(e)mergent Voyageurs

Many excellent and important questions are being asked through the emering church movement. One that has stood out to me as centrally important to my faith journey has been the question:

I am currently working on an extended post on this question, which explores the Trinitarian nature of the Kingdom and the emerging churches need to embrace it more fully. However, in the mean time, I wanted to get feedback on a basic definition I have been working with lately. I credit Scot McKnight’s books & blog for giving me the foundation for this definition. It should be said here that this is not meant to be an exhaustive definition, but rather a jumping off point for a deeper understanding.

Again, any and all input is welcomed.

emerging church

Another Christmas has come and gone, with lots of family, friends and food to fill heart and body. This was an especially special year, as Kim’s parents and sisters came over from Australia for a month. It was also the first Christmas in our house here in Winnipeg. I will have many wonderful memories (and a few extra pounds) from this holiday.

I was also very blessed with my gifts this year, as my “hinting” about books was well received. Here is what I will be reading in the coming months, so look for some reviews:

I can hardly wait to start reading…

emerging church

Over at Radical Congruency, Justin is calling for you to use:

The rules:

• Entries are due by December 31, 2005
• You can only make fun of your OWN theology. The point is not to mock others, but to enjoy a good laugh at ourselves.
• Trackback or comment on this post, with a link to your entry. If you don’t have a blog, you can email your entry to me (justin d0t baeder at gmail d0t c0m).
• You can use copyrighted images in your composition as long as it is clear that they are intended as parodies, which is allowable under fair use

Have fun!

While not exactly a reflection of my own theology (I actually… dislike Veggie Tales), I thought you might get a kick out of this one.

emerging church

emerging church

With every Christmas season, a whole series of classic and new Holiday specials hit the air waves. Among the stories, few are as well known (at least in the US) as “Yes Virginia, There Is A Santa Claus”. In the late 1800′s, New York resident Dr. Philip O’Hanlon was distressed over his daughter, Virginia’s doubt in the exsistence of Santa Claus, having heard rumours from friends. He encouraged her to write a letter to the editor of the New York Sun, asking if he was, indeed, real. The reply was an instant classic:

As touching as this story is, it got me wondering how often we treat God with same kind of patronizing mythology. Too often we equate God as nothing more the sum total of human goodwill and morality. While it embraces the mystery of a spirituality that surpasses our intellectual capacity to understand God in His fullness, it reduces Him to novel idea.

As the emerging church conversation explores faith, recognizing the mystery and infinite nature of Truth, we must never embrace an ambiguity that reduces what we know to be true, especially during Christmas:

emerging church

This discussion surrounding my previous two posts on “Imagining an Urban Seminary” (Part 1 & Part 2) has been extremely exciting and challenging. The comments and dialogue that you contributed have been incredibly helpful to us as we seek to make this dream and reality here in our city. Though it has been some time, I knew that a few more posts on the topic were going to be necessary.

While the emphasis of the previous posts have primarily focused on the context of the seminary, I want to examine the importance of the urban centre and urbanization on the emerging church (and the Church at large). Urbanization is seriously under estimated in the examination and development of theology, ministry and ecclesiology, too often dismissed as “ministry niche” or merely one in many contexts. It is also often too narrowly defined as “inner city ministry”, when in fact it does (and should) embrace the entire city.

A recent study reported a statistic that has been in the making since the creation of humanity- for the first time in history, more than half of the worlds population now lives in the urban context. Further, with a large percentage of the worlds Christian population living in non-urban context, with cultural, theological and missional models defined by a rural worldview, the disparity between “where” the Church is and the larger world context is growing. We need to recognize the centrality of the urban reality in the emerging church movement.

While this post will be more about putting the question to you, let me outline a two factor that I think are central to this issue:

Thankfully more people are beginning discuss this reality. As North Americans, we have a lot to learn from the UK in this regards, as Europe is far further along in urbanization of worldview and theology as we are (see “Emerging Churches” by Eddie Gibbs & Ryan K. Bolger). The Asian church is also further along, though Europe (especially the UK) is more culturally helpful to the North American context.

emerging church

When I came across the hilarious post at Purgatirio entitled “You Might Be Emerging If…”, I had to chuckle. I didn’t score as high as many would, but perhaps it needs to be moderately adjusted for those of us north of the 49th.

However, something kept nagging at me after I had finished reading. In fact, for several days, something wasn’t sitting right with me. Eventually I realized that the opening criteria- being a white male- was what was really bothering me. It took me some time to understand what it was that was troubling me, but then it become clear- It was true.

Don’t get me wrong. I know the emerging church journey includes far more than white males, though we do represent the majority at this stage. Additionally, I affirm the deep need to embrace the diversity that is inherent in the humanity God created in His own image (as expressed by several important sources such as my own series on Diversity- Parts 1, Part 2, Part 3 & Part 4; Anthony’s essential blog; Wendy Cooper’s recent post on sexism; and much more). However, I think there is an important reason why this conversation/movement is primarily one being engaged by white males.

Because we need it the most.

It does not take a lot of research (or common sense) to see how complicit white males have been in some of the most blatant abuses, prejudices and exploitations in the last several centuries. Sadly, some of the worst expressions of patriarchy, socio-economic exploitation and genocide have been done by “Christian nations”, often with the blessing (and participation) of the Church- predominately led by white males.

Like alcoholics participating in a 12-Step community, not only is the process healing, but when truly successful, it can transform the person in ways beyond just overcoming the addiction. Yet unlike alcoholism, the sins of the white male has forced the larger culture (and through colonialism, the world) to “join” us in those failings.

Understanding this, we need to see that much of the emerging faith journey is one of restoration. Like it or not, the white male nows holds most of the cards, and fixing it isn’t as easy as handing them out. It has to be more than about being physically inclusive, though it is desperately important, but about acknowledging the reality we have contributed to creating and working to undone what can be undone. What cannot be undone needs to be transformed.

While this needs to happen throughout the church, with everyone involved, as white males I believe a great deal of responsibility falls to us. However, by acknowledging this, it must transform the tone of the conversation to one of humility and grace. Sure, we can be passionate, excited and forceful, but we must become “tempered radicals” (to borrow an excellent term from Debra Meyerson)- uncompromisingly committed to our ideals and callings, but tempering our passions with an awareness of our own failures- past, present and future.

This does NOT mean, however, that we embrace a demeaning self-understanding of our race and gender. I refuse to buy into a worldview that teaches white men that our identity is intrinsically evil, that we are nothing more than Quinn-ian “Takers” (sorry DanD). In fact, while our ultimate motivation needs to be a sincere desire to see those we’ve most hurt restored, it is our own identity that is in the greatest need of redemption.

In my concluding post on diversity, I quoted Australian Aboriginal artist Lilla Watson in, what I consider, one of the most poignant messages to the Church today, especially us white males:

emerging church

My good friend, fellow missional bloke and truly gifted photographer Ralph Venton (aka Larph) is selling his prints to raise money for a missional endeavour. He is currently donate his profts to the Youth With A Mission Vancouver Discipleship Training School (DTS) out leaving in after Christmas.

It is rare that you can support a good cause and get a truly unique and quality piece of art as well. Check it out and dig deep.

Diversity Fuels Evangelism – Acts 2:1-6

Why should we pursue diversity with such passion? It would be a mistake to think it is about some misguided sense of politcal correctness or pragmatic balancing act. We would be equally mistaken to see this emphasis as an optional “side” issue that can be pursued if and when one is so motivated. There is a lot of rhetoric both within and outside the Christian world both for and against this diversity, so it is important to understand our own motivations in this process.

For me, there is no greater motivation to evangelize (next to loving obedience) than the promise that in every nation, culture, tradition, generation and individual, God has hidden some aspect, some truth about Himself, truths that can be discovered fully only as we enter into relationship with these people. This understanding naturally leads us into a form of missional community that is constantly celebrating the individuality of every person, as well as their Creator. Diversity is a direct result of humanity being created in the image of God.

Historically, missionaries from the west, while well-intentioned in their attempts to spread the Gospel, entered into countries and cultures with a triumphalism, THE message “from the West to the East”, thus alienating, even destroying, the way of life of the people who lived there. Even today we see the repercussions of such an approach to missions throughout the world, where many beautiful aspects of diversity have been lost in the name of “Christian purity”.

However, by understanding that God has equally invested in every person, that the message is “from God to Man”, we are now able to enter in as learners, humbly willing to receive, as well as give. In fact, missionaries to the frontier nations will tell you how important it is to be a learner before anything else when entering a new culture. While we do have so much to offer in the message of relationship, salvation and the Kingdom, this does not negate the powerful impact their cultures can have on our faith for the better, let alone to be able to properly communicate the Gospel to them in a relevant way. As the Australian Aboriginal artist, Lilla Watson once said, “If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together.”

Danger of Syncretism – 2 Corinthians 6:14-18

One serious danger is trying to redeem the unredeemable. One would never attempt to take the practice of child sacrifice, slap on Christian terminology, and include it as a valid expression of our faith. Unfortunately, most of the challenges we face in this regards are rarely so clear-cut. Where do we draw the line? What can and cannot be redeemed within a given expression of diversity? Thankfully, we have clear guidance in God’s truth. With the Bible as one of our important source, necessarily coupled with the discerning guidance of the Holy Spirit, we must be careful to in no way compromise the character and message of God in the name of diversity. To do this is called syncretism.

Richard Twiss, co-founder and president of Wiconi International and a member of the Rosebud Lakota/Sioux tribe, defines syncretism in his groundbreaking book, “One Church, Many Tribes” (Regal Books, 2000). He writes:

It is important to separate the difference between the theological implications with what Twiss calls the “sociocultural forms and practices”. There are those who will claim that the answer to these challenges are apparent and easy, but I believe this is a dangerous and (often) arrogant assumption. Given this ambuiguity, we must remember the grace and guidance of a good and loving God. So while discernment, sensitivity and humility need to be our constant companion as we strive to redeem culture within the biblical constructs given us, this concern should not hold us back from exploring the beauty and diversity that glorifies God.

The Glorious Cross We Bear – Mark 8:34-38

When we consider the ramifications of these challenges, it is not difficult to imagine the potential problems and conflicts we will inevitably face. For many, it would be easier to remain where we are, deciding, rather, to “choose our battles”. Sadly, this position is most often taken by those who have the least to lose and/or those who have swallowed the lies of their own inferiority or demonization. The reality for those who are willing to take up this challenge is that difficult hurdles, unfortunate mistakes and even occasional failure are inevitable. The novelty of the idea of diversity can quickly fade in the face of the hard reality of walking out these values.

But when Jesus calls us to follow Him, He is not calling us to a safe spirituality or a comfortable religion. As Dietrich Bonhoeffer once said, when Jesus calls us follow Him, He bids us to come and die. To reach these goals is not simply a high calling to which some aspire, but rather the whole Church putting right of our human failure by taking up our cross daily. The fact is that we would not have to rise to this challenge if we had not failed in these areas to begin with. For the Body of Christ to achieve the righteous unity of every tongue, tribe and nation is not simply a lofty goal to which we strive, but the redemptive work of restoring Gods intention for His creation.

For we must not forget that on the other side of the cross is the wonder of the resurrection! What will emerge from the ashes will be a glorious bride, the Church, the Body of Christ. Our authority will be in our humility, our beauty will be in our unity, and our message of hope, salvation and Kingdom transformation will be heard in all nations, as we reflect the heart, nature and character of God in our glorious diversity. We have come so far! How much further we go depends on our willingness to take up our cross, not only as a generation, but also as the Church, and walk in obedience to God’s call.

emerging church

Gender: Humanity’s Most Basic Diversity – Genesis 1:26-31

Few topics have so consistently divided Christians throughout history than the topic of the role of women in the Church. Fortunately, in recent years, a greater freedom and equality for women is being experienced. Women are being released in their unique giftings and callings, breaking down barriers of the formerly insurmountable walls. But again, to go deeper in this is so key to our growth as the Church in this age, that our failure to do so would be one of the greatest failures in history.

While the increased involvement of women in every aspect of ministry has been a phenomenal breakthrough for much of the Church, there still remain more subtle barriers to their full involvement and investment. It is not enough to acknowledge the equality of women in both value and position, if we maintain systems, structures and even theological understandings that remain exclusive and patriarchal. Let me try and explain it in other terms.

Again using the model of First Nations people, let’s consider the role the government has to play in making restitution for the wrongs committed against these people in the past. When settling land claims and treaty rights, the government often faces a great deal of resistance from the non-Native population. Many of them do not understand why the aboriginal people should get special treatment. A common question is, “If they want equality, shouldn’t they have the same laws, limits and freedoms as the rest of us?”

What this question fails to account for is the difference between equality and equity. Simply put, equality is the condition or quality of being equal. Equity, on the other hand, is more specifically concerned with the fair determination of equality, according to proper reason. Therefore, to say that equality is to treat two very different people of very different cultures the same way, would be like saying that a person with a severely severed leg should not receive treatment before someone suffering from a headache, all in the name of equality. In the same way, when striving to celebrate gender diversity, we cannot equate equality with commonality.

Generally speaking, men and women have differences in the way they view and respond to the world around them. Rather than contradictory, these differing perspectives reflect the intentional complimentary nature of humanity that God instilled. While this does not limit either gender to “boxes” into which they must fit, it does recognize that like culture, God has invested something unique of Himself into each gender, something we can more fully understand and appreciate through mutual relationship and unity. It is also something that can be lost if kept repressed, instead of released and valued as a necessary part of the whole.

However, as we study history, women have been humanities most consistent victims of subjugation and oppression. Sadly, the Church has too often been the leader in such repression, both through blatant prejudice or unwitting ignorance. Due to this, Western Christianity (which has gone on to be the dominant expression of the faith in missions) developed its systems, structures and theological understandings from a narrow, exclusively patriarchal perspective. And while these are all good and valuable within the context of the whole, their distinct exclusion of the other half of humanities view has left a huge deficit in our understanding of God and our practice of the Christian faith.

The reality we face as the Church, then, is to know God in a truer and deeper sense. We need to begin to encourage the development of not only women leaders, but also women theologians, thinkers, administrators and pastors. We need to allow the way we do, see and understand things to be changed to include the needed “new” perspective they have been given by God. We need to explore the fullness of God through the context of His most precious creation, humanity- both male and female. All of humanity is made in His image, neither gender being more central or significant. Until we can grasp this, our maturity and effectiveness as believers in this age will be seriously crippled.

Again, this dedication to the diversity of humanity should in no way compromise the basic doctrinal truths of the Word of God. This understanding does not add something new to the character of our Creator, but rather rediscovers a very old, lost truth. This becomes very difficult, as many Scriptures can be (and have been) wrongfully understood and applied to uphold the false prejudices. These have never been, nor will ever be, easy problems to resolve. However, failure to try and work through these key matters has much too high a cost to ignore, even in the face of disagreement and conflict. (For a thorough treatment of this issue, read the book “Why Not Women?” by Loren Cunningham & David Hamilton, YWAM Publishing, 2000. Download the free PDF version of “I Commend To You Our Sister” by David Hamilton, considered one of the most researched thesis on the topic ever done).

Part Four of this series will briefly examine some of the pitfalls of this journey and wrap it up with a final challenge.

[emerging church]