I’ve been invited to speak next weekend at a big church growth conference, which is the Center for Progressive Renewal’s New Church Leadership Institute-East (NCLI). There are two NCLI conferences every year, one on the east coast, and another on the west coast; this year’s east coast offering is being held at Susquehanna University in Selinsgrove, Pennsylvania. Lancaster Theological Seminary is offering a graduate credit opportunity in conjunction with the conference. (The other NCLI is being offered in Pasadena, CA, in November.)
I’m going to be offering a workshop titled “When You’re Not Reverend MBA,” on financial growth in small churches. My congregation, Zion “Goshert’s” UCC, in Lebanon, PA, was recently featured in the UCC Calendar of Prayer for the congregation’s growth. In 2010, we experienced a 4% increase in church membership, 8% increase in Sunday worship attendance, and a 17% increase in plate giving. As of the last figures I have available, in 2011 so far we have a slight increase in membership, but we’ve counting another 9% increase in Sunday attendance and another 14% increase in plate giving. So, a little to my surprise, I suppose I’m in a position to talk about how this has happened. Continue reading “When You’re Not Reverend MBA”
Last winter, I was at a restaurant that periodically has days when all tips are donated to a particular charity. This time around, it was Howard Brown, a Chicago-based LGBT health organization that is probably best known for its Brown Elephant thrift stores. The call for donations was particularly urgent: if Howard Brown did not raise a certain amount of money (something like $50K), it would have to close its doors.
It struck me as ridiculous that such a valuable organization could be permanently lost due to such a small shortfall. (As it happens, they were able to raise the money and continue to be doing fine as far as I can tell.) But when I read that announcement — inspired in part by an article about North Dakota’s mini-Fed — I turned to The Girlfriend and declared that they needed to band together with other charities and create a bank. Continue reading “Value banks: Goodchildian reflections”
As people will have already guessed, some of the theoretical basis of Philip Goodchild’s Theology of Money comes from Marx, in particular his The Power of Money fragment from Economic and Philosophic Manuscripts of 1844. From Roland Boer‘s tireless work we are already aware of the depth of Marx’s engagement with theology – Engels, a keen biblical critic, and historian of early Christianity even more so. I just stumbled across the following passage from Comments on James Mill, Éléments D’économie Politique. Here Marx is discussing James Mill, the father of John Stewart Mill. Here is a short extract.
Mill very well expresses the essence of the matter in the form of a concept by characterising money as the medium of exchange. The essence of money is not, in the first place, that property is alienated in it, but that the mediating activity or movement, the human, social act by which man’s products mutually complement one another, is estranged from man and becomes the attribute of money, a material thing outside man. Since man alienates this mediating activity itself, he is active here only as a man who has lost himself and is dehumanised; the relation itself between things, man’s operation with them, becomes the operation of an entity outside man and above man. Owing to this alien mediator – instead of man himself being the mediator for man – man regards his will, his activity and his relation to other men as a power independent of him and them. His slavery, therefore, reaches its peak. It is clear that this mediator now becomes a real God, for the mediator is the real power over what it mediates to me. Its cult becomes an end in itself. Objects separated from this mediator have lost their value. Hence the objects only have value insofar as they represent the mediator, whereas originally it seemed that the mediator had value only insofar as it represented them. This reversal of the original relationship is inevitable. This mediator is therefore the lost, estranged essence of private property, private property which has become alienated, external to itself, just as it is the alienated species-activity of man, the externalised mediation between man’s production and man’s production. All the qualities which arise in the course of this activity are, therefore, transferred to this mediator. Hence man becomes the poorer as man, i.e., separated from this mediator, the richer this mediator becomes.
Christ represents originally: 1) men before God; 2) God for men; 3) men to man.
Similarly, money represents originally, in accordance with the idea of money: 1) private property for private property; 2) society for private property; 3) private property for society.