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Good morning. So I want to tell you a little bit about how I got here today because I think it's an important uh important for the story that I'm about to tell and the argument that I want

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to weave this morning as well. It was the spring of 1990 by my math that's 34 years ago . But then again, I'm a theologian and not a mathematician. So you might want to calculate that

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for yourself. But 34 years ago, uh I felt called to youth ministry and I knew it was a call because it was something that I did not want to do. I was in ninth grade.

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I had an epiphany one day as I was walking with my youth pastor and I blurted out all too quickly that I thought I wanted to be a youth pastor when I grew up. And I immediately put

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my hand over my mouth wondering where that had come from because that is not what I wanted to do . I wanted to be an astronomer or chemist. You know, everybody wants to be an influencer.

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Now, in the nineties, everyone wanted to be astronomers just just go with it, just go with it. Youth ministry was far from, from chemistry or astronomy or anything else I planned on doing.

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Nevertheless, I wrestled with that call and pursued it through high school and into college eventually spending a decade in Idaho using, uh, uh, doing youth ministry and a conservative denomination that oddly had the bent

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for social justice. I didn't go right to seminary because like many fresh college graduates I wanted to get out there and I wanted to do something. I wanted to practice ministry, not just talk about it

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. And so after a decade in ministry, it was then that I went and pursued an M div and a phd at Princeton Seminary. But I was still focused on practical ministry. I planned to return

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to congregational work. And when my doctoral advisor, Ken de Creasy Dean asked me about my post degree plans. I told her, well, I know there's one thing I don't want to do. And

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she said, well, what's that? And I said, teach in a seminary, she said, uh that's pretty much what this degree is about. So what are you thinking? And I shared with

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her my dream of integrating theory and practice working with interns in a congregation, maybe studying in the mornings and doing youth ministry together in the afternoons and figuring out some way to help them earn some kind of

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academic credit for that. And it was based on that conversation that she connected me uh to the Center for Youth Ministry training in Nashville, Tennessee where I became the academic advisor in 2010. It was there

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that I wrote my dissertation while helping to transform that program from a coaching degree into a three year master of Arts and Youth Ministry degree at Memphis Theological Seminary . And then I happened to be on the the

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tube in London and started talking to a friend named David White about bringing the program to Austin Seminary. And that happened in 2016 and in 2020 I joined Austin Seminary to continue this work of partnership with,

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with C Y M T I teach. And I approach youth ministry as a practical theological discipline. Not because practical theology as a discipline helps youth ministers do something. Although that's really what I can I am

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concerned about. But Lord knows that youth ministers don't need help doing anything. They are people of action . We want to get in there, we want to get something done. Rather the reason I teach

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youth ministry as practical theology as a discipline under the the rubric of prac practical theology is because youth ministers and really all of us need to be more careful and reflective about what we do. Ok? And

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by nature, practical theology is a discipline that slows down our knee jerk reactions to do something. The discipline of practical theology is about forcing us to be reflective and to gather knowledge in diverse ways. Before

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we act, when I, when I finally went to seminary, I was exposed to the consensus model of practical theology. And at first I was certain that this was yet another unhelpful rubric or system that

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I needed to memorize for a test and then quickly forget. However, as I dug into practical theology , I began to realize that this in fact, described what I had been temp attempting to do innately

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as a minister for the past decade. However, as I reflected on my experience in ministry, I realized that in any given moment, I was doing some of the steps of practical theology, but I

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was always skipping some of them. I realized that that as most young ministers tend to do, I wanted to sail toward that pragmatic moment, that moment of doing something right? I wanted to, to

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get out there and do it. But often I did some kind of quick description of the situation and then immediately bypass the other steps in the practical theological framework. I'd adjust my rearview mirror, for example

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, driving the church van and I'd be like, oh, I see two kids cozying up next to each other in the back. And I would move directly from observation into break check, sending kids flying

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. Not a great idea for so many reasons, an extreme example, maybe. But I think that we can all probably think of times in ministry that we've had those knee jerk reactions and we've done a

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break check on the situation and we wish we hadn't . Well, that's what practical theology helps us to slow down and do the borders of the discipline have been, have been conceived as guideposts for making sure

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that we don't skip steps. And I want to talk about those steps or tasks or moments of practical theology as we refer to them. But first, I want to give you a broader sense of what

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I mean by practical theology theology at all. Because I think you may be wondering, I believe that practical theology is uniquely situated to address the multifaceted and dynamic challenges faced by ministers. Today. Practical theology

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is grounded in the lived realities of faith communities and it seeks to translate theological insights into responsible actions that are relevant to specific contexts. This focus on uh uh practice makes practical theology a crucial tool for ministers

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who must navigate the often ambiguous and complex terrain of ministry. And if you've been anywhere near a church since the pandemic, you know that it's more ambiguous and more complex than it's ever been. Ministers regularly

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encounter situations that require more than just theological knowledge. They need the ability to discern and use theological insights in ways that are contextually appropriate and pastorally effective. For instance, a minister might be faced with the

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challenge of leading a congregation through divisive social issue such as the question of LGBT Q inclusion currently happening in United Methodist churches. In such cases, Practical Theology offers a framework for integrating scriptural and doctoral considerations with

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the lived experiences of individuals and the congregation allowing the minister to guide the community toward a faithful and compassionate response. I love teaching practical theology because this field is dedicating dedicated to helping those in Christian ministry,

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whether pastors or academics to reflect on practice well and to draw wisdom and knowledge from a variety of disciplines and domains and to weave these sources of knowledge together and to what the Ancient Greeks would call Ron or

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in other words, wisdom made practical. However, today's address isn't just a love fest about practical theology . I also want to offer a bit of a corrective because in reality and the dominant models of practical

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theology after listening, observing and bringing in the best we know about the situation from other disciplines like psycho psychology, and sociology, or educational theory and taking time to consider how our theology and ethics might shape

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our efforts. After all of that, I believe we too often drop the ball at the one yard line, there's a flaw in our doing and that's what I want to address in a few moments.

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Uh We unfortunately do not have time to explore the entire history of practical theology from the 19th century forward . I know that you're terribly disappointed as am I . But uh I, I want to make a

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few notes at least about practical theology over the last 50 years, influential figures like Don Browning, Bonnie Miller mclemore, Richard Osborne and many others have sought to create methods and models of practical theology designed to

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keep ministers from veering off course or doing a break check. In other words, without thinking it through . These scholars aim to provide a structured approach that would ground theological practice in a more rigorous and reflective

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framework. As I read the concerns of practical theologians , the theologians of the late 20th and early 21st centuries, what I see in their methods is a concern for the diversification of epistemic sources. Practical theologians

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should never be, should never, uh I'm sorry , practical theological decisions should never be made on consulting the echo chamber of our theological formulations. Thus, if we do that, we reduce ministry to just

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the application of dogma. At the same time, practical theologians shouldn't make decisions based on the advice of the human sciences alone to do that is reductionistic in crafting their methods. Practical theologians sought to move beyond

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mere applications approaches which tempted to discern theological principles and doctrine in isolation from the context uh from context and then apply these broadly in ministry. In the 20th century. This approach had gained popularity among fundamentalist theologians

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who often sought to apply theological uh content in a one size fits all manner. Despite the protests and the potential harm that such methods might cause. Ok . In contrast to applied theology, practical theologians call

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for epistemic diversity and theological humility. And they further want to make space in theological decision making for the perspective and wisdom that can be found in other human disciplines as purveyors of truth, everything from the hard

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sciences, but most particularly human sciences, psychology, sociology, educational theory, and so forth. At the same time, just as they didn't want practical theology to be reduced to mere application of church dogma

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. Practical theologians also didn't want the field to be reduced to mere application of social science. So they held that there's still something in practical theology that is expressly theological, the church ceases to be the church

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and ministry fails to truly be ministry. If our actions are guided merely by the victims of the social sciences alone, who we are and how we act as God's people should be constrained by our theology.

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And sometimes our actions should also be expanded by our theology even beyond what the wisdom of other disciplines might suggest alone. Now, this of course is dangerous ground and exactly how both theology and other human disciplines

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should be brought together into conversation is a significant point of contention among practical theologians. Most of them have argued that practical theology is best understood as a mutual critique between theology and other human disciplines. Each critiquing

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the other in an interdisciplinary dialogue, a vast variety of methods of doing practical the theology in this way have been proposed over the last half century. And again, we don't have time to explore them here

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. But in the first decade of the 21st century , Richard Osmer sought a method of doing practical. The he sought not a method of doing practical theology but simply to define the boundaries of the discipline.

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He sought to define what holds practical theology together as practical theology, in distinction from social science or in distinction from systematic theology. His proposal is called the consensus model of practical theology. And it isn't a

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method as much as it is an epistemological checklist, reminding us to consider various sources and types of knowledge and understanding before weaving these sources together into a meaningful and measured response by means of the threads of pastoral

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imagination and creativity. The consensus model doesn't come up with answers for how one knits together these different sources of knowledge. Rather, I think Os Ma is actually more interested in simply making sure that epistemic diversity

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happens. So I want to dig a little bit deeper into this consensus model. And again, it's important to realize that the consensus model of practical theology is not a methodology. It doesn't prescribe how each

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of these steps is undertaken with rigid instructions. Rather , it merely sets forth again the boundaries of the discipline and what holds practical theology together in the consensus model of practical theology. There are four tasks,

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descriptive analysis, interpretive understanding, normative reflection, and strategic action. And these are not merely different steps in a linear process in fact, the process is supposed to be iterative and can actually start from any

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of those steps. But most importantly for our purposes , these steps represent fundamentally different ways of knowing and engaging with reality. Each task has its own epistemological foundation requiring different methods and sources and forms of reasoning

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. For example, the descriptive uh analysis, the task of descriptive analysis might employ a range of approaches to the lived experiences of individuals and communities to ask the question, what is happening? This requires a

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commitment not only to empirical accuracy, but also to honoring diverse ways of knowing and being as well as a deep sensitivity to the historical and cultural context that shaped both individual human experience and social structures. This

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task emphasizes the importance of deep listening to the voice of individuals and communities, not only through observation but also by creating space for them to articulate their own experiences in their own terms. For example, imagine

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you're a youth pastor who was approached by one of your small group leaders who is at wits end with one of the seventh grade boys in the group that she's leading. Previously, Connor has been engaged in

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responsive and small group discussions. But recently, he's been completely checked out, staring off into space or worse disrupting the group with inappropriate and rude comments. Your small group leader is asking for some discipline to

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happen. But the descriptive moment of practical theology calls us to gain more knowledge on the situation. This might involve not just observing Connor's behavior, but also creating a space where he can articulate what he's going

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through in his own terms. We might gain knowledge by asking his parents how he's doing at home or inquiring about what's happening at school. And we need to have an openness to the diverse ways that he

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might express what struggles he's facing, whether through words or actions or nonverbal cues, rather than just describing Connor's behavior in small group. It's important to be sensitive to the broad context of his life by listening

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deeply and attentively, we can gain a more holistic understanding of his experience which will guide us in providing the support he needs. In other words, the consensus model of practical theology would remind us to ask

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the question, what is happening and to gain knowledge in distinct ways that would help us describe Connor's situation . Second, while recognizing that interpretation is always happening in the midst of any description that we do.

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The specific interpretive moment of practical theology moves us from asking what is happening to why is it happening? And this practical theological task draws heavily on knowledge from various human disciplines, including anthropology, socio, sociology

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, psychology, educational theory, or a variety of other fields, allowing practical theologians to uncover the complex interplay between cultural norms, personal identities and social structures to understand why things appear the way they do.

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This task allows us a more informed and empathetic engagement with the people and communities that we serve. For example, back to Connor, our suddenly spaced out disruptive seventh grader. If we brought in our understanding

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of adolescent development and neuroscience, this can help us understand that during early adolescence, the brain undergoes significant changes especially in the prefrontal cortex which affects focus and memory and organization. This period is often described as

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a teenage fog. You might remember going through the teenage fog or you might have a teenager who's going through it where kids basically struggle with tasks that they previously managed well, they seem like different people.

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Suddenly his forgetfulness, his forgetfulness and being checked out . Uh during group discussion are likely due to these normal and temporary neurological changes. Understanding this can help youth workers provide appropriate support. Recognizing that these behaviors

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are a natural part of his cognitive development. The third moment of the consensus model of practical theology, the normative tasks task asks the question, what should be happening and involves ethical and theological reflection, which

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depends on different epistemic sources such as scripture, church tra tradition and theology and moral philosophy. Here, the task is not merely to describe what is uh is but to discern what ought to be drawing on

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theological norms and values to guide faithful practice. The normative reflection is inherently interpretive and offers, it often involves a dialogue between contemporary context and the historical wisdom of the Christian tradition. For example, the normative

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moment of practical theology would guide us in our response to Connor by helping us discern what a compassionate and faithful response should be look like grounded in theological and ethical principles. It would prompt us to consider how

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we can best support Connor in a way that reflects our values of care, understanding and justice. While also recognizing that we need to respond to his inappropriate treatment of others rooted in values of care, respect

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and accountability. This task involves ensuring that our actions align with the broader goal of nurturing Connor's personal and spiritual development while also ensuring that others in s in the small group can flourish. Finally, the fourth

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task of the consensus model of practical theology. The Pragmatic moment focuses on translating the insights gained from the descriptive interpretive and normative moments into concrete actions and practices . Here we ask the question, what might we

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do? It involves applying these insights in ways that are contextually appropriate and effective, aiming to bring about real challenge and transformation within the individuals and communities. This moment emphasizes the practical implementation of theological reflection,

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ensuring that the knowledge and values that develop throughout the other parts of the process are actively lived out and meaningful in real ways. For Connor, the Pragmatic moment would involve taking the insights we've gained and applying

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them with the context of our specific youth ministry. And that's really important that context is important. For instance, we could create a supportive environment by maybe assigning an adult mentor within the group who regularly checks

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in with Connor, offering guidance in a listening ear . We might also implement strategies during youth group activities to help him stay engaged such as giving him specific roles and responsibilities that play to his strengths and help

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him feel valued or ensuring that his adult mentor is always close by to help redirect. Connor. Connor , Connor Connor over here, you know, the redirection. Additionally, we can address this his rude

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outburst by establishing clear consistent expectations for behavior within the group while also providing grace and understanding. Recognizing the developmental challenges that he's facing these actions would be aimed at not only managing his behavior but also fostering his

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spiritual and emotional growth in a way that aligns with our ministry values. All of that has to be done incredibly contextually because it's that pastoral creativity and imagination that is able to knit these different epistemic sources together

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. In other words, Practical Theology is certainly not a mechanical application of abstract doctrines, but a dy dynamic and responsive process that engages deeply with the real , real world issues faced by individuals and faith communities

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by holding together these diverse methods and perspectives. The consensus model provides a shared language and a set of values that allow practical theologians to work collaboratively across different contexts. It sets the boundaries of the field.

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Despite the epistemological distinctive, distinctiveness of each task, the consensus model of practical theology holds these together within a cohesive framework. Now you'll remember the Practical Theology again, is interested in broadening our epistemology, making

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sure that we don't ground our decisions based on our knowledge of scripture or theology or tradition alone, but weaving together various sources of knowledge. So what is ironic and yet very spot on are recent critiques of

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osmer s articulation of practical theology. From those using decolonial approaches, decolonial critiques challenge the assumption that Western epistemologies and methodologies are universal, universally applicable or superior . In other words, the critique is that practical

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theology, epistemology is not broad enough, even as it has attempted to broaden its own basis. They call attention to the ways in which practical theological models make an inadvertently privilege certain voices and ways of knowing

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while silencing and marginalizing others. This is an important critique I think that we have to listen to, for example, the descriptive task in Osm R's model emphasizes gathering data to understand the situation. However,

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scholars and theologians such as Elizabeth Conde Fraser, Ada Maria, Isa Diaz and Emanuel Lata warned that this approach can inadvertently replicate colonial practices if the researcher is not reflexively aware of their positionality and the potential for

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imposing external interpretations on the community being studied. Decolonial standpoints, advocate for a more participatory and reciprocal model of description and listening where the voices of marginalized communities are not only heard but allowed to shape the entire

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practical theological process. As for Os's articulation of the normative task, Lata and conde Fraser and others question the imposition of a single set of norms derived from a Western theological tradition. And instead call for a

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pluralistic approach that recognizes the legitimate of multiple theological norms arising from diverse cultural and historical contexts. As for osmer s articulation of the pragmatic task, decolonizing critiques question whether it truly facilitates transformative practice. Decolonizing practical

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theology emphasizes the need for theological reflection to lead to actions that dismantle oppressive systems and promote justice. This critique would push for a more radical reimagining of prati practical theology that not only interprets theological insights but does

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so in ways that actively resist and subvert colonial legacies . Advocates of decolonial approaches argue that the process of determining strategies for action must be deeply participatory and inclusive , particularly of those who have been marginalized. This

00:25:07.280 - 00:25:22.530

involves creating spaces where the voices of the oppressed and colonized are not just heard but have a decisive influence on outcome. While these critiques, I think we need to listen to them deeply challenge the assumptions and

00:25:22.540 - 00:25:37.640

the articulations of the tasks of practical theology, they don't inherently negate the importance of the four tasks. The four boundary tasks of the discipline rather they call for a reimagining and a writing of how these tasks

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are understood carried out with an even greater attention to issues of power, context and diverse epistemology, diverse ways of knowing. A significant part of this critique is the recognition that Western methods of practical theology often

00:25:53.470 - 00:26:07.930

fail to account for the lived realities of marginalized communities . And as I've noted, practical theology has traditionally been concerned with expanding the epistemic sources from which ministers and church leaders make decisions. However, this expansion

00:26:08.190 - 00:26:25.840

has been limited by the dominance of western meth epistemology and can obscure or marginalize other ways of knowing. For example, while theological traditions may emphasize abstract principles or doctrines, many other cultures place a greater emphasis

00:26:25.850 - 00:26:41.150

on lived experience in theology, community practices and oral traditions. By privileging Western epistemology, practical theology risks excluding these alternative forms of knowledge, thereby limiting its ability to fully engage with the complexities of human experience

00:26:42.100 - 00:26:57.940

. Now, to my own critique of practical theology , my own critique of the consensus model, which has been spurred in many ways by the decolonial critiques that you've just heard about also pertains to the issue

00:26:57.950 - 00:27:14.810

of limited epistemology, limited ways of knowing, especially in relation to the pragmatic task. And my critique is essentially this, while the other tasks of practical theology are framed as epistemic valuable and distinct from the

00:27:14.820 - 00:27:32.490

other moments. This isn't the case when Osmer talks about the pragmatic moment rather, he speaks about the pragmatic moment and the pragmatic task as simply the need to smartly implement change, strategically and smartly implement change

00:27:32.630 - 00:27:47.070

. And certainly he's right in his assessment that practical theology should lead us to action rather than just understanding the world. However, what's missing in Osborne's explanation of the fourth moment is understanding that the move from

00:27:47.080 - 00:28:03.080

thought and theory into real-world practice. The very location where theory and practice meet that location can be a rich and unparalleled source of knowledge. In other words , the fourth task of practical theology, the one

00:28:03.090 - 00:28:22.300

con concerned with doing is no less epistemological rich and distinct than the other three. This however has been largely unappreciated both within academic discussions of practical theology and within the practical theological actions of ministers in congregations to

00:28:22.310 - 00:28:33.130

be fair. There's something rich that can be learned on the back end of implementing change in ministry. I've implemented lots of changes in ministry. Some of them have even been successful. There has been lots

00:28:33.140 - 00:28:45.550

to learn on the back end of implementation and Osmer and others acknowledge this. They understand that the there's a theory practice loop that should move. And as soon as you've implemented one thing you're back into doing

00:28:45.560 - 00:29:03.640

this practical theological process. But what both academics and ministry professionals overlook is the epistemological richness that abounds just immediately prior to implementing something new in a congregation or in any kind of ministry location. The epistemological richness

00:29:03.650 - 00:29:22.340

that abounds immediately prior to implementation. When our theoretically beautiful ideas for action and change, change are sandboxed and tested in the crucible of prototyping. Whether we call it 1/5 moment of practical theology or a vision

00:29:22.350 - 00:29:37.700

of the way that we understand the pragmatic task. I believe that our methods of practical theology must include opportunity for prototyping sand boxing or whatever you want to call it, testing new actions before fully implementing them

00:29:37.960 - 00:29:48.690

. So I want to say a few words about the nature of prototyping. Design prototyping is specifically what I'm talking about. And it provides a unique and powerful approach to navigating the complexities of ministry in a

00:29:48.700 - 00:30:03.810

rapidly changing world. You might be most familiar with types of uh prototyping that come from engineering, engineering prototyping focuses on uh one idea and refining that one idea until it works. And you know, you're

00:30:03.820 - 00:30:21.820

done prototyping when it, when it works, it emphasizes the idea itself. But design prototyping is about testing an idea or multiple ideas in order to explore and understand the diverse needs and perspectives of a community

00:30:22.520 - 00:30:37.340

. Consequently, design prototyping doesn't just generate new solutions . It creates a unique epistemological space allowing us to know things that we can know in no other way . Prototyping shifts in ministry from abstract ideas to tangible

00:30:37.350 - 00:30:52.550

action, helping congregations break free from established patterns and helping them explore new possibilities by experimenting with new forms of worship or practices. Congregations can see how these resonate with different members before fully committing. And it's

00:30:52.560 - 00:31:15.190

in this just before implementation phase, this prototyping phase that new knowledge arises. Prototyping allows and fosters collaboration by involving diverse perspectives in the design process by challenging traditional top-down decision making. And all of this keeps

00:31:15.360 - 00:31:30.670

us from doing things. They're just knee jerk reactions . We have a lot of great ideas that have never been tested in the real world. And yet this is the time of year as you know,

00:31:30.790 - 00:31:44.280

the churches like to launch new initiatives with all kinds of money and resources behind them. I think we're missing out on the opportunity to learn something new in the process of prototyping. Design. Theorist Danielle Pu

00:31:44.290 - 00:32:00.160

Puker highlights the photo, the prototype that I'm sorry . Design theorist Danielle Puker highlights that prototyping is particularly valuable in interdisciplinary contexts because it creates a shared tangible experience that brings together different fields and perspectives. This

00:32:00.170 - 00:32:19.100

approach which she calls border work allows practical wisdom and creativity to emerge by embracing the interplay of diverse voices . It's especially crucial in complex situations like the ones that we face in churches today, that we include

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marginalized voices, not just as a nod to diversity , but actually, Puer argues as a necessary step for generating effective creative collective solutions to problems that no one has faced before to issues that are complex beyond

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the imagination. Prt's ideas align with decolonial theorist, Arturo Escobar's call for designing in a plese a world that respects and integrates multiple ways of knowing collaborative prototyping bridges different perspectives and resists the domination of a single

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worldview, fostering a more just and equitable process of knowledge creation. That's response is responsive to the complexities of real world challenges and part of the way that prototyping does. This is through the creation of a

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sandbox of sorts. You remember sandboxes, I didn't really like sandboxes as a kid. I uh had this bad experience with somebody putting sand in my fire truck. When I was three, I haven't gotten

00:33:19.010 - 00:33:31.960

over. It could never get the sand out. But sandbox is generally our place that we can play where experimentation and open dialogue are encouraged. And these sandboxes allow for new knowledge to emerge, not just

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from the participants that we bring in who all have different perspectives and ways of reflecting on whatever the prototype is, but just based on the environment itself. These spaces enable honest examination of ideas and assumptions,

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fostering a culture of learning and growth by making it safe to deconstruct and critically evaluate our ministry efforts because prototypes are temporary and unfinished. They create an atmosphere of grace, inviting collaborative engagement and genuine feedback that

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strengthens both the creative process and the final outcome. Prototyping also reduces the anxieties tied to hypothetical situations and final decisions by offering a temporary experimental space where problems and issues can be addressed without the issue of permanence

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. This approach helps us embrace change and renewal in context, resistant to change such as, you know , mainline Christian congregations, maybe prototyping can subvert traditional authority, opening the door to new and often marginalized

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voices and leading to more inclusive and responsive ministry practices . Interestingly, not only has prototyping, not been incorporated into practical theology, however, it's also rarely incorporated in the practical ministry. As I mentioned,

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this is the time of year for launching new initiatives . I launched a new initiative almost every year when I was in uh a congregation. And as I mentioned earlier, some of them, some of them

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even worked, but most of them were huge failures , partially because we hadn't taken time to test it out before we launched it full scale. When I led a Lily funded an innovation laboratory for the Center

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for Youth ministry training. I noticed a strong resistance to prototyping among many participants. And it took me a while to understand why and I think it comes down to a few reasons. Church leaders often avoid

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using prototyping because it challenges traditional ideas of authority and control. While prototyping has roots in Western practices, it encourages leaders nevertheless, to question their assumptions and embrace a more humble collaborative approach. And this can

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be tough in church settings where pastors are seen as the main decision maker. Second prototyping shifts leadership from a top down model to one where everyone participates in creating and refining ministry practices. It involves trial and

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error requiring leaders to admit that they don't have all the answers and be open to continuous learning. And this approach can feel uncomfortable especially in environments that value , certainty, decency and orderliness. Not that I

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know of any of those third churches might be resistant to prototyping because it gives marginalized voices a real say from the start, not just seeking their feedback after decisions are made. If leaders included people on the

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margins from the beginning. Then leaders are challenged to share power and rethink how authority is exercised. I think as leaders of churches, we need to think long and hard about why we actually don't test out

00:36:38.610 - 00:36:51.990

the things that we implement before we do. So finally, for those of you who for the past 30 minutes have been wondering whether the practical theologian would ever get practical, you know, who you are

00:36:52.920 - 00:37:05.830

? You've been asking yourself over and over. What does this mean for my ministry? Let me give you a few specific recommendations for incorporating design prototyping in the ministry practice. Number one, create sandbox spaces

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, instead of altering your usual ministry endeavors, prototype new ideas and a safe sandbox outside of regular ministry times or gatherings. The sandbox serves as a dedicated space for the congregation to experiment with new ideas and

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ministry practices and a low-pressure environment where they can be honest about their perspective and how they interact with what whatever it is that you're prototyping by establishing this separate time and place for experimentation. The community can freely

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explore, explore creative approaches, openly discuss what works and what doesn't and view any missteps as a valuable opportunity for growth. Secondly, start small, begin with low stakes prototyping projects to build confidence and familiarity

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with the process. What we usually do is go all in high stakes high cost, look for a new church because it didn't work. You've been in those places go small, small stakes, low cost

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prototyping to build confidence and familiarity with the process. This could involve prototyping new elements of a worship service or an outreach program or a community event. But start small embrace iteration, encourage multiple rounds of prototyping

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over and over again. I saw in the Innovation Laboratory with C Y M T and I see in churches everywhere we try something once we're like, well , that didn't work and then we go the exact

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opposite direction. Sometimes you're right on the cusp of something working well. Fourth, facilitate inclusive participation, actively seek out and include diverse voices in the prototyping process, especially those who may be marginalized or underrepresented

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and traditional decision making processes. Remember, you're not including diverse voices to give feedback alone or to make the process look diverse, you're including them because to enable us to face the complex issues, we need

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, we need creativity, perspectives and knowledge that we can't bring to the table alone. Finally assign expiration dates, recognize the temporary nature of prototypes and assign expiration dates to every prototype. No matter how successful

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this allows for debriefing and congregational discernment. And it allows for the congregation to actually celebrate the prototype understanding that in itself has been ministry, but not all ministry needs to go on forever. Sometimes ministry needs

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to, to be once and done or twice and done and you can celebrate what has happened without a and also say that that's not all that we are . I believe that embedding design prototyping within the tasks

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of practical theology and the tasks of practical ministry is one way, certainly not the only way, but one of the ways that we might be able to move ministry forward with greater creativity, inclusivity, and

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responsiveness to the diverse needs of our communities. And the challenging and yet hopeful days that are ahead of us, the church faces immense complex issues and practical theological reflection can yield some amazing ideas. All I

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ask is this test them first. And by the very active testing, your community will gain knowledge it could gain in no other way so that it can go forth and do the ministry that God has called