“`Well,’ said they, `if you will tap a good barrel of beer

for us, we’ll come with all our hearts and hear you.’”
Martin Luther, The Table Talk (1566)

“God is only where you let God in.”

Jewish saying

Introduction

The object of this study was to analyze a ministry sponsored by the Richmond Church of the

Brethren called Distilled Theology. This type of ministry is characterized by being an initiative that

offers an opportunity for anyone to talk about theology, faith, spirituality, and other matters related

directly or indirectly with religion. In other words, it is a type of a welcoming and pleasant meeting

around a table – generally weekly – where people are invited to an open conversation regarding their

thoughts, beliefs, critiques, assertions, and doubts, outside of institutionalized patterns of religion,

such as dogmas, doctrines, creeds, and rules. Born over more than three decades ago in the city of

Chicago, IL as 'pub theology,' it has been widespread across the United States and around the world.

1. The Ecological Frame

The objectives of this study are to collect information regarding Distilled Theology

ministry and its participants, compare this information with other two similar ministries in the

United States, and analyze the mutual influence between this ministry and the ecclesiological

transition context in the US by means of a direct comparison from an ecological perspective.

Gonçalves 1
 2. Methodology and Evaluation

The methodology applied to this study is characterized as descriptive, which aims to

describe the characteristics of a given population or phenomenon and then the establishment of

relations between them. One of its most important features is using standard techniques of data

collections. In this context describing means to identify, report, compare, etc. The data used in

this work was based on literature research about other two ministries similar to Distilled

Theology in line with the ecclesiological context in United States. Additional information was

collected through two semi-structured interviews, one for each subject:

a) The ministry leader – in order to gather the description of the ministry

b) 30 participants of the ministry in Richmond – in order to know their perspectives and

mutual influences related the ministry.

The data evaluation was conducted through qualitative analysis, in order to compare the

mutual influences between the proposal of the ministry and the social group that it is achieving.

3. Limitations of this survey

One of the main problems with the bibliography is the scarceness of material on pub

theology. Currently, there are only two published books about this subject, one of which is

found only in electronic format. As a result, much of the information collected for this work

were found in web pages, like electronic magazines, newspapers, journals, and articles.

Although there was an accurate verification on the information contained in these web pages, it

became evident - in face of the continuous emergence of ministries as pub theology - the need to

produce more studies on the theme.

Gonçalves 2
 It is also worth mentioning that the amount of interviewed people was well below than

expected, which was around 30. On its Facebook page for the Richmond area, Distilled

Theology presents 39 members, but many of them are not part of the original group while others

no longer attend it or, at least, not on a regular basis. Moreover, not all contacted people

answered the questionnaire. Thus, the collected data from Distilled Theology participants was

limited to nine interviews, in addition to that given by the leader of the group, Pastor Matthew

McKimmy.

4. The ecological context

4.1. Features of the city of Richmond

Richmond is the county seat city of Wayne County, located in east central Indiana.

According the US Census Bureau1 the estimated population of the city of Richmond is 36,599,

(99% urban, 1% rural), which has a growth fairly slower than the statewide growth rate. The

average age of its population is 38.4 years, and the age group with the highest percentage is that

of young individuals between 20-24 years, representing 8.1% of the total population. Probably,

this number is related with the four colleges and universities established in the city: Indiana

University East, Ivy Tech Community College of Indiana, Purdue University School of

Technology, and Earlham College. In addition, Richmond has two seminaries: Earlham School

of Religion and Bethany Theological Seminary. Regarding the educational attainment, the

percent of high school graduate or higher is 79.1%.

1. “Community Facts.” U.S. Census Bureau. November 11, 2013. Accessed November
11, 2013.http://factfinder2.census.gov/faces/nav/jsf/pages/community_facts.xhtml.
Gonçalves 3
 Other important features2 of the city of Richmond are described below:

● Gender – male 46.4% and female 53.6%;

● Race – white 84.9%, Black or African American 5.8%, Asian 1.4%, Hispanic or

Latino 4.1%, American Indian and Alaska Native 0.3%, Other 0.2%.

● Total housing units – 17,649

● Median Household Income – US$ 35,040

● Individuals below poverty level – 24.4%

● Religion – approximately 95 religious institutions, among which 74 Christian temples

and congregations.

4.2. Richmond Church of the Brethren

Richmond Church of the Brethren was founded as a small congregation in 1925, and its

first building was constructed only 6 years later, in 19313. After more than 75 years, the church

moved to a larger building with more resources to conduct their worship services and ministries.

Since the Bethany Theological Seminary was relocated to Richmond in 1994, the church

experienced a new time of growing and transformation. A significant part of the church came to

be composed by seminary students, faculty, administrators as well as many visitors from

Earlham College and Indiana University East. Such new scenarios changed the face of the

2. Ibid., “Community Facts”.

3. “Who Are We?,” Richmond Church of the Brethren, November 11, 2013, accessed
November 11, 2013,http://www.richmondcob.org/about/.

Gonçalves 4
church, which became younger and more progressive. An expressive example is its

Commitment to Welcome and Inclusion, that states:

“We embrace diversity in age, nationality, race and ethnicity, marital and family status,

gender identity and sexual orientation, physical and mental ability, educational background,

socioeconomic situation, and faith experience.” 4

Distilled Theology, which will be presented a little further, is a ministry as well as others

developed by the church, whose main purpose lies in building relationships as response for a

world in constant transformation.

5. Theology at the pub – seeking spirituality outside church walls

Pub Theology, Beers and Hymns, Bible and Beer, Beer Theology, Theology on Tap,

Theology at the Pub, Pub Church, Church-in-a-Pub, etc. are all different names for the same

idea. It is a meeting time to sit around a table with friends for drinks, dinner, and conversation at

a local bar. However, such meetings have the specific purpose of connecting people of different

backgrounds, religions, and opinions through interactive and pleasant discussions around themes

related to faith, spirituality, theology, or any other topic of interest.

From an idea started that started more than three decades ago, a number of denominations

have adapted the format and contributed to spread it not only across the United States, but also

around the world, reaching cities such as: London, Washington, Melbourne, New York City,

Sidney, Chicago, Rome, New Orleans, Dublin, Toronto, Hong Kong, and Richmond, IN.

After a short time, these meetings were drawing crowds of people and it became a

widespread activity involving a great variety of Christian faith traditions, such as: Catholics,

4. Ibid., “Welcome”. Commitment to Welcome and Inclusion.

Gonçalves 5
Presbyterians, Methodists, Episcopalians, Methodists, Lutherans, Brethren, and others from the

Bible Belt adhered to this practice. The diversity of formats includes big events with music,

lectures by special guests, structured worships, and celebration of Communion5. In addition,

small groups in a non-formal conversation have composed the majority of the initiatives. What

becomes evident is that the larger the group, the greater the need for structure, and hence, it

cannot escape a certain institutionalization of the event. Whereas, the smaller the group, the

greater informality are chances that everyone can speak and be heard.

In the same way there are a variety of formats, there are also a variety of intentions.

Some gatherings are clearly oriented to hold worship services and attracting new followers,

while others are just creating spaces of open conversations to talk about matters beyond the

scope of theology, or at least, conversations not predominantly associated with the Christian

universe. In general, the “pub theology movement” is composed of inclusionary and hospitable

groups whose main objective is to generate spaces where people can find a community that has

some meaning to them, without the institutionalized patterns of religion. It includes since

Christians who, for any reason, are no longer attending a church, until non-Christians, and even

non-religious people, like atheists, freethinkers, humanists, and so on.

However, beer and theology are certainly an uncomfortable and even offensive

combination for some Christians. Thus, the most important thing in these meetings is not actually

whether there is beer or not, but rather the meeting itself. A piece of the evidence lies in the fact

that people attending pub theology meetings can drink anything else than beer. Another strong

evidence is that some of those who consider the pub an inappropriate setting, in turn, have

5. Christopher Snyder, “Texas Church Attracts New Followers with Beer” (video),
November 12, 2013, accessed November 10, 2013,
http://www.foxnews.com/us/2013/11/12/texas-church-attracts-new-followers-with-beer/.
Gonçalves 6
readapted the format and holding meetings in coffee shops, bakeries and bistros, movie theaters,

art galleries, jazz clubs, local parks, and so on6.

Such wide acceptance and rearrangements over the original format have raised pertinent

questions for the churches. Why more and more people are seeking for spirituality and

relationships outside the churches? Why they are still interested in a true theological exploration,

but now with a high level of dialogue and exchange of knowledge? What kind of message such

initiatives are sending to the churches? How do they should answer these challenges?

The following is the description of three ministries that, in different ways, have seriously

pondered on these important questions, and each in its own way offered alternatives to them.

6. Three examples of pub theology meetings

6.1. Theology on Tap

With the purpose of strengthening the ties between young adults – in their great majority

university students – and Catholic Church, the Young Adult Ministry of the Archdiocese of

Chicago, through the Fathers John Cusik and Jack Wall, launched in 1981 a faith formation

program named Theology on Tap. Initially, this program started with a four-week summer

program addressing issues related with spirituality, making-decision process, and other subjects

regarding Scriptures and its appliance in daily life. Currently, an uncountable number of parishes

across the United States, as in many other cities around the world, have hosted the Theology on

Tap program during the summer.

6. Susan Passi-Klaus, “A church without walls,” United Metodist Church, February 4,

2010, accessed November 10, 2013,
http://www.umc.org/site/apps/nlnet/content3.aspx?c=lwL4KnN1LtH&b=5259669&ct=7985821.
Gonçalves 7
 Considered as an official young adult ministry of the Roman Catholic Church, this

ministry has offered opportunities specifically planned for young adults to strengthen their

connection with the Catholic Faith and participation in church life, by means of Bible studies,

lectures, and relationship building in an environment of large group learning format. According

online publication of the Lifelong Faith Associates, Theology on Tap has a threefold purpose:

“ - to find and invite young adults to gather with their peers for a great experience of

Catholicism (evangelization);

- to share the rich traditions of our faith with this generation (catechesis) ;

- to create a forum for young adults to address and discuss their issues, questions, and

concerns (faith formation, spiritual growth, and community building)”.7

Through Theology on Tap, the Catholic Church is both extending its outreach efforts and

applying resources to give a response to the decline in attendance and participation of the young

adults in the church8. In some way, this ministry is a preventive measure, since it is in young

adulthood that emerges profound questions about spirituality, relationships, vocation, etc.,

resulting for many in the abandonment of the church. Thus, Theology on Tap is offering to

young Catholics a way to reinvigorate their faith, find fellowship in others, and celebrate with

them. At the same time, it is providing to the Catholic Church an effective outreach ministry.

7. John Roberto and Mike Hayes, “Best Practices in Young Adult Faith Formation,”
Lifelong Faith Associates, November 11, 2013, accessed November 11, 2013,
http://www.lifelongfaith.com/uploads/5/1/6/4/5164069/best_practices_-
_young_adult_faith_formation.pdf.
8. Tim Muldoon, “Sowing the Seeds for Ministry,” America - The National Catholic
Review, July 21, 2008, 22-25, accessed November 10, 2013, http://americamagazine.org/toc-
past/2008-07-21.

Gonçalves 8
 6.2. Pub Theology: Beer, Conversation and God

Pub Theology is an initiative of Bryan Berghoef, pastor of an urban faith community

named Roots, DC. Berghoef is also the author of two books, “Pub Theology: Beer, Conversation,

and God” and “Pub Theology 101: A Guide to Cultivating Meaningful Conversations at the

Pub”. Currently, he promotes and moderates weekly meetings at a pub in Washington, DC.

The seed that originated this ministry began to germinate when Berghoef was still in

college. When in contact with people from different backgrounds and religions, he faced the

challenge of overcoming some barriers, he said, established by the influence of fundamentalist

evangelical circles of which he attended during his childhood and adolescence. After his

graduation, Berghoef decided to become a preacher, and together with his wife, they started a

small community of faith characterized by egalitarianism as much as by the concept of mutual

learning, instead of merely indoctrination or a reproduction of a hierarchical format.9

After a while, this community decided to extend this "desire to learn beyond its own

doors". Influenced by a church in London10 that was promoting gatherings in a pub, they decided

to start something similar, but based on a multi-faith approach to God. Berghoef and his

community believe that the most important is the encounter between people, especially with a

broader diversity, even if there is no agreement over the topics discussed.

His ministry has a much wider purpose than Theology on Tap, for example, for it is

intended, among other things, for the promotion of interfaith dialogue.

9. Bryan Berghoef, Pub Theology: Beer, Conversation, and God (Eugene: Wipf & Stock,
2012), 10.
10. The referred is Church on the Corner, an Anglican church located in the district of
Islington, London.
Gonçalves 9
 Pub Theology, therefore, was not an idea designed to attract new followers or

reconnecting people to the church. Berghoef recognizes that this can even happen, though it is

not the main purpose of the proposal, which is to connect people, build relationships, share

experiences and different points of view about life. According Berghoef, this ministry is not “the

newest trendy outreach effort. It is open, honest conversation, wherever that leads.” Regarding

the criticism that Pub Theology has been receiving, such as for example, that people should

invest their time doing things that really matter, he retorts saying:

“When a person who hasn't stepped into a church for years, but still considers herself

spiritual pulls up a chair to listen: something is happening. When ten of us from very

different perspectives can wrestle together about questions like -- "Can violence make the

world a better place?" or "Is the weight of history unbearable without the idea of God?" or

"Is privacy a God-given right?": something is happening. (…) When someone says, "I just

don't go to church anymore because it doesn't mean much, but I come here because it is

participatory, thoughtful and open" -- something is happening.”11

Like Theology on Tap, Berghoef says that there is a preventive aspect to Pub Theology.

But unlike the Catholic Church that uses this ministry primarily to reconnect young people to the

Catholic faith and prevent them from leaving the church, he points out the dialogue and the

building healthy relationships as sources of re-engagement in the spiritual life and effort against

prejudice, intolerance, and violence. To Berghoef, Pub Theology is definitely not a waste of time.

11. Bryan Berghoef, “Pub Theology Is a Waste of Time,” Huff Post Religion (blog), The
Huffington Post, November 06, 2013, accessed November 13, 2013.
http://www.huffingtonpost.com/bryan-berghoef/pub-theology-is-a-waste-
o_b_4213274.html?utm_hp_ref=religion.

Gonçalves 10
 6.3. Distilled Theology

In an online article published on the newspaper USA Today was mentioned that, “in

Richmond, Ind., three separate church-related groups gather regularly”12. It is not possible

to declare with certainty whether one of these mentioned groups is the Distilled Theology, but it

is very likely since the other two known ministries are “Happy Hour Heretics” and “Theology on

Tap”, sponsored by St. Paul’s Episcopal Church and Catholic Church respectively.

Lead by Pr. Matthew McKimmy and sponsored by Richmond Church of the Brethren,

Distilled Theology has provided a similar gathering setting in the city. Originally, the idea was

born in April 2012, with a group gathering in order to read and discuss the book Insurrection,

written by the Northern Irish theologian Peter Rollins. According Pr. McKimmy, the group was

interested in discuss in-depth both the role and the purpose of church.13 At the end of nine

months, after reading the book, they manifested their interest in maintaining the gatherings under

the name Distilled Theology. Since then, a great variety of subjects has been addressed, all of

them democratically proposed by its participants.

Regarding the purpose, Pr. McKimmy stated that Distilled Theology "provides an

opportunity for deep conversation between members of the congregation and those who might

otherwise not feel comfortable or interested engaging in other church-related activities".14

The execution of the idea is simple, since the only physical structure indispensable is an

appropriate and comfortable place where the participants can relax after a day work or study and

12. Chuck Raasch, “Churches Take Their Message to Taverns,” USA Today, July 13,
2012, accessed November 11, 2013,http://usatoday30.usatoday.com/news/religion/story/2012-
06-27/churches-bars/56179064/1.
13
. Matthew McKimmy, emailed to Alexandre Gonçalves, Richmond, IN, United States,
October 10, 2013.
14. Idid, 2.
Gonçalves 11
eat, drink, and talk. The schedule of the gatherings (once a week, always on Tuesdays, from

5:15pm to 6:15pm) has proved workable and beneficial for that purpose, since the bar is not yet

crowded. Holding an open conversation does not require defined roles of its participants, except

for the facilitator, whose work is to guide the dialogue, making sure all opinions are heard while

maintaining the focus of the group on the gathering's topic. Yet, he is also a participative

component of the group and manages the agenda of proposed themes.

Although there was no time for a wide research with other people who do not attend

Distilled Theology, it became evident that there is a general acceptance among others religious

groups in the city. The very existence of at least two other initiatives previous Distilled Theology

in Richmond, in addition to the testimony of its participants, has shown that there is a strong

interest from the people for this kind of initiative.

However, there is no consensus among some members of Richmond Church of the

Brethren whether or not the congregation should sponsor a non-usual ministry that, above all, is

not bringing people to the church. Unlike other similar ministries across the country, whose

opposition is mainly caused by the relation to alcohol exposure or abuse, Distilled Theology has

received some resistance because the church is currently facing a process of transition15. Despite

the mentioned resistance, Pr. Mathew McKimmy affirmed in an interview that:

“…there has been a great deal of support from church members who understand that

part of the mission of our church is to be continually reaching out to those beyond our existing

congregation, to make connections with those who are on the margins in different ways, or who

have been put off by bad experiences of church in the past.”16

15. Idib, 2,
16. Idid, 7.
Gonçalves 12
 Like Pub Theology, Distilled Theology was not conceived to indoctrinate, getting new

members, bring people back to the church, or less still to passing on the Gospel message in a more

friendly cultural way. In general, the conversations are quite profound and they hardly would take

place in the Sunday mornings services. Distilled Theology was designed for mutual edifying and

transformation, so that can inspire its participants to reply the model of the gatherings in their daily

lives through fellowship, dialogue, tolerance and engagement with social transformation.17

6.3.1. The profile of the group

The profile of the group was made based on information gathered through a questionnaire

previously sent. The main highlights about the profile of the participants were: mean age of 38,4

years, 50% are female, 40% male, and 10% transwoman; 70% are married, 100% had a

university education, 80% are Christian, 80% are middle class, 40% are currently working or

studying at Bethany Seminary, and 70% are connected to Richmond Church of the Brethren.

Regarding its theological thinking, the group can be defined as progressive. Currently,

the average attendance is around 6 to 12 participants, though not everyone on the same level of

participation. Such aspect is more related with personal characteristics of the participants than

the format of the conversations, since the dynamics of the group allows a wide opportunity to

participation for all. Usually, the topics are chosen with one week in advance or through the

Distilled Theology page on Facebook.

When asked if this initiative could be considered another way of being church, or at least,

an alternative to church, some participants agreed with the first statement, while others with the

17 . Ibid., 3.
Gonçalves 13
second one. Either way they demonstrated, as expected, different points of view regarding both

essence and role of the church.

Those who answered yes, justified their answer arguing that the meetings allow to

experience a sense of community and commitment with the well being of each other. In order to

support their opinion they highlighted the uninstitutionalized interaction of Jesus with the people

as a model of being church. Those who answered no, identified the church with worship, though

also recognized its communitarian aspect.

Below is a summary of the main opinions concerning this question:

“I believe it can be a part of being church, but I feel that it cannot capture the
entire experience without worship.”

“Do we praise God? Not explicitly but the Divine is definitely in our midst.”

“Many of Jesus's teachings are displayed in the social events after the sermon
and not at the pulpit.”

“I think that it is one of many ways to do that [inspire closer relationships with
one another and more personal connection to God], and so church includes many
more ways than just this to get those same experiences.”

“We are not all of the same faith, but isn’t that what church is about? Engaging
with people no matter where they are in life?”

“… it can be a temporary replacement for church for those who cannot bring
themselves to attend yet for one reason or another.”

Practically all participants think is relevant to invite others to know Distilled Theology.

They also expressed the desire to participate of a similar group in case they were move to

another city. Such information demonstrates a deep interest and consideration of the group

regarding Distilled Theology.

Gonçalves 14
 6.3.2. Direct and indirect outcomes

The gathered information through the interviews revealed important effects of Distilled

Theology in the lives of its participants. In their own words the mains outcomes were:

a) Opportunity to “voice” their questions and concerns about religion in a non-

conservative setting;

b) Opportunity to listen different opinions and perspectives in deep and authentic

conversations, but also recognition of the similarities between their points of view;

c) Strengthen of fellowship, connectedness, and collaboration between them;

d) Increase interest in self-examination and faith exploration

e) Encouragement, confidence and comfort with the own beliefs and opinions;

f) Opportunity to exploring new and creative ways of being church for the current

generation and social context;

g) Opportunity to understand the need of faith and its utility for some people;

h) Discernment of calling;

Pr. McKimmy told a special story about a young lesbian woman who had never received

the kind of hospitality, welcoming, and inclusion she had during the gatherings of Distilled

Theology. As a result, she felt herself more strengthened to engage a project of divulgation of the

stories about LGBT people’s spirituality18.

18. Idib., 5.
Gonçalves 15
 6.4. Common grounds between the related ministries

First, it is necessary to emphasize that all these ministries are, somehow, symptoms of

multi-pluralistic context we are living. They also evidence that the church, in general, no longer

exerts so much influence over the people as in the past.

According to a recent survey, 70% of the Protestants left the church by the age 23, and a

large part had not returned, even sporadically, by age 3019.

Another important aspect that characterizes the present reality is a social phenomenon

described by the Polish sociologist Zigmunt Bauman as the uprooted subject (Bauman 2002, 25).

He termed such phenomenon by describing people characterized by a geographical mobility -

usually initiated because of studies or career - significant enough to cause them a

dismemberment not only from their home community, but also of other aspects that contributed

for the formation of their cultural identity. According Bauman, the immersion of these

individuals in a pluralistic culture can weaken their previous connections with family, friends,

religion (when there), lifestyle, and so on.

In general, the people still manifest deep interest for themes related to spirituality,

religiosity, and alike. However, such interest does not mean that people want to be enrolled in a

religious institution, attend regularly in worships, or even follow faithfully its doctrines and

rules. Yet is also important to consider that the majority of those who are attending the meetings

promoted by “pub theologians” is confessional Christians. It was evident in the interview that

19. Ed Stetzer, “New Research: Many Churchgoers Not Open About Their Faith,” The
Exchange (blog), Christianity Today, May 23, 2013, accessed November 15,
2013, http://www.christianitytoday.com/edstetzer/2013/may/new-research-many-churchgoers-
not-open-about-their-faith.html.
Gonçalves 16
this majority is, in some way, still connected with the church, but unsatisfied with its

institutionalism.

7. Reflections

The survey demonstrated that there are basically two profiles among those who

participate in pub theology ministries. The first is composed for those who had a Christian

background, involving baptism, membership, confirmation (concerning Catholics), and even

ministerial involvement with their churches of origin, but not currently engaged with them, or

those who at least are reconsidering its essence and role. The second profile concerns those who

do not share the Christian faith, but who are interested in keeping in touch with people with

different religious perspectives. There are still those who do not profess any faith or involvement

with religion, and who are interested in friendly interaction with others. Among them are

atheists, free thinkers and humanists. Intentionally or not these ministries are being able to grasp

this pervasive feeling among a growing population of non-church-goers and, somehow, they are

offering them hospitality, openness, anopportunity to listen and talk, friendship, significant

bonds, and a sense of belonging.

Ministries like Distilled Theology seem to be a great way for people to publicly express

their spirituality in times of a privatized and verticalized faith (Jesus and me), or as it is commonly

heard faith without religion, without Jesus Church (institution), spirituality without community. It

seems to be clear that this ministry in particular, although it is not be considered by all of its

participants as another way to being church, is certainly an alternative to the individualism that

pervades our culture. If it is true that sense of community can be found in other situations not

necessarily linked to a church, it is also part of the biblical tradition practicing a communitarian

Gonçalves 17
faith, serving as an antidote to the isolation of people. The integration of the Distilled Theology

participants does not consist in a joint statement of faith, creeds, and beliefs; they are expressing

their need to be together, despite all differences between them.

Another important characteristic this group is its evident desire for faith-related

discussions. Such desire is explained in part because the present generation is much more

inquirer than merely receiver of the pre-established truths. Historically the practice of

questioning is closely associated to an idea of opposition to the truths, especially regarding the

church environment. In a general way does not exist in churches opportunities to develop

creativity, curiosity, much less for imagination and critical thinking. Over time, this idea has

been gradually transformed, and currently we witness the emergence of a generation deeply

interested in delve deeper into the content of their faith. Distilled Theology has an important role

in this context by fostering critical thinking of its participants, motivating them to known more

thoroughly the grounds if their faith, encouraging them to connect to people, to establish

meaningful relationships, and above all social commitment.

Finally, Distilled Theology has the ability to show for its participants that faith is

dynamic and it goes to constant transformation. Despite the need for someone to have solid

fundamentals in their faith, the clarity of that faith is not defined, nor is it definitive. It allows

everyone to accept it as a continuous process of learning and involvement with each other. This

dynamic feeds back the need for openness to listen and learn from other sources, while setting

limits will dialogue with different perspectives on life. In a context of profound religious

intolerance, which causes discrimination, prejudice and death, building relationships based on

dialogue and respect for differences is fundamental to live in community.

Gonçalves 18
 If the etymology of the word church (ekklesia) indicates necessarily an organism that is

destined to the world (to the outsiders), so, a ministry like Distilled Theology is deeply in

accordance with such definition. It is about faith, relationships, fellowship, social commitment,

spiritual growth, discernment, maturity… so, cheers!

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Ammerman, Nancy T. Studying Congregations: A New Handbook. Nashville: Abingdon

Press, 1998.

Bauman, Zygmunt. Community: Seeking Safety in an Insecure World. Cambridge: Polty Press,

2002.

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Berghoef, Bryan. “Pub Theology Is a Waste of Time.” Huff Post Religion (blog). The Huffington

Post, November 06, 2013. Accessed November 13, 2013.

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o_b_4213274.html?utm_hp_ref=religion.

“Community Facts.” U.S. Census Bureau. November 11, 2013. Accessed November 11,

2013.http://factfinder2.census.gov/faces/nav/jsf/pages/community_facts.xhtml.

Chuck Raasch, “Churches take their message to taverns”, USA Today, July 13, 2012, Friday,

http://usatoday30.usatoday.com/news/religion/story/2012-06-27/churches-

bars/56179064/1 (accessed November 10, 2013).

Galligan-Stierle, Michael. “Millennials and Ministry on College Campuses,” New Theology

Review 22, no. 1 (February 2009),

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 http://www.newtheologyreview.org/index.php/ntr/article/view/796/982 (accessed

November 11, 2013).

Guder, Darrell L., and Lois Barrett. Missional Church: A Vision for the Sending of the Church in

North America. Grand Rapids, Mich: W.B. Eerdmans Pub, 1998.

Kerby, Rob. “Mixing Bibles, Bars and Beer, Missionaries Head for the Pubs.” Beliefnet.

November 10, 2013. Accessed November 10, 2013.

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pubs.php.

Luther, Martin, William Hazlitt, and Alexander Chalmers. The Table Talk of Martin Luther.

London: G. Bell and sons, 1902.

Muldoon, Tim. “Sowing the Seeds for Ministry.” America - The National Catholic Review, July

21, 2008. Accessed November 10, 2013. http://americamagazine.org/toc-past/2008-07-21.

Newbigin, Lesslie. The Gospel in a Pluralist Society. Grand Rapids, Mich: W.B. Eerdmans, 1989.

Passi-Klaus, Susan. “A church without walls.” United Metodist Church. February 4, 2010.

Accessed November 10, 2013.

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5821

Roberto , John and Hayes, Mike. “Best Practices in Young Adult Faith Formation.” Lifelong

Faith Associates. November 11, 2013. Accessed November 11, 2013.

http://www.lifelongfaith.com/uploads/5/1/6/4/5164069/best_practices_-

_young_adult_faith_formation.pdf.

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Stetzer, Ed. “New Research: Many Churchgoers Not Open About Their Faith.” The

Exchange (blog).Christianity Today, May 23, 2013. Accessed November 15,

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churchgoers-not-open-about-their-faith.html.

Snyder, Christopher. “Texas Church Attracts New Followers with Beer” (video). November 12,

2013. Accessed November 10, 2013. http://www.foxnews.com/us/2013/11/12/texas-

church-attracts-new-followers-with-beer/.

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11, 2013. http://www.richmondcob.org/about/.

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 APPENDIX A

INTERVIEW ON DISTILLED THEOLOGY

F-110-H Exegeting the Call and Culture of Ministry

Interviewer: Alexandre Gonçalves

Interviewee: Matthew McKimmy, Pastor, Richmond Church of the Brethren

“We are not trying to indoctrinate anyone with a particular

set of beliefs or understandings; we meet mainly for mutually
edifying and formative conversation and fellowship”.

Pr. Matthew McKimmy

The following interview intends to describe a type of ministry that, even if is not innovative, has
awakened the interest of countless individuals around the world. Commonly known as Pub
Theology, or theology in the bar, this ministry is characterized by being an initiative that offers
an opportunity for anyone, believer or not, to talk about spirituality, faith, theology, religion, and
other matters of human concern with theological meaning. In other words, is a type of a
welcoming and pleasant meeting around a table – generally weekly – where people are invited to
an open conversation about their thoughts outside of institutionalized patterns of the religion.

Led by Pr. Matthew McKimmy and sponsored by Richmond Church of the Brethren, the
ministry named Distilled Theology has provided a similar gathering setting in the city of
Richmond, IN. In the interview, Pr. McKimmy talks about how this ministry has discovered new
and creative ways of being the church.

Gonçalves 22
ALEXANDRE GONÇALVES: Could you give a brief introduction about your theological
formation and pastoral experience?

PR. MATTHEW McKIMMY: I have been pastoring with the Richmond Church of the Brethren
for a little over 5 years. When I began at Bethany Theological Seminary, I did not particularly
intend to find myself in congregational, pastoral ministry. Even as I began to consider the
possibility, I knew it would take a very unique and flexible congregation to be a good match for
my style of ministry.

My theological formation has primarily been within the Church of the Brethren, which I have been
connected to all my life. My experience within the CoB has been rather diverse, among several
different congregations, which has helped form me into the person I am today. My time at Bethany
helped me discover new patterns of critical and creative theological thinking. During seminary, I
was also introduced to conversations going on in other parts of Christianity, particularly along the
“emerging” edge of new ways of being in ministry as the church in the 21st century.

GONÇALVES: During a prior conversation you told me that is appropriate to consider

Distilled Theology a Richmond Church of the Brethren’s ministry. From where the idea to
hold weekly meetings around a pub table in order to discuss issues related to life,
spirituality, theology, and other current events came from? In addition, in your opinion
exactly why such activity can be consider a ministry?

PR. McKIMMY: I had heard of such “pub theology” gatherings before and had even attended
one or two meetings of another group here in Richmond, “Happy Hour Heretics.” The idea for
this particular ministry took shape around the desire to gather a group to read the book
Insurrection by theologian/philosopher Peter Rollins. We knew that this book pushed the
boundaries of the role and purpose of church, calling into question what church should be about,
so we chose to model that in the way we would meet to discuss the book.

Before we were called Distilled Theology, we were simply a book discussion group to talk about
Insurrection. After meeting for about 9 weeks and finishing the book, those who had been
participating did not want to stop meeting. So we began to discuss what the future could look
like for our group and decided to continue under the name Distilled Theology.

Gonçalves 23
Since finishing that initial book we have discussed many topics and trends, sometimes based on
things participants have read and shared online, sometimes based on subjects of shared interest.
We have also recently finished another book series on Faitheist: How an Atheist Found Common
Ground with the Religious.

Such a gathering is a ministry of the church because it provides an opportunity for deep
conversation between members of the congregation and those who might otherwise not feel
comfortable or interested engaging in other church-related activities.

GONÇALVES: Is there some special meaning in the name Distilled Theology?

PR. McKIMMY: I think good names are incredibly important, so we spent several weeks
brainstorming a good way to identify what it is that we were about and what we might call
our gathering.

“Distilled” is a play on words referring to the fact we meet in a pub, since certain types of
alcohol and spirits are made using a process called distilling. For us, Distilled also refers to a
process of clarifying thought and coming to deeper understanding.

“Theology” at its most basic definition means God-talk, which is a strong component of what we
do. Most of our conversations intersect in multiple ways with our religious and spiritual beliefs
and the ways we put them into practice in the world around us.

GONÇALVES: Distilled Theology's description in its page on Facebook says,

"Conversation where faith is shaken, not stirred, new understandings are brewing, change
is fermenting, and resurrection leads to insurrection”. Could you give some examples of
how this statement describes what happens in your meetings?

PR. McKIMMY: The final line of that – resurrection leads to insurrection – is drawn directly
from Peter Rollins' book, which was our initial impetus. Rollins encourages his readers to
consider how the resurrection of Christ necessarily leads to insurrection from the self-centered
status quo of the world around us.

Distilled Theology is intended to be a place where no question or topic is off limits, where we

Gonçalves 24
can discuss things that may seem too edgy to engage elsewhere. There is a sense that we all come
as we are, and we are quite diverse, but together we can engage in conversation that has the
potential for mutual transformation. So while we may not share all the same spiritual, social, or
political views, by coming into honest conversation with each other there is possibility for lives,
and our world, to be changed.

GONÇALVES: How long has this ministry existed and what is the profile of
its participants?

PR. McKIMMY: We began in April 2012, just after Easter. During Lent that year our Sunday
morning worship gatherings were loosely connected to this idea of asking big, off-limits
questions. Therefore, as a follow-up to that we began that initial Insurrection book discussion. It
has been a great way to continue that conversation in creative ways.

We have had quite a few different participants over the past year and a half. Initially the group
was about 6-10 people, mostly people already connected to the church. From the beginning there
were also at least two other friends who responded to the invitation to read that book with us.
Both of them would fit into the “spiritual but not religious” category.

A few church-related people stopped once the book was done, but we also gained a few new
occasional participants as well – mostly seminary students.

At this point, we still have about 6 of our original people and several newer folks. Our average
attendance is still about 6-12 and we are still a mix of people who are connected to Richmond
CoB in other ways and those who are not. Our ages range from young adult to middle-age. We
come from Brethren, Quaker, Catholic, evangelical, and atheist backgrounds and beliefs. We tend
to be on the more progressive end of the social spectrum and mostly white middle-class, though
we gladly welcome anyone who might join us.

Over the lifespan of this gathering we have had about 25-30 different people involved, total.

GONÇALVES: How does the practical functioning of the ministry in an environment non-
formal and non-institutional? Please, describe how the meetings are conducted.

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PR. McKIMMY: Part of the appeal of Distilled Theology is that it is so informal and non-
institutional. We are not trying to indoctrinate anyone with a particular set of beliefs or
understandings; we meet mainly for mutually edifying and formative conversation and fellowship.

Our pattern is typically to start shortly after 5:15pm with a brief introduction to the day's topic, if
one has already been chosen. (We sometimes choose topics a week ahead or through a shared
Facebook group.) The person who suggested the topic usually gives this introduction. If it's topic
picked by the group, usually I introduce it, if I am present. If there is a particular article, video, or
other media that inspired the topic we may share a brief synopsis.

On weeks when a topic hasn't been chosen ahead of time I'll ask what's on people's minds, what
they've been reading lately, and if there's a topic they might suggest that could be of interest to
the group. It usually does not take us long to come up with something and some of our best
conversations have happened this way.

I try to keep track of time, since we attempt to keep our meetings to an hour. I announce when
we have reached 6:15, ask for suggestions for topics for next time (if we haven't already
generated one) and give folks the opportunity to leave. Sometimes, if the conversation is
particularly rich, some people choose to stay and continue talking.

GONÇALVES: What tangible outcomes - direct and indirect – you consider as fruits of
Distilled Theology, both in the lives of its participants and in Richmond CoB?

PR. McKIMMY: I really appreciate this question! Several of the general outcomes I have
experienced are a deeper sense of connectedness and vulnerability between people who have
regularly been a part of Distilled Theology. There also seems to be more openness to exploring
new and creative ways of being the church among participants who are otherwise connected with
RCoB, though this could be a matter of people who are predisposed to such thinking find
themselves drawn to Distilled Theology. Either way the deep, authentic conversations that take
place have provided a venue for the deepening of faith and relationship, both within and beyond
the traditional boundaries of the congregation.

I have seen friendship and collaboration arising between participants who otherwise would have
never connected with each other through our church's other ministries. I have seen one

Gonçalves 26
participant discern a calling to deeper theological study. One of the most moving stories that has
come out of Distilled is that of a young woman who was invited to the initial book-study group.
She was a mutual friend of several of us, though not a church-goer. As a lesbian woman she had
never experienced the kind of welcome and inclusion that she did at Distilled and, though she
has moved away from Richmond now, it energized and empowered her to begin a new, nation-
wide project collecting and sharing stories from LGBT persons about their spirituality.

Since we do not currently have any Sunday-morning adult Christian education or spiritual
formation programs, Distilled helps to provide RCoB opportunity for the generative
conversations that such programs would traditionally offer. Lastly, there is a tangible sense that
Distilled Theology shows that we are the kind of church that wants to meet people where they
are at – even if that means breaking out of the safety and security of our building and traditional
patterns of church life.

GONÇALVES: In your opinion what are the main strengths of this kind of ministry, and
what are its major vulnerabilities?

PR. McKIMMY: Strengths include getting church members together outside of our building and
at a time other than Sunday morning, creating opportunity for invitation and connection with
friends who might not otherwise be interested in church-related activities, and providing a space
to ask and wrestle with questions that might not traditionally be considered appropriate for
Sunday morning.

Vulnerabilities include excluding families with children or other persons for whom the pub
setting feels inappropriate, potential for outsiders misunderstanding our mission and purpose:
being perceived as a group that is only interested in getting together and drinking, rather than for
robust theological and spiritual conversations, concerns from more traditionally-minded church
members that this ministry has not resulted in any new participants on Sunday mornings.

GONÇALVES: Have you already participated in another similar initiative in other places?
If yes, what are the main differences you can perceive between them?

PR. McKIMMY: There is another group that meets on a monthly basis here in Richmond called

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Happy Hour Heretics. That group is more of an ecumenical project, rather than having a clear tie
to a single congregation as our group does. I believe there is a local Catholic group – Theology
On Tap – though I don't know anything more about them other than I've heard of their existence.
I've also read about other Pub Theology groups.

Happy Hour Heretics assigns a different person to bring the topic and lead discussion each
month, whereas Distilled Theology tends to be more organic in topic selection, varying between
topics I have thought of and topics or books suggested by others. The weekly nature of our group
also changes the dynamic, providing more regularity of contact and relationship-building.

GONÇALVES: Do you have knowledge about the reactions caused by Distilled Theology among
pastors, ministries, and leaders from other churches? What kind a comments do they make?

PR. McKIMMY: At this point, I am not aware of any negative comments. The pastors I have
talked with about our program have tended to see it as a unique and creative way of blending
outreach, fellowship, and meaningful dialogue.

GONÇALVES: In general, is this ministry facing more resistance or it is receiving

acceptance? From whom do you receive more support, and from where come the main
criticisms?

PR. McKIMMY: The main criticism I have heard has come from some church members who do
not see how Distilled Theology provides meaning, purpose, or value to what they described as
the “core” of our church, by which they meant those who typically gather on Sunday mornings
and those who give financially to support our budget. Such critiques tend to come from people
who have not attended Distilled and for whom it would not be of particular personal interest.

On the other hand, there has been a great deal of support from church members who understand
that part of the mission of our church is to be continually reaching out to those beyond our
existing congregation, to make connections with those who are on the margins in different ways,
or who have been put off by bad experiences of church in the past.

Overall I would say that it has received more acceptance than resistance, and that the resistance I
have experienced has come only recently as we have begun to deal with some other stressful
Gonçalves 28
situations within the congregation.

GONÇALVES: Finally, could you describe how Distilled Theology has affected your
conception about ministry and contributed to your pastoral activity?

PR. McKIMMY: One of the things I personally have gained from Distilled is a reminder of my
role as an opportunity-creator and facilitator of relationship and conversation. As a pastor helping
this community to follow in the way of Jesus, Distilled Theology has provided space to gather
around the table of Christ in a way that welcomes and involves those who might otherwise feel
excluded. It has provided me, and our church, a way to show outsiders that there is a broad
diversity of Christian belief and practice beyond what tends to get portrayed in the media. This
last aspect has helped to show that when it comes to evangelism we have a lot of damaging,
negative stereotypes to overcome and that the easiest way to begin to overcome them is through
authentic, meaningful conversation.

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 APPENDIX B

Pictures

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Distilled Theology page on Facebook

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