Lack of imagination....

These are radically different kinds of questions than the ones currently being asked by denominations and congregational leaders. In Missional: Joining God in the Neighbourhood I argue that we’re controlled and shaped by what I call church questions. No matter what the style or brand - be it traditional, contemporary, emergent, missional etc. - the basic underlying questions are focused on how to improve, change, reorder, redesign, remake the church in one form or another. Discussions are about what types and models of church are needed, they focus on how to, one more time, restructure what already exists, put a commission together to imagine new forms, or change existing books of order and discipline to make the church more open. All these activities, which have some value, are shaped by a single, common imagination. Church is the centre of the conversation, the subject, object and end of all these discussions. It’s this imagination that’s blinding and binding Christian imagination from the ways the Spirit is actually unravelling our existing church world and pushing us across boundaries into unknown spaces where we no longer have the maps or control.

Alan Roxburgh in his article: Rediscovering the Neighbourhood

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.

Good and beautiful

The Apprentice Series is a collection written by James Bryan Smith and published by InterVarsity Press.

There are three titles in the series: The Good and Beautiful God, The Good and Beautiful Life, and The Good and Beautiful Community. This last title has just been released. According to IVP, “The series is designed to guide readers in an apprenticeship with Jesus recognizing that we follow Jesus to become like Jesus.”

“The Apprentice Series is based on a simple structure for producing change.. The first “element” is actually the Holy Spirit. It is the Spirit that enlivens all our efforts to follow Christ—including the other three components of transformation.

“The second area where change can happen is in transforming our narratives. Narratives are the stories we live by that give our life purpose and explanation. Often our narratives are at work in our lives without our knowing it. We have narratives about God, our self, others and so forth. Many of us have narratives about God that do not match the narratives that Jesus revealed. We cannot change our behavior until we change the narratives that guide us.

“One way to change our narratives is to engage in soul-training exercises, which makes up the third component of transformation. Each chapter includes a practice that helps the reader open to the Holy Spirit and begin replacing false narratives with the true narratives of Jesus. The exercises are often simple and usually counter-cultural. For example, the first exercise of The Good and Beautiful God is sleep, because when we sleep we are relinquishing our perceived control of life and inviting God to be God.

“The fourth and final component of transformation is community. We cannot change on our own, we need other people on the journey with us to encourage and challenge us.”

And of course, this fourth area is the focus of the third and final book.

There’s a good review of the most recent book here, as well as an overview of what’s in the second book.

Out of the blue

I can't resist passing on this video that Bosco Peters posted on his site. It's worth reading his pseudo-serious commentary on this 'liturgical form' as well.



What's intriguing about this is that the church seems perfectly 'normal' one minute - blokes in suits and ties and jackets - and then goes into explosion mode the next. What brings on that sudden move of the Spirit? It'd be great to see this in some churches in New Zealand - none of the Pentecostal meetings I've ever been to were quite this hilarious (hilarious in the best sense of the word).

And I love the way the singer carries on singing, with laughter in his voice - and the bloke dives into the baptismal pool.

Listening to the 'right' preacher

One of the interesting points made on more than one occasion at the Calvin Conference held over the last couple of days was that Calvin was reluctant to have his sermons published because he preached them to a specific congregation at a specific time. He felt they were a very focused Word of the Lord.

Elsie McKee spent a good deal of time in one of her talks discussing the way in which Calvin, in 1541, had translated his Latin version of the Institutes from 1539 not just into the French equivalent, but into a French that was explanatory of points that would have been obvious to the Latin academic reader, that changed examples and proverbs to ones more familiar to the unacademic audience, and that removed classical references where there might be difficulties in leaving them in.

There has been some comment made recently on other sites about the way in which people can now listen to the 'best' preachers on their Ipods, perhaps to the detriment of the local minister who preaches in their own church. But what came out of the Calvin lectures was that this is not necessarily the most healthy way to hear preaching. Your own minister should be - will be? - speaking to the needs of his particular congregation, and with the help of the Holy Spirit, will be encouraging his church to grow. The preacher on the MP3 will have been talking to a totally different congregation in totally different circumstances. This isn't to say that his preaching won't be used by the Holy Spirit to speak to you, but there is the possibility that it will speaking along lines that suit you, and not along lines that you need.

'Postchurch'

The Out of Ur blog has posted two pieces by Frank Viola on the 'postchurch.'

In the first, Viola takes issues with the idea that any gathering of two or three constitutes 'church,' as many claim it does. I've probably done it myself, although I think I've kept the sense of a larger church body in mind at the time. Perhaps two or three gathered together is a temporary, fluid bit of the Body. Viola brings more clarity to the issue by pointing out the context in which the verse about two or three gathered together occurs, and shows that it has little to do with random groups of people proclaiming themselves as a 'church,' and a great deal to do with the Body as we know it working to get things right within itself by the Holy Spirit.

In his second post, he offers six 'tests' which he says the idea of the 'postchurch'-2-or-3-gathered fail. Whether you agree with these or not, he's making a valid point that people gathering together on an ad hoc basis without reference to the wider church tend to be avoiding the very things the Body as a whole can deal with (when it's functioning properly, of course!)

As always, the comments following the posts are (almost always) as illuminating as the posts themselves.

Viola, by the way, isn't an advocate for the 'institutional' church in the way we commonly know it these days. He doesn't see value in the hierarchical church, or the business model church, or any other church that's based on something the world has cooked up.

[And apropos of the business model, I watched the movie, Network, the other night. Thirty years on, its satire is as devastating as ever. Here's one of the characters on the value of business to the world: We no longer live in a world of nations and ideologies, Mr. Beale. The world is a college of corporations, inexorably determined by the immutable bylaws of business. The world is a business, Mr. Beale. It has been since man crawled out of the slime. And our children will live, Mr. Beale, to see that . . . perfect world . . . in which there's no war or famine, oppression or brutality. One vast and ecumenical holding company, for whom all men will work to serve a common profit, in which all men will hold a share of stock. All necessities provided, all anxieties tranquilized, all boredom amused.]

Tom Brackett has begun an interesting process in relation to Brian McLaren's preentation to the Episcopal Diocese of Washington. The original address in on video here, but Tom has helpfully laid it out in a very readable format.

What he proposes to do is video brief interviews with people who have engaged with McLaren's presentation, as they answer follow-up questions to McLaren's claims about the American Episcopalian Church. He's looking for both 'I dream of a church where...' statements as well as practical 'next steps' comments. The aim is to offer a sense of vision to new leaders in the Episcopalian Church.

McLaren states that this is 'The Episcopal Moment' - a moment of opportunity and possibility, precisely because of the challenges. He then lists four advantages that denomination has, and four disadvantages, and ends with five elements that are required for movement forward:
1. a 'bring them in' spirit
2. a 'let's experiment' spirit
3. a 'we're beginning again' spirit
4. a 'transcend and include' spirit
5. the Holy Spirit!

Each of these elements is explained in more detail on Brackett's blog. Whether your church is Episcopalian or something else, what is said here is well-worth thinking about: do we want to bring them in? Are we prepared to experiment? Have we a sense of renewal? Are we prepared to overcome things that hold us back, and accept people who aren't what we think they should be? Have we 'room' for the Holy Spirit? (Not such a silly question!)

The Postmodern Parish

Discerning the shape of the emerging church will be an inexact process, especially for those of us who still have one foot firmly planted back in the old modernist and Christendom paradigm and are only beginning to understand the impact of the new postmodern and post-Christian context for ministry. Because that process will often be confusing, we need the Holy Spirit to lead us through it. If we could rely only on our own bumbling efforts at discerning the shape of the emerging church, we would be in trouble. As a friend once described the way a new pastor is called to lead a congregation, "It's so crazy, you have to believe the Holy Spirit is in charge; or you'd go nuts!" In a similar way, we would be tempted to despair in our attmepts to discover the emerging church, were we not confident that the Spirit is at work in and through us.

The Postmodern Parish - Jim Kitchens - pg 41. Alban Institute, 2003

Finding a way home

I've snaffled the following snippet from the Prodigal Kiwi blog - hope they won't mind. (It was written back in August last year.) It comes from a talk (?) by Dave Tomlinson, and may in fact also appear in his recent book, Re-enchanting Christianity, which hadn't been published at the time the PK blog wrote their post (but has been now).

“Every day people are straying away from the church and going back to God.”
Lenny Bruce

“…People are no less spiritual today than they were in the past, but they are a lot less religious. A disconnect has occurred between religion and spirituality: people no longer see religion or church as the natural setting in which to explore or express their spiritual aspirations. So they are drifting away from churches in droves. However they are not doing so because they no longer believe in God, or because they have no spiritual hunger, but because in their experience church is neither offering a faith they can believe in, nor an existential spirituality that can excite or satisfy the deeper yearnings of the soul. Many long to reconnect with the sacred mystery of life, to discover their place in the cosmos, but they don’t see church or religion as a way of achieving this…I see no future in the twenty-first century for expressions of Christianity that are not Spirited. Our world longs for numinosity: for a sense of awe and mystery, for sacredness, spirituality and enchantment, for something ‘more’ than the purely rational and cerebral. If the church fails to engage with, and cater to, this longing, it has no real future…”

Afraid of the Holy Spirit?

Mark Driscoll (looking slightly worn out in the photo) spoke to a bunch of Anglicans in Australia recently. He listed 18 obstacles to evangelism in Australia - as he saw it. One of them stood out to me:

8. Many of you are afraid of the Holy Spirit. You don't know what to do with Him, so the trinity is Father, Son and Holy Bible. You are so reactionary to pentecostalism that you do not have a robust theology of the Holy Spirit. The Holy Spirit calls people into ministry. He also empowers people for ministry. You don't have to be charismatic but you should be a little charismatic, enough at least to worship God with more than just all of your mind. The word charismatic here means prosperity, excessive, bizarre. In London, it means you're not a liberal. Don't get hung up on all the terminology. Do you love the Holy Spirit? Jesus says the Holy Spirit is a ‘He' and not an ‘it'." Ministry cannot be done apart from the Holy Spirit - I think that is in part leading to the lack of entrepreneurialism and innovation, because if it's not already done and written down, you're suspicious of it.

I don't think the Aussie Anglicans are alone in being afraid of the Spirit. Even Pentecostal churches in NZ don't seem to have quite the life they had back in the 70s and 80s, when there seemed to be a real Holy Spirit move.

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)