Coercive decontextualized manipulation

David Fitch using unnecessarily big words - we are reacting against a coercive decontextualized manipulation of the gospel* - but otherwise making good sense in his new blog post: What the Missional Church is missing: Proclaiming the Gospel.

I like a lot of what David Fitch writes, though it puzzles me that he has such a strong focus on spending quite so much time in Starbucks - not on mission but on coffee.  However, as he notes in his third point: An understanding  of what it means to be with people, so as to listen long enough to create the opening whereby you are invited to proclaim the gospel as it most makes most direct sense within this person’s life. That's probably what Starbucks is all about....

Fitch's recent book, Prodigal Christianity, has had some mixed reactions - I haven't had a chance to read it yet (I'm in a P T Forsyth mode at the moment, thanks to Jason Goroncy), but I'll aim to get onto it at some point.  One Amazon reviewer wrote about it: Take a bit of David Bosch, combine him with Darrel Guder and Lesslie Newbigin, shake in Tim Keller, Scot McKnight, Alan Hirsch and bake on a broad Augustinian base, and you'll get Prodigal Christianity, an unique and filling book that Christians living in the 21st century should read.



*Or: there’s an epistemological shift here that goes way beyond the cognitive enlightenment modes of communication most Americans are addicted to.

Re Mission

Paul Fromont muses on the Prodigal Kiwi blog:

If the church according to St. Paul is the "new creation"; if Lesslie Newbigin has emphatically said, “the Church is the hermeneutic of the Gospel ” and as Andrew [Perriman] writes, “The church is the medium of its message”, what is the actual on-the-ground message that the church in the West largely conveys? Or, perhaps more to the point, what are the messages (pl) the church (and churches) conveys, and to what degree are these both hermeneutically and credibly aligned to the gospel and yet also critiqued and challenged by God’s “good news” embodied and enacted in Jesus of Nazareth, by means of the filling of the Spirit…? And, for that matter, is it actually possible for the church to get out of the way of the unfolding drama of God’s purposes for all of creation?

And while we're mentioning Andrew Perriman, here's some notes about his 2007 book (which I've only just caught up on - it came out in the interim between my leaving OC Books and arriving at National Mission)

Re:Mission: Biblical Mission for a Post-Biblical Church was published by Paternoster in their ‘Faith in an Emerging Culture’ series. The book builds on the argument of The Coming of the Son of Man but broadens the scope of its historical-realist narrative to embrace an understanding of ‘mission’ that arises out of the summons to Abraham to be the progenitor of a creational microcosm, a world-within-a-world, an authentic humanity.

The green-tinged picture of an escalator on the cover alludes to Jesus’ suggestive remark to Nathanael about the angels of God ascending and descending on the Son of man. To Perriman’s mind it is an image that captures marvellously the intersection of the Bible’s two defining narratives: one about the vocation of a people to recover the original blessing as God’s new creation amid the nations and cultures of the world; the other about the rescue of that people through the suffering and vindication of the Son of man and the community that associates itself with him during a period of eschatological crisis. It is out of that clash of stories that we must fashion a sense of identity and purpose for the post-Christendom era.

Mission List

Andrew Jones (Tall Skinny Kiwi) writes in a recent blog post:

The challenge of missions and how we are responding has radically changed. There is a greater need for storying the gospel, utilizing the new media, recognizing the next generation is doing things differently, understanding world religions, appreciating the holistic nature of the task at hand and providing some holistic metrics for measuring our progress that go beyond bums on a pew or churches in a network.

One of the biggest changes we have experienced is the need for a more streamlined way of doing mission overseas with less wastage - that means a focus on social enterprise, micro-business and a sacrificial lifestyle that is more sustainable and more incarnational among the people.

As you'll note from the second paragraph, he appears to be talking about 'overseas' mission. However the first paragraph in particular is very pertinent to local mission as much as overseas. Here are the various points again, in list form:

Storying the Gospel
Utilizing new media
Recognizing the next generation is doing things differently
Understanding world religions
Appreciating the holistic nature of the task
Providing holistic measures for measuring progress beyond bums on seats

That should be enough of a task to get on with for today....

Vocation vs Job revisited

An extract from a post by Bob Hyatt in the Out of Ur blog, again on the topic of where 'job' ends and 'vocation' begins - or vice versa.

First, as always, I need more fully to embrace the Gospel at a personal level. My failure at turning off ministry and making true rest a part of my weekly rhythms reveals within me a basic disbelief of the Gospel truth that Jesus is enough and that my identity can and should be rooted in his finished work for me--not the results I get, the church I pastor , how well (or poorly) it’s doing, or whether I think people are approving or disapproving of me based on the amount of access I give them to myself and my time. The only way we pastors will ever find sustainability and longevity in ministry is if we do what we tell other people to do ALL THE TIME: Rest our souls in the finished work of Christ. Stop getting our identity from our job/ministry. Take some time to unplug, unwind and, more importantly, connect with God, our families and our own souls again.

Bullying: church, schools

Bullying is a topic that's coming increasingly to our attention within the church. This blog post about pastors being physically threatened and their families verbally abused by members of their own congregation, brought a bunch of comments in which the stories are horrendous.

Yesterday I caught up with a short video from Sweden - it has an English soundtrack - in which a young boy is seen being bullied (somewhat mildly at this stage) by some older boys.



What is interesting about the turnaround in the video is that the other older boy does something that has a ring of the Gospel about it. Sharing in the pain the victim is suffering, but in the process, turning the evil away. It would make a good starting point for a Gospel sermon, even though that isn't what the makers intended.

For a different look at the problem of bullying - in a Japanese school context - check out this video report. It runs for about 21 minutes.

Play and Theology

I was alerted to this quote by Robert Jenson on the Inhabitatio Dei blog, which is run by Halden Doerge. Jenson is coming to Dunedin as the University of Otago’s Burns Lecturer, and will lead a half-day seminar at the Knox Centre on the subject of the Eucharistic Church being a Missional Church on the 13th March, 2009.

Play is meaningful action that does not need to seek its meaning in some achievement exterior to itself. It is what we do because we do not have to. It is action to which the future opens as gift rather than as burden. The life of the Trinity is sheer play. As play with the Trinity, liturgy is anticipation of life in the Fulfillment–the closest we get to freedom. It must be admitted that liturgy-as-play is a rather rare occurrence in America’s recognized churches.

Robert W. Jenson, Story and Promise: A Brief Theology of the Gospel about Jesus (Philadelphia: Fortress Press, 1973) pg 184.

Shane Hipps

The video clip below is part of an interview Out of Ur did recently with Shane Hipps. I don't know much about Hipps except that he's the author of a book due to be released this year called, Flickering Pixels - how technology shapes your faith, and that somewhere along the line he realized he was spending his life working diligently to perpetuate consumer culture and promote values that ran counter to his most deeply held beliefs.
In this brief clip (about 4 minutes) he points out two things.
1: that you can't really have 'virtual' community. The virtual negates what community is about. He lists four points relating to community:

a. communities have shared history
b. they have a sense of permanence, which gives history
c. they have proximity: people get together with each other
d. they have a shared imagination of the future.

For Hipps, only the last of these four has a possibility in virtual terms: it gains future fast, but loses the other three in the process.

2: the second life site is, for Hipps, a disembodiment of the Gospel - as were radio and tele-evangelism before it.



I suspect you won't entirely agree with Hipps, and four minutes isn't long for him to make his case, but he's worth considering, all the same.

Social Gospel

Any gospel which is not social is not gospel. God so loved the world that.... He didn't just sit in His great theological rocking chair stroking his white beard and glory in His love for the world. He did something about it. He became social in the form of His Son. He lived, interacted, and behaved in a real social environment, disclosing God's social way. In the incarnation the spiritual "word" became a social "event." To say it another way, the social event was itself a word which communicated to men. Word and deed are inseparably cemented into one in the incarnation.

Donald Kraybill
The Upside-down Kingdom

Daniel Oudshoorn on mission in the here and now

Just came across a very good essay that first appeared in the New Zealand magazine, Stimulus, back in February 2006. It's entitled: Speaking Christianly as a missional activity in the midst of Babel. (It has a subtitle: Christian living as the exegesis of the Gospel proclamation after the end of history.)

The piece is by Daniel Oudshoorn, about whom I can't find a lot, except that he's been a student at Regent in Vancouver.

The essay is full of great quotes, but I'll stick to just one: Western Church talk about mission is often dominated by strategising. The church, driven by a pragmatism that is itself definitive of western culture, searches for the strategy that will cause mass conversion.

You can read the complete essay here.
Stimulus doesn't have all its material online; only a selection. However, many of their printed back editions are still available.

Integral Mission

René Padilla writes on the Integral Mission blog and asks What is Integral Mission Anyway?
He begins by saying:
Although it has recently become fashionable to use the term integral mission, the approach to mission that it expresses is not new. The practice of integral mission goes back to Jesus himself and to the first century Christian church. Furthermore, a growing number of churches are putting this style of mission into practice without necessarily using this expression to refer to what they are doing: integral mission is not part of their vocabulary. It is clear that the practice of integral mission is much more important than the use of this new expression to refer to it.
He goes on to compare the traditional view of mission, with its four dichotomies, and then discusses integral mission:
When the church is committed to integral mission and to communicating the gospel through everything it is, does, and says, it understands that its goal is not to become large numerically, nor to be rich materially, nor powerful politically. Its purpose is to incarnate the values of the Kingdom of God and to witness to the love and the justice revealed in Jesus Christ, by the power of the Spirit, for the transformation of human life in all its dimensions, both on the individual level and on the community level.

Newbigin on the Net

Via a blog leading to another blog leading to a link, I came across the Newbigin.net site this morning. Lesslie Newbigin is one of the best-known mission thinkers of the 20th century and we can boast a direct connection to him through one of the people working in this office. (What's that about six degrees of separation?)

Here's the information about the site:

Newbigin.Net is a dynamic searchable database concerned with the writings and life of Bishop J.E. Lesslie Newbigin. It includes both a comprehensive bibliography of his writings and a wide-ranging collection of texts written by him - over two hundred in all. It also contains some significant interactions with his thought.

Newbigin.Net provides researchers with extensive tools for the in-depth study of Newbigin's thought, including such areas as the theology of mission, ecumenism, and "Gospel and Culture".The website contains the full text of many hard-to-find or previously unpublished items.

A DVD titled "Bishop Newbigin in India" is now available. Containing 72 slides, it includes commentary by Lesslie Newbigin describing mission and ministry in the Church of South India. Produced and mastered at World Mission, Church of Scotland, from feature material assembled by Time Life Magazine about 1958. May be ordered by email from: Rev’d Murdoch Mackenzie or by snail mail from: "Torridon", 4 Ferryfield Road, Connel-by-Oban, Argyll PA37 1SR, UK.

Missional Shift or Drift

Leadership Journal conducted a survey in May 2008 asking nearly 700 evangelical pastors how their perceptions of the gospel and mission currently compare with their understanding a decade ago. The results were illuminating, and have been summarised in a report by Helen Lee. What follows here is a brief look at some of the highlights.

Compared to ten years ago, they found

• Pastors are focusing more on the Gospels than on the Epistles.
• More pastors believe the gospel is advanced by demonstration and not simply proclamation.
• More pastors say the goal of evangelism is to grow "the" church rather than to grow "my" church.
• More pastors believe partnering with other local churches is essential to accomplishing their mission.
  

Scot McKnight says, "The shifts have actually been going on for maybe 25 or 30 years. There has, though, been a surge in the last ten years. Evangelicals rediscovered the Gospels, and began to reframe their understanding of the gospel in terms of the Kingdom and not just justification."

Five changes are gaining momentum in congregations all across the country:

* Affirming the whole gospel
* Not looking to a megachurch model
* Focusing on making disciples
* Encouraging a missional mindset as a means of spiritual formation
* Establishing partnerships to advance the gospel

Smaller more adaptable churches are being seen as more viable than mega-churches. David Platt said, "We've learned that we don't have to bring people into a building to accomplish our mission." And Dave Gibbons says, "The pastor is now a subcategory of the church. I am now thinking about how to gear everything so that the laity is leading. It's all about how to make our congregation feel as though they are the leaders of the church as opposed to the pastoral staff."

Larry Grays, pastor of Midtown Bridge Church in Atlanta, whose congregants are mostly urban professionals between 20 and 40 years old, has learned that his people want more opportunities to serve the community around them. As a result, Sunday mornings have become less important as the emphasis shifts to inculcating a mentality that service should be a seven-days-a-week commitment.

Partnerships between churches are increasing, and a humility regarding non-Western churches in growing. Gibbons again: "We tend to be patronizing, thinking that we know more, but often it's the locals who know more, and we need to partner with the government, with educational institutions, or other organizations instead of going alone."

Some cautions are aired: don't move from one extreme to the other, from the seeming severity of the Epistles to the social action of the Gospels, from proclamation to 'demonstration evangelism', from leading your congregation to suddenly expecting them to take the initiative.

The full report is here.

What is the Gospel?

Greg Gilbert tells us that there are two different, both equally valid, views of what the Gospel is. Both have their place, but defining which one is the answer to someone's question is another issue.
These are the two 'questions:'

1. What is the gospel? In other words, what is the message a person must believe to be saved? And
2. What is the gospel? In other words, what is the whole good news of Christianity?

Greg's first post on this topic looks at the two 'answers' to these questions. In his second post he looks at the two ways the written Gospels themselves look at what the Gospel is, quoting a number of different passages on the topic, and in his third post he ties the two approaches to the Gospel together.

Three posts that are well worth printing out rather than skimming through online.

A Gospel Approach for Postmoderns

We hear a lot about postmodern people these days, and how difficult it is to get the message of Jesus across to them.
One worker in college ministry in the States has come up with a simple way of doing this. James Choung believes that young people are well aware of something being wrong with the world. They may not call it sin (at least not before they become Christians), but they know that things are awry.
On one hand we have beauty and perfection and wondrous design; on the other we have ugliness and mess and distortion, things that upset our sense of balance in the world, and make us realise – even if we won’t say it – that things aren’t what they should be.
Choung’s simple way of taking people from that point of dissatisfaction through to belief in Christ can be drawn on a paper serviette.
First he talks about the longing in our hearts for a world that’s free of wrongdoing and evil and other garbage. People have an understanding that things aren’t the way they should be, and can easily agree that the thirst for a more perfect world may well be evidence that such a world has existed, or will exist in the future.
At that point they need to face the fact that in spite of their best intentions they all contribute to the mess in the world; no one is free from guilt in this regard. Their unwillingness to help others, to clean up the problems they create, to refuse to do good when they could - and a host of other things – all show that their failure to love others is also a failure to love God.
Choung says we still need to ask people to “repent” – literally, to change their mind” or to have a new way of thinking. They have to let their selfish lives die with Jesus – so they can have a new life of loving Him and their neighbour. Choung says, ‘That’s a huge call to faith for this generation.’
Jesus often simply said to people, Follow Me. He didn’t require them to be without sin before they did so; he wanted them to be willing to change. That’s the step postmoderns often want to skip: having realised the wrongness of things, they think they can get straight on and make things right on their own – without any help from Jesus.
But Choung tells them that only Jesus can put to death the selfishness of their lives. Without Him, moving onto ‘saving’ the world is just an empty dream.
The fourth step in his diagram is also important: once they accept Jesus, they need to see that He’s sending them on a mission; He’s not just giving them eternal life without any need to call others to Him. And within that call are all the areas of mercy, justice, acting rightly that Micah talks about.
On the surface, Choung’s approach isn’t particularly radical. Helping people face their understanding of a world gone wrong is maybe a slightly different but more ‘user-friendly’ starting point. It obviously works.

An article on Choung and his four circles appears in the July 2008 Christianity Today. It can be found online.

Do they understand the Gospel?

Mark Broadbent makes a positive case for checking that young people understand the Gospel, in a recent post on neoleader.
Using eight points, he discusses what he and his church have learned about reaching young people.
1. Make sure you and your leaders understand the Gospel.
2. Emphasize key doctrines
3. Take every opportunity to bring out the Gospel
4. Do 6-8 messages a year specifically on the Gospel
5. Do at least two series in depth on the Gospel each year
6. Stop asking people to make a commitment
7. Don't ask them to become Christians - many think they already are
8. Run a basic Christianity course.

These are just the headings. Check out what he has to say in detail on the post itself.

Born Again? Not quite

Second Life is—well, for the uninitiated, it is hard to explain. Some call it a game, but in reality it is ultimate virtuality: a virtual, 3D, online world that is continually created and updated by its residents. Originally introduced to the public in 2003 by the company Linden Lab, Second Life now boasts over a million members from around the world, up to 50,000 of whom will be online at any time.
In this virtual world you can take on an entirely different personality, do things you'd never do in your 'First Life', behave badly - or do good. It sounds like a place where Christianity has no place.
In fact, there are some 100 'churches' listed in Second Life. Some, like the Church of Apathy, were obviously created as a joke, but others advertise legitimate doctrine, membership, and church functions. Because Second Life is as real to many people as the life you and I live, some Christians have found it a place of opportunity to talk about the Gospel to those who haven't heard.
One such is Second Life resident “Emmanuel Hallard.” He started the Christian Church of Second Life two and half years ago. “I felt that Jesus’ saying, ‘Go into all the world’ included Second Life,” explained Hallard, who in his “First Life” is Lee Wilson, a minister, author, and actor who works for the Family Dynamics Institute, a nonprofit marriage and family ministry located outside of Nashville.
Wilson spends around 10 hours per week in Second Life, communicating with his church’s 1,000 members, developing the church “property,” leading Bible discussions, talking with church visitors, and exploring new areas of the world.
Other Second Life churches function in a similar manner, offering Bible studies and discussion groups. Some hold special events based on the liturgical calendar, such as Easter gatherings and special prayer services.
What may seem strange to people who don't inhabit this 'other' world plainly works for those who do.
Who would imagine the Gospel reaching into such a place?

Not 'either or'

It is not a matter of engaging in both the gospel and social action, as if Christian social action was something separate from the gospel itself. The gospel has to be demonstrated in word and deed. Biblically, the gospel includes the totality of all that is good news from God for all that is bad news in human life—in every sphere. So like Jesus, authentic Christian mission has included good news for the poor, compassion for the sick and suffering justice for the oppressed, liberation for the enslaved. The gospel of the Servant of God in the power of the Spirit of God addresses every area of human need and every area that has been broken and twisted by sin and evil. And the heart of the gospel, in all of these areas, is the cross of Christ.

- Christopher J. H. Wright
International director of John Stott Ministries (from Knowing the Holy Spirit Through the Old Testament)

No single gospel message?

If I had to put this [the Gospel] outline in a single statement, I might do it like this: Through the person and work of Jesus Christ, God fully accomplishes salvation for us, rescuing us from judgment for sin into fellowship with him, and then restores the creation in which we can enjoy our new life together with him forever.

In an article in the Leadership Journal online, Tim Keller writes that while there may only be one Gospel message (which he's tried to put into a single statement form above), there are many forms of the message. After discussing the different 'forms' and the possibility of there being more than the ones he mentions, he goes on to talk about preaching the Gospel in different ways, as follows:
1. I don't put all the gospel points into any one gospel presentation.
2. I use both a gospel for the "circumcised" and for the "uncircumcised."
3. I use both a "kingdom" and an "eternal life" gospel.
4. I use them all and let each group overhear me preaching to the others.

More from Tim Keel

Two more quotes from Mr Keel, and then I'll give him a rest:

I am discovering that our postmodern world is consumed with questions of creation—even if they are not framed that way explicitly. We can hear these questions whenever our contemporaries ask, "What does it mean to be human, especially as more and more of life is influenced by and even dependent on technology?" "How do we understand gender and sexuality and how both are expressed?" "How do we live in an ecologically responsible way?" "How might a just economy function sustainably?" Have you had these conversations? Have you talked to the teenagers among you who are verbalizing these concerns? These are the questions our culture is wrestling with.

People are not asking the traditional gospel question much anymore. Asking, "If I died tomorrow, where would I end up?" does not generate much life. But asking people, "If you had just a few years left, what kind of life would you want to live?" generates enormous energy. It is a question of hope, something our balkanized world sorely needs.

The Revolution Misses You

Tim Keel, in a Christianity Today online article, An Efficient Gospel?, writes:

A socially progressive journalist named Zack Exley has been documenting a massive cultural shift that is happening among young, theologically conservative evangelicals. Writing for the left-leaning, semi-socialist magazine In These Times, Exley has chronicled his journey into the surprising world of socially conscious, justice-oriented evangelicals who are living out their faith in increasingly radical and sacrificial ways. In his article "Preaching Revolution" (complete with a Che Guevara-ized portrait of Jesus on the red magazine cover), Exley wrote:

"Recently, I blogged a series of essays titled 'The Revolution Misses You' in which I called for progressives to revive the forgotten dream of practical yet radical change. Friends and colleagues immediately scolded me for using 'extreme' terms such as 'revolution' and 'radical.' 'You'll only alienate people,' they said. 'This will come back to haunt you.' At first I was surprised by what felt like a dramatic overreaction. But I soon realized why I had fallen out of sync with the progressive mainstream on the use of the R-words: I had been spending time listening to and reading evangelical Christians who are preaching revolution."

Exley's blog, "Revolution in Jesusland," has followed his pilgrimage across America to communities that embody this spirit of demonstrating the kingdom of God—not just for themselves in the transcendent then and there, but also for others in the immanent here and now. He is one of many people who would otherwise have written off Christianity who are ready to give the gospel another hearing (or perhaps better, viewing). They are realizing that salvation is more than what had previously been advertised.

Exley's essay has been removed from his blog and is now available in book form. You can read a 'draft' version
of it online, or buy the finished version for US$6.95.