workshops for practical planning.

III. PRACTICAL METHODOLOGY

A) Imaginal Education: changes images. It blasts reduced images by showing larger ones from which one can decide. It pushes to point of decision & always provides critical reflection & tools for deciding.

B) Art Form: method allows you to push down to depth problems through a trialogue with yourself, the leader & an art form object. It allows you to take a relationship to reality via impressionistic, reflective & interpretative reflections.

C) Dialogue: enables you to see yourself in relation to others & the world and allows you to participate creatively in it.

1. Charting: is a practical method for quickly getting hold of the mind of an author. The charting structure consciously gestalts and hold the context of the total paper. It lays out before you the fundamental motifs of author & provides the basic structure for dialogue with the author.

IV. REVOLUTIONARY STRATEGY

1. Objective data: is key in model building. First, fresh data is gathered, listed then put into a gestalt and finally, consensus on its relation to total model enacted

B) Basic Patterns: are key for holding colleagues before their real intent, demonstrating that creative problem solving births new creations. This means ordering relationships in time/space, honoring historical patterns, & deciding future trends.

C) Question of Humanness: is the pedagogue's raising of whatever is needed to hold the group over against the Word in their study. This often means raising questions of relationship to the task, group spirit trends, and pushing comprehensive perspectives.

D) Shepherd is the pedagogical style of assuming total responsibility for the study troops and their task. He not only blasts loose lucidity but also stands with his shoulder under the struggle.

I. Serious Study:

The nature of serious study is illustrated by the Sunday School movement. The Church was out to educate children who worked during the week. This necessary task was left undone by society and church handled it using the Bible as a reader. Teachers as men of faith were also interested in depth life issues & dealing with the selfhood of the children. This movement became perverted when it lost its revolutionary purpose and aimlessly taught the past. Study in the contemporary church is similarly out to fill a social gap ­ the creation of people who can create the future.

1. Comprehensive Curriculum

Nowhere do we find a person or organization w/out the need of a comprehensive curriculum. Even a young child has this need. The youngest child must be given the opportunity to struggle with his internal life in relation to the world. There is a time for each activity of the day: rituals, songs, conversations, stories. The child is allowed the possibility of creating his own style in relation to the circumstances. All around him he finds the world breaking in upon him in pictures of current events, movies & sounds of the future ­ electronic music. His past is captured in Ur images, music, stories. Can you imagine what kind of bombshell the schools have on their hands when that child enters first grade? Why, he's already decided what it means to be a global citizen. He knows that he is creating his life style.

III. Practical Methodology:

Newscasts presented via TV screen are a perfect illustration of imaginal education going on today. As we watch riots, bombings, the President, we have a trialogue with the TV image, the newscasters and ourselves and are pushed to take a relationship to the news. By creating a chart of the newscast we would be able to objectify the data, see basic motifs revealed & have before ourselves a comprehensive view of the world situation that day. If needed we could give a 30 minute capsule of world situation on any particular day.

IV. Revolutionary Strategy

Moon Shot. Only revolutionary strategies bring off moon shots. Studying objective data thru tests, wind tunnels, mock ups, is life & death. The significance of all data must be inserted into the moon model. Structuring basic patterns of flight, of mother ship & module rendevous etc. are necessary for bringing off the new creation. Using past scientific wisdom and risking deciding future trends, allows pattern­ building. The question of humanness is built in to the nature of food, couch and suit contours. All deal with risking radical human expenditure, in self­conscious human struggle toward the mystery. Mission controllers fail in demonstrating authentic historical action unless its project has a spirit of mission for all mankind.

BIBLIOGRAPHY:

Charting; Mathews, Joseph W.; Ecumenical Institute, Chicago.

Aims of Education; Whitehead, Alfred; Mentor Books 1956

Image; Boulding, Kenneth; Dell Books; 1961

ART FORMS:

Saviors of God, Kazantzakis, N.

First Duty ­ pp. 14­22

I Corinthians 3 :1­6

I. SUSTAIN

A) Worship: To enable vision of loc. cong. as disciplined group, it's nec. to hold individ. up against corp. worship as one who can live in midst of struggle over against objective structures.

B) Counseling: is never for its own sake, but for sake of mission holding individ. before Word releasing his own inner resources to enable him to struggle alone.

C) Conversation: must reveal struggle as context of person's life in deciding to deal w. his givenness; so he controls his problems ­­ not problems control him.

1. Presence: You be whatever need to be in order to sustain colleague in mission; stand in Word yourself as sustaining presence for others.

II. MAINTAIN

A) Physically: Maintaining a person in mission involves providing for his phys. needs ­ shoes, if his boots have been blown of in battle ­­ sleep, if his fatigue requires it, etc. This means you do whatever nec. to provide for his phys. care as mission.

B) Study/Worship to maintain a person in mission you must attend to his intellect. needs; what does he need to know in order to fulfill his role in overall context of the mission. Worship maintains him by rehearsing his self/understanding.

C) Basic Structures: Care for colleagues is to build objective structures in which they can participate; freeing them to make decisions overagainst his druthers; holding before them a comprehensive vision and direction of mission.

D) Style: Study & worship (knowing); basic structures (doing); and address of your style (being) elicits a person's own style which is finally the only thing that maintains & frees him to be effectively involved in mission.

IV. CORPORATENESS

A) Civilizing Process: It is only for a task that you covenant yourself ­­ to enter a covenant is a decision to shape history.

B) Covenant: involves the scandalous decision to work with a particular group in an actual missional task.

C) Rule: Whether written or unwritten, the rule is essential for the covenant. The rule brings objectivity & s/c to Time/Task assignments in the polity structure; goods; study life & symbolic life. It is to enable not burden the group. The rule of thumb is to have as little as possible to forge the mission.

D) Absolute/Relative: To be respons. in covenant is to hold tension of being absolutely obedient to the way 1ife is which gives total freedom to choose which rule I will obey.

IV. ACCOUNTABILITY

A) Accountability: Actual accountability is about a specific job & is answered yes or no. Symbolic account. involves a spirit re1ationship & is answered yes & no or no & yes. Absolution is at once both judgment & mercy ­­ or the word of possibility.

B) Rationale: Acct. is to objectify guilt in order to free one for future dec. Regular evaluation and projection times used to be scheduled which include: accounting, reporting, planning, and absolution.

C) Perversion: Beating people over head by declaring absolution of Law or always doing what you want ­­ being the libertine. What is called for is serious nonchalance in acct.

D) Divorce: Covenant is always 100% commitment; yet always open to new possibilities - or, only final obedience is to God; the only basis for divorce is for more effective participation in mission.

I. Sustain:

Whole problem of discipline deals with spirit deeps. Corporate care is essential to disc. the objective structures of the worship held him up against the context out of which he could deal with his struggle.

II. Maintain:

(Movie: Midnight Cowboy)

The cowboy's mission was to be a hustler but he had no way to bring off ­ no contacts, no clothes. His friend, who had no way to be a hustler decided to help bring him off as a hustler (going to maintain him in mission.) His friend, breaks into shoeshine stand and polishes his shoes, washes his clothes by putting them in with. someone else's, steals him a new hat and then finally goes out and hustles him a prospect.

III. Corporateness

30,000 men went to the moon, not 2. One has to include the technicians who made possible the flight. Not one company built the rocket but many different companies who normally are arch­enemies used corporate insights. Everything was put at the disposal of that task: time; no sleep; goods, millions; for just the right kind of shoes. When the flight started, every man was absolutely held to those plans ­ one deviation and everything would fail. Ridiculous situation of someone doing what he feels: count down, 10, 8, 9, 7, 6, 5, ­ HOLD IT! I don't know if I feel like going.

IV. Accountability

(Book: 'Journey to the East' by Herrman Hesse)

The main character, H.H. is called before the Presence of the League to declare his sin ­­ the League does not judge him; rather, judgement has already been pronounced by H.H.'s presence. The league merely heard his confession and held him before the possibility of a new decision.

( OR )

New Testament parable of the talents ­ not did you have more, or do more, but did you give your selfhood to the mission.

BIBLIOGRAPHY:

Cost of Discipleship; Bonhoeffer, D.; SCH Press, London., 1954.

Warriors of God; Nigg; (chapters on Benedict & Augustine); Knopf Pub., NY.; 1959.

Journey to the East; Hesse, Herman; Noonday Press, N.Y.; 1967.

I. PARISH

A) The Mission of Parish is to int. part. in the clv. process through creation of global structures that will enable all to be fully human, and its provision of care structures that are comprehensive in any particular battleground.

B) The Parish is a particular geography unit for which the L/C takes responsibility for creating human structures and images and injecting them into the community.

C) The Parish is Ecumenical in that each L/C cooperates in the mission of Church

as it applies gifts and resources of Denomination to the building of models in behalf of whole Church.

D) Presuppositions for Pariah are: A delimited geography area; responsible for all probs./all people simultaneously. dealing primarily with depth human problems through creating symbols.

II Suburban/Urban

A) Inner City: Depth problem­­ feels he is a victim, 2nd class citizen who is crushed by the structures & unable to play a sign. role in history.

B) Suburban: Depth prob. is the loss of any sign. story. Being human is reduced to acquiring good life. Voc. prob. is greatest here. Not use his power on behalf of all.

C) Rural: Depth prob.­­feels he ia a victim of Urban World, isolated. Not know how to relate to 20th C.

1. Problemat: When naming the Eco./Pol./ Cult. problems, must move from Global, to nation, Polis, Community, Family, Individual. Only in the vision of full humanness globally is there clarity on the depth human prob.

III. Presence

A) Goods: Reap. for full humanness in the community demands a radically missional use of goods in terms of what is needed to enable human freedom­­ or the decision not to be victim to the economic dimension of life.

B) Decisions: The polity structures in & through which the individual relates to life are created for the purpose of seeing that decisions are made on behalf of all the people not reduced to being representative of particular power groups.

C) Task/Time: Radical intentionality in terms of Task/Time requires that one's thrust be lived for one life task.

1. "New Cleric": The individual operating image of the "New Cleric" implies participation style of one whose role is simultaneously that of priest, rabbi, revolutionary, and religious; whose presence is a direct demon. of poverty, chastity, & obedience to God & Neighbor.

IV. Theoretical Model

A) Grid: To enable full humanness or to create justing love first job is to grid community as corporate group; decide on a concrete geographic area, and locate arteries, nodes, districts, etc. This must be done in simple rational form & may be used as a symbol of those people you have decided to love.

B)Geo­Social Analysis: With this geo­social area analyze the E/P/C problems, moving from the comprehensive to the particular as you gestalt.

C) Attack: To attack these problems, must figure how many people needed (and who), the necessary tools, and your timeline (1­4 and 40 yrs.) and then strategy or methods necessary to reach your goal.

D) Model Page Critique: The model must be criticized with the questions: Has it included all the people & problems; is it geared to bring humanness? The model ia never solidified, but open ended.

ART FORMS:

Saviors of God; Kazantzakis, Nikos, page 90.

Gospel of Mark 10:17­23

LECTURE IV ­ ILLUSTRATIONS

1. PARISH ­ On the near South side of a city in the Southwest, is neighborhood that had changed from socially elite to socially depressed in a matter of 10 years. The field of mission had shifted to that of ministering to broken families, inadequate housing and income, and the problems of aging. The Local Churches' were expanding their resources luring membership from the numerous suburbs around the city and working toward their goal of building new sanctuaries while present facilities lay idle at least 5 days a week. Local Boys Club requested use of space for much needed physical and cultural activities ­ Official Board said "No" to them. A Sunday School teacher was overheard saying shortly thereafter ­ "I wonder why somebody doesn't do something about all these children." The Church overlooked both the problems of the parish and the possibilities available by failing to corporately define the parish, identify the depth human problem, strategize on caring for the people, and applying their corporate resources.

II) My brother­in­law is sick of the rat race. He spends more than half his time at work. He is killing himself to get more money to buy more stuff. His wife, Mary Lou is busy all day cleaning, shopping, running Sam to Cubs ­ Sally to dancing class, and little Sue to nursery school so she can get her hair done for the League meeting. Cost of living soars, stereo breaks down, etc. ­ so for relaxation my brother­in­law watches T.V. ­ which bombards him with more ways to spend money to get the "good life". T.V. also reminds him periodically that the world is slowly falling apart. But this is not his real problem; rather it is that he sees that he has reduced life to less that full participation in humanness, does not know how to significantly use his power, spend his money and time, and has no story to tell himself which gives life meaning.

1. Local Church Cadre in Exurbia made decision to be intentional ­ rose at 5:30 a.m. on Saturdays to celebrate the Eucharist, after which they spent mornings building a problemat and grid of the community, Used grid as wall mural in each home ­ used problemat and goals for context out of which they moved in L/C.

Example ­ Problem ­ Rural mindset ­ Local Church turned in on self.

Strategy - Annual Box Supper Dinner became World Day Celebration.

Tactics ­ Decor ­ people came dressed as Hippie, Socialite, Wino,

Black Man, Red hen, etc.

Music ­ from other cultures

Conversation ­ related to what the city should look like

in 10 years.

Movie ­ City of Necessity ­ art form conversation later.

Closing ­ passing of Peace

IV) Guy decided to move a mountain

mapped the area ­ decided the problems

got his strongest friends, tools ­ drew up strategy

had to decide whether to start at top or dig at weakest spot first

then built a timeline.

Key ­ if any steps are left out, any forces break down

the mountain is not moved.

Decision ­ to stand as Iron Man whether anyone stands with

him or not ­ till job is finished.

Bibliography:

Christ and Culture; Niebuhr, H.Richard; Harper and Row, M.Y.; 1951

Nerves of Government; Deutsch; Free Press; 1963

Who's Afraid of Virginia Woolf; Allbee, Edw.; play

A. ASSIGNMENT

I. List 10 Symbols which have lost power in the Local Congregation.

II. List 5 Goals of renewed symbolic life in your congregation.

III. List 5 Blocks to renewed symbolic life in your congregation.

IV. Develop 10 point Program to renew symbolic life for the congregation.

V. Lay out a l Year time line for implementing the 10 point program.

B. PROCEDURES FOR WORKSHOP

l) Have total group work individually on first assignment for 5 minutes. Do not give rest of assignment at this time. Do not limit definition of symbols should a question be raised, but refer back to the content of the lecture. Deal with the

whole group's insights per the Battleplan, on page ll.

2) Have total group work individually on Assignment II & III for total of 10 min. Do not give rest of assignment at this time. If necessary to illustrate a Goal and a Block, select one in education area.

3) After item 2 above, have group move into sub­groups (5­l2 in each, with assignment to gestalt individual's goals and blocks down to 10. Also (major emphasis) to corporately deal with, assignments IV and V. Total time (60 minutes).

C. LECTURETTES

l) Corporate Wisdom: One of the most significant re­discoveries of our time is in the recognition of the power of the corporate mind. You and I have the information needed to reconstruct human life. No longer do we live in the two­story universe where it is assumed that correct wisdom comes down from above. Corporate teamwork is the way that any accomplishment takes place in an urban world. (May best be used when workshop divides into small groups.

2) Brainstorming and gestalting: Two key methods of workshopping are: brainstorming ­ in which data is called forth for all participants and it is recorded, in this case on a blackboard, without evaluation. All information serious j given in response to the question is received, and without discussion. Get data out as rapidly as possible. Gestalting ­ then is the ordering of the data, into an agreed upon number of categories without dropping any of the insights. Then a re­statement is made of each gestalted point.

3) Depth Theological Study: The foundation for recovering self­consciously the power of the symbolic is depth theological grounding, over against the demon of "understanding." Imaginal study of the meaning of the symbolic is necessary for the renewal of the church's worship life.

BATTLE PLAN FOR WORKSHOP II­ SYMBOL

SEQUENCE OF PRESENTATION:

l) Call for symbols which have lost power and list (from group responses) on the

blackboard. Receive all answers. Pick out three items to push.

Push reflective type questions: ex. Who decided that ____ would be part of

your worship decor?" "Who picks out the hymns that are used?" etc.

It would be helpful to choose one item which refers to structure of worship, one on decor, and one element of worship (ie. songs). Aim here is to help group be self conscious about:

a) Objective question: Who is sustaining dead symbolism; what groups are making decisions?

b)Subjective: Responsibility of participants; involvement in way things are

and the way things can be.

(TIME; 20 Min.)

2) Ask one person of each group to lay out its l Year Time line and 10 Point Program on board. Engage group in conversation about blocks while board work goes on (10 min.). Push primarily for gestalt methodology: Was there a variety of blocks within group's list? How did you end up with the five? What do you think of that process? What would you do differently? How was list of blocks helpful in overall assignment?

Have someone from first group walk seminar through timeline tying each milestone into 10 point program. Allow seminar to ask questions for clarity. Have all groupg go thru presentation. Have goals and blocks read and ask others to identify where these were being met by time line and where gaps existed in program. Push the area of study as key to renewal of symbolic life and raise question of the symbolic outside of the traditional worship structure. Ask comparison questions: Which is most aggressive? What are the dangers? Which is most likely to come off?

Wrap­up: The "most likely" is any of these that a group decides is going to come off and has the symbolic life to hold it present to the mission. This is just an exercise, the whole process must be reduplicated in each local congregation.

5 Min.	20 Min.	10 Min.	60 Min.	45 Min.
			II & III Gestalt	Corporate
Quest. I	I	II	IV & V Group	Present-
Individual	Corporate	Individual	work	tation &
Work	Discussion	Work		Discussion

Assignment:

1. List three areas every church member must study in order to have a comprehensive and global context for the 20^th century.
2. Name five books or articles that would break open these areas.
3. List five places where inadequate study structures are going on in our times.
4. List fifteen blocks to study life you would anticipate in a local congregation. Gestalt these to three block.
5. Create a ten point program for study life of the local congregation.
6. Lay out five goals and give strategies on a one year a timeline for initiating this program in local congregation.

Procedure

1. Present all questions and review how to gestalt.
2. Have group divide into four (40) groups of eight (8) each.
3. Have each group select a scribe and a reporter.
4. Present study timeline:
   1. First 10 minutes work individually on questions 1-3.
   2. Next 50 minutes work as a group on questions 4-6,
5. Gather back and have scribes put information on the board.
6. Have each reporter give group presentation.

Lecturettes

1. No experts in workshop - you are authority.
2. Corporate mind as creative power.
3. Study only to enable mission.
4. Gestalting method as method to honor all insights.
5. Relation of goals and strategies as vision and practics.
   

BATTLE PLAN FOR WORKSHOP III­ STUDY

SEQUENCE OF PRESENTATION:

1. While group work for questions 4-6 is being put on board, discuss with remaining group questions 103.

Question #1 a) What areas should congregation study?

1. Why did you decide on these three areas?
2. What did you discover about your list from listening to other?

Question #2 a) What are some books in the first area? Second? Third?

1. How would that book break open that area?
2. What would be first book out of your five that you would suggest to begin study?

Question #3 a) What are some inadequate study structures in existence today>

1. How are they inadequate?
2. Why are they inadequate?

1. At conclusion of board work have each group give his presentation of questions 4-6. Then analyze material in each.

Question #4 a) Are there real blocks?

1. What are similarities? What are differences?
2. What would you say, from these lists, would be THE main block to congregational study today.

Question #5 a) Note similarities and differences.

1. How are these related to blocks?
2. What would be needed to get these accomplished in your local congregation?

Question #6 a) How are the goals related to the blocks?

1. How are the goals related to the 10 point program?
2. How are the strategies related to the goals?
3. Is this a realistic timeline?

Summary questions: What new demands do you sense in relation to this work?

3) Notes to Pedagogue: Have roll of newsprint or other paper ready in case of lack of board space.

Introduction	Work Time	Questions 1-3	Questions 4-6	Summary
5 minutes	Individual 10 Group 50 min.	10 minutes	70 minutes	5 minutes

A. ASSIGNMENT QUSTIONS

1) List 10 organizations that exercise care in disciplined manner for members,

2) What kind of organizations are they? (eco, cul, pol)

3) What types of supportive care Structures do they exercise?

1. List 10 things the local church expects of its members.
2. List 10 requirements every church ought to demand of its members.

6) List 5 blocks to authentic discipline gestalted from 25.

7) Goals you want to reach at end of a year with Church (50% attendance, 75% tithing, for example.

8) Write a minimum rule for a local congregation covenant group (cadre) ­­ worship, study, goods, polity.

9) Write a 15 step plan for implementing a local congregation covenant group (cadre) with a 1 year time line for bringing it about.

B. PROCEDURE:

1) Break into 4 groups

2) Time: 1-3 minutes

4-7 minutes

8­9 40 minutes

C. LECTURETTES:

1. The Word in Jesus Christ is what frees us to participate creatively in the workshop. Only when we can hear that, the past is approved, and the present is received can we dare to open ourselves to the future. History has never been changed without that Word. Therefore, the workshop is a rehearsal of the Word, and that Word judges all forms of cynicism.

1. Care us it feeling good towards another, but having objective structures that oe can participate in. Care is always for the sake of enabling a colleague to get his job done. Care structures are the last thing he wants.

1. Obedience to a covenant is not the same as authority. An authority makes a decision for you. Obedience is a decision to take responsibility for the covenant. The problem today is that the mission of the church has collapsed, and the church still screams for obedience. No, obedience is obedience to the mission, and when that collapses so does the obedience.
2. Timelines hold the vision of the group before them always, so that their energies can be focused toward the future. Gives the group a way of objectifying decisions, choosing priorities and a way out of being a victim to immediacies. Time line is an anchor into the future. Needs to be futuric.

Sequence of Presentation:

1. Have one person from each of three groups put 4, 5 and 6 on the board.
2. While putting on board have rest deal with questions 1-3.
   1. What kind of organizations have discipline and what kind of groups?
   2. What types of care do they exercise? Why do groups have care structures? (insight of seeing discipline for sake of getting job done.)
3. Back to the blackboard:
   1. Any crucial additions to any of the lists?
   2. What does list 4 indicate about where the church is?
   3. How would you compare with what we said with list 5>
   4. #6 - push clarity on blocks?
4. Pedagogue lists goals in question 7 on board? Push what changes these goals bring.
5. Have one individual from each of two groups put 9 on board - while putting on the board have two individuals from each of two groups read minimum rule. Why different than discipline for church?
6. Have group leader explain time-line. Ask for any clarity; push for similarities and differences. Push for insight of what timeline does for a group.
   

TIMELINE FOR PRESENTATION
Questions 1-6	Question 7	Questions 8 & 9
20 minutes	10 minutes	30 minutes

1. Introduction - Lecturettes 1, 2, 3

Assignment #1 and 2 ( page 16)

1. Work on grid and problemat in Parish groups.
   

1. share grids and problemat on board.

Questions:

1. Clarity on girds in terms of Lynch model
2. What did you learn about your own parish?
3. What blocks did you have in coming up with 4 problems
4. Did you deal with all problems, people, ages?
5. Which problems are economic - political - cultural?

(Omit this question if short on time)

Lecturettes # 4, 5, & 6

Give Assignment and Timeline - #3

1. Work on Parish Battleplan/timeline:
   

Quarter				Year
1	2	3	4	1	2	3	4	goals

1. Share Battleplan on Board & have group critique.

Questions:

1. How did you decide on leaders?
2. Are your goals realistic? Timeline?
3. What did you learn - what blocks?
4. What does it mean to model build corporately?
5. What would your next step be?

VI. Conclusion - power of corporate - demand - Lecturette 7 & 8

1. Grid Parish

Put in simple Imaginal form ­ take 15 minutes to do this.

1. Problemat ­

List 25 problems in your parish.

Gestalt to 4

take 30 minutes

3. Battleplan

Build 4 year battleplan to bring off 4 goals

(1st year broken into quarters)

take 45 minutes

Recommendations: Divide into groups of no more than 10 each

­­People from same parish in same group

OR

­­If not have this, then assign to type of parish they come

from: Urban/Suburban/Ex­Urban

Give them map and they decide on corporate imaginal parish

Materials­ Paper

Marker

pencils

Maps

1. Lynch Model­­ Must have "image" of parish. Decide what parish boundaries are. Criteria­­ Boundaries, arteries, nodes, districts, and landmarks.

2. Grid needs to embody rational simplicity, viz., be easily reproduced from memory, and have symbolic significance.

3. Brainstorming Method opens group to possibility of identifying problems' and contributing to corporate wisdom.

4. Two things necessary in problem analysis: Recognize major problems in order to deal with them; at same time deal with depth problems behind those problems.

5. Way of checking validity of problem i5 to turn it over to see if it manifests a goal.

6. Battle Plan construct: Goals. Set 4 year goals; work backwards to determine steps needed each year to reach them; Divide 1st yr. into quarters, determine steps necessary to attain those goals. Put on time line.

7. Battle Plan must be finally laid out on three levels: Parish, Local Congregation, and Cadre.

8. Consensus Methodology is decisional rather than democratic.

RS-IIIA DISCIPLINE LECTURE READING

Liberalism manifests itself in various ways.

To let things slide for the sake of peace and friendship when a person has clearly gone wrong, and refrain from principled argument because he is a I an old acquaintance, a fellow townsman, a schoolmate, a close friend, a loved one, an old colleague or old subordinate. Or to touch on the matter lightly instead of going into it thoroughly, so as to keep on good terms. The result is that both the organization and the individual are harmed. This is one type of liberalism.

To indulge in irresponsible criticism in private instead of actively putting forward one's suggestions to the organization. To say nothing to people to their faces but to gossip behind their backs, or to say nothing at a meeting but to gossip afterwards. To show no regard at all for the principles of collective life but to follow one's own inclination. This is a second type.

To let things drift if they do not affect one personally; to say as little as possible while knowing perfectly well what is wrong, to be worldly wise and play safe and seek only to avoid blame. This is a third type.

Not to obey orders but to give pride of place to one's own opinions. To demand special consideration from the organization but to reject its discipline. This is a fourth type.

To indulge in personal attacks, pick quarrels, vent personal spite or ~ seek revenge instead of entering into an argument and struggling against incorrect views for the sake of unity or progress or getting the work done properly. This is a fifth type.

To hear incorrect views without rebutting them and even to hear counter­ revolutionary remarks without reporting them, but instead to take them calmly as if nothing had happened. This is a sixth type.

To be among the masses and fail to conduct propaganda and agitation or speak in meetings or conduct investigations and inquiries among them, and instead to be indifferent to them and show no concern for their well being, forgetting that one is a Communist and behaving as if one were an ordinary non­Communist. This is a seventh type.

To see someone harming the interests of the masses and yet not feel indignant, or dissuade or stop him or reason with him, but to allow him to continue. This is an eighth type.

To work half­heartedly without a definite plan or direction; to work perfunctorily and muddle along ­ "So long as one remains a monk, one goes on tolling the bell." This is a ninth type.

To regard oneself as having rendered great service to the revolution, to pride oneself on being a veteran, to disdain minor assignments while being quite unequal to major tasks, to be slipshod in work and slack in study. This is a tenth type.

To be aware of one's own mistakes and yet make no attempt to correct them, taking a liberal attitude towards oneself. This is an eleventh type.