(e)mergent Voyageurs

Previous Post - My Forgotten Novel Rediscovered

A couple of days ago a posted on a question a friend posed to me about the challenge of helping pastors (especially students fresh out of academia) to thinking theologically in their leadership and the formation of the church.  Unfortunately, due to several factors (not the least of which was my highly medicated state from last week's cold/flu), I didn't communicate it well enough, despite the great comment conversation that went on.  Therefore, I decided to give it another shot.

My friend Don kindly stepped in to bring clarity to the question being posed at the upcoming event:

Our gathering is not about how to save the church from business models in favour of theology, but rather how can we help pastors think theologically about the business models they use. This is actually only a small part of what we are worried about, which is an apparent lack of theological depth in churches at all, which should, at least in part, be the pastor's responsibility... we are really interested in how to bridge the gap between the academy and the church, how do we bring theology back into the church and how do we remind the academic theologians that they are writing theology for the church. Church without theology (meaning Christian thought)is not the church and theology without the church is not theology. We are using the discussion of the business model stuff as a way into the discussion, but it is not the whole discussion.

Len shares a quote by Alan Roxburgh (source here):

The work of the theologian is to enter... pitch his or her tent beside, the local church and its contexts in order to attend to the actual, real, lived narratives of the ordinary men and women who form those gatherings of God’s people. In the language of Paul Ricoeur the theological task today is to begin with a hermeneutics of appreciation which seeks to discern - like a poet offering language that gives meaning to people’s experience by inviting them into a space of new possibilities or a mid-wife detecting the rhythms of a birth that has begun but not pressed out - the narratives under the narratives among the faithful living in a strange liminal place.  This listening cannot be from some position outside and above the life of ordinary people in our churches as answers and the actions based in some universal, abstract truth. It is a listening that can only take place by being with and among a people.

I am being invited for my engagement in missional ideas and practices.  As a practitioner of missional ideas outside of a traditional church context, but naturally drawn to ideas, theories and learning, I often find myself stand between two worlds- that of the more academic theologian and the grass-roots pastoral and missional leaders.  I would identify myself as something of a church theologian as opposed to an academic one (though I prefer Philip Pullman's term "Experimental Theologian").

One of the critical factors in bridging this gap, I believe, is working towards a relationship of mutually respected authority.  Far too often there is a rift between academics and practitioners, the former frustrated over the often shallow believisms of the latter, the latter dismissing the abstractions and useless complexities of their ideas and arguments.  Both could fairly critique the weakness of the other, while both are in great need of the others gifts and strengths.  Therefore, as the two begin to move together in an essential shift of integration, there needs to be a commitment to respect the very different, but equally important authority that the other has.

This is easier said than done.  As academics are necessarily more adept at articulating ideas and debunking arguments, dialgue alone will not be an adequate medium for this process (though it is one essential part).  Further, academics must be committed to use their strengths of understanding and language to support the practioners.  Roxburgh puts it beautifully in his article when he says:

Like a poet offering language that gives meaning to people’s experience by inviting them into a space of new possibilities or a mid-wife detecting the rhythms of a birth that has begun but not pressed out - the narratives under the narratives among the faithful living in a strange liminal place.

Theologians will need to reorient their lives to participate in the lives of the practitioner if they are going to be able to do this.  I believe this shift needs to inform the very nature of academia, especially seminaries, approaching spiritual formation from a more holistic foundation- that of mind, will and emotions.  Also, they must be willing to trust (or at least respect) the intuitive convictions of the practitioners whent they may not be able to fully articulate the reasoning for their beliefs/practices.

Conversely, practitioners will need to acknowledge that seeking God with our mind is an essential work of the ministry.  They must discipline ourselves in the work of thinking and studying, careful not to allow busy-ness in the guise of selfless service consume all of their energies.  They must be willing to have the hard earned structures, systems and program questioned (and even abandoned) should better understand reveal them to be lacking.  Practitioners must recognize and honour the unique and genuine vocation of many called to academia, not dismissing them as mere intellectuals with no grasp on reality.

Neither can simply give lip service to this mutuality, patranizing the other in an attempt to appear agreeable.  This will require genuine humility from both sides whose pride had kept this gap so wide for so long.  This commitment to mutually respected authority is something I am deeply passionate about and hope to be a part of it in this coming event and beyond.

What say you?

Previous Post - Ecclesiological Formation - An Open Question

(Ancalagon from The Silmarilian - by John Howe)

Over the last week or so, I have been home sick, fighting off a cold and flu. Unaccustomed to the time suddenly available, I started digging through some old files to see what I could find. Amoung the many useless bits of paper that must have seemed important enough to keep at one time, I found something I hadn't thought about in some time: the manuscript to a novel I had written when I was only 14 & 15 years old.

I gave it a quick read this afternoon, enjoying this stroll down memory lane. The story is a fantasy tale with knights and dragons and magic. While it is clearly written by a teenager, I have to say that it was fairly creative, with some potential. Of course, as I was attending a Christian school at the time, the novel is filled with copious amounts of moralizing and clearly alagorical references. As it is, I wouldn't want to publish it, though I have been considering two options:

First, to create a new blog in which I will publish the book for any and all who might be interested in reading it as is (which a new introduction explaining when it was written and what I wish I had done differently). I could publish it all at once or add a chapter each week.

Second, I could begin the process of rewriting the whole story, drawing the best from it and liberating it from the worst. I would then attempt to have it published if I felt it was worth the effort.

What do you think? Either option worth pursuing?

A friend recently invited to sit in on a gathering in July made of up of theologians (profs & students) and young adults (which I assume I fall under) to explore a trend they are seeing emerge.  Many students, once leaving academy and entering into church ministry seem to stop thinking theologically, falling into business models of church structure and leadership.  This gathering is (in part) to explore why this happens and what can be done about it.

I still have a great deal of thinking to do on this topic, but many reasons immediately jump to mind.  I believe that the nature of academy, rooted largely in propositional and inductive approaches to education, provide little modelling of organizational formation.  Two qualifiers here: first, propositional and inductive educational methods are not inherently bad, but limiting and problematic as over-arching approaches.  Second, while academy general does a poor job modelling healthy organizational formation, it does teach a great deal on the ideas and theories of such formation.  However, I think we forget how powerful the methods and models of our education play in shaping our wordlview and resultant expressions of organization.

Another factor in this is that the business model is not only a predominant one within the larger Western culture, which is bound to have a significant influence, but a vast portion of church expressions have also adopted such models.  Church politics and long-standing models are not easily changed.  The bottom line is a still a significant factor for many congregations.  To expect students to function outside of this influence without an intentional effort to change the system for/with them is probably too much to ask.

Perhaps the largest influencer in this, and thus one of the more difficult to grapple with, is the worlview that guides most Western Christians.  For centuries the church has allowed secular modernism to redefine ecclesiology.  Even the perceived separation between ecclesiology and missiology represents a flawed understanding of what the Church is.  More recently, the impact of the Industrial Revolution has resulted in a significantly mechanistic worldview when considering organizational formation and development.  While this may sound innocuous enough, the implications are devastating to how we view relationships with people in those structures, especially in respect to the nature of Body of Christ.

Finally, I also want to point out that there are aspects where the business world has a great deal of wisdom to offer the Church.  Recent developments in organizational development are profoundly spiritual, reflecting ecclesiological truths that we would do well to heed.  We cannot allow these models to be our primary (or default) source of formation, but neither should we demonize them.

What do you think?  What are some of the factors that contribute to this problem and what can be done to correct it?

I received word today that The Simple Way Community Center, along with several neighbouring homes were destroyed in a fire. Here are the details from their website:

This morning, a 7-alarm fire consumed an abandoned warehouse in our Kensington neighborhood in Philadelphia. The Simple Way Community Center at 3200 Potter Street was destroyed as well as at least eight of our neighbors’ homes. Over 100 people were evacuated from their homes, and 400 families are currently without power. Despite this tragedy, we are incredibly thankful to share that all of our community members and every one of our neighbors is safely out of harm’s way.

This fire will forever change the fabric of our community. Eight families are currently homeless, and in many cases have lost their vehicles as well as their homes. One of our neighbors, the Mahaias Family, lost their three cars as well as the equipment one family member uses for her massage therapy business. Teenager Brian Mahaias is devastated not because he has lost his belongings, but because he fears that this fire will force him to move away from this neighborhood that is his family as well as his home.

The Simple Way has lost a community center that was home to our Yes! And… afterschool program, community arts center, and Cottage Printworks t-shirt micro-business as well as to two of our community members. Community members Shane Claiborne and Jesce Walz have lost all of their belongings, Yes! And…’s after school studio and library were ruined, and community member Justin Donner’s Cottage Printworks equipment and t-shirts were destroyed.

We are thankful that we are able to help each other during this time of need, and we will continue to keep your informed about today’s events.

In addition to our prayers, The Simply Way and their neighbourhood need our financial support to recover from this event. They have given up so much for the poor that we can do no less. Please visit the site and give today.

Today over Jesus Creed, Scot McKnight sensitively responded to a letter from a young woman who, after years of service in minsitry, has begun to experience deep doubt about her faith. His response is excellent and is well worth the time to read. As always, the discussion in the comment section is lively and engaging.

Doubt. This is an increasingly important topic, as I find myself coming across many people facing this same set of challenges as "Karen" shared in her letter to Scot- a letter, I might add, that required incredible courage and honesty. Some respond as she has, honest, but longing. Others have stepped away from faith, embracing alternative beliefs and non-beliefs. Responses are as varied as those responding, but one thing is clear: we are seeing more and more people within the Church experiencing this phenomenon.

I am quite sure that this is not a new trend, but rather that our Western Christian culture (especially in Evangelicalism) has more recently begun to allow for genuine and honest discussion and dialogue. As a result, the increase we see in this respect is likely largely due to the freedom, where most others have wrestled with these things in secrecy for free of alienation or worse.

When asked what young Christians today most need from their churches, my answer is always the same: a safe place to be uncertain. This is not a tacit endorsement of postmodern relativism, but rather a genuine response to the reality that we are all in process- a journey, if you will- and it is essential to our spiritual formation, to our capacity to become the Church, that we given a safe space and context in which we can question even the most sacred. This is not license to treat be reckless, casual, arrogant or dismissive about our faith and its rich traditions and history- by no means!- but rather a necessary stage in the pattern of the Gospel, drawing is through the cross, the emptiness of the tomb towards the Resurrection into His Body.

It is because "doubting" has been demonized that people like "Karen" suffer so much in this. If we recognized that it is the essential aspect of our spiritual develop that it is, we would be better able to extend the grace, space and understanding needed to allow people to work through the what follows. too many people are alienated in these times, when the very thing they need is the unconditional love of their community. We can agree with 12-step programs for their acknowledgement of the inevitability of this crisis, praising the wisdom in their requiring a reliquishing of certainty and control, but arrogantly see ourselves as above it in our own struggle out of sin.

This is not to say that this process will ever be painless. As though our very identity is at stake, it is terrifying, confusing and above all lonely. After all, while we take comfort in God and others, when we die to ourselves, it is essentially alone that we enter that void. Did not even Christ cry out from cross: "My God, why have You forsaken me?" And yet, it is into the community of faith, the Body of Christ, the Church, that we are reborn into.

Have you experienced such deep uncertainty? What did you do? What helped? How have you seen this done well?

I have been tagged for this meme by a few people and, while I won't tag anyone else (sorry), I will say I enjoyed this one, as it required me to push past the typical "stuff". So, resisting the urge to edit out the word "dig", here goes:

Five Things I "Dig" About Jesus

1. Jesus was firmly rooted in the historical foundations of His Jewish faith, yet without compromise.

2. Jesus has the grace not to need to change His name despite what we do in that name.

3. Jesus had a different will than the Father, but was still without sin. That's a great comfort.

4. Not only did Jesus spend his time with the marginalized, He didn't do it to make a point. He did it because He loved them.

5. 2000 years later and He still can make a stir all over the world.

What do you think? Any of those points need clarity? What do you love about Jesus?

It has been quite some time since Kim & I have done a ministry update, so last week we sat down to write our newsletter. While some of you already receive it in the mail, for those who do not, you can either download the PDF here or read it at our ministry website here. The past year or so has been full for us, with great blessings and joys, as well as frustrations and disappointments. It is never a matter of things being simply good or bad, but the constant reality of life, intermingling the joys and challenges together.

Even as I was writing this update I received an email that one of our long time supporters was no longer able to do so. As his gifts represented a significant portion of our regular financial support, we are prayerfully looking at how we will respond to this. Please keep us in prayer. In the end, we know God will provide for us as He always has.

If any of you are in supporting us financially, you can do so through YWAM Canada's Project Funding office. Make your cheque or money order payable to Youth With A Mission and include a separate note with our name on it. Do not put put our name anywhere on the cheque. Send cheques to our Project Funding (see below info). If you are interested in giving on a monthly basis you can send in post-dated cheques or use our pre-authorized payment method. If you are interested in receiving a pre-authorized payment agreement form please email or call our donor office with your name and address.

They send out income tax receipts to donors monthly or annually. You can also give (without receipting) through the PayPal link on the sidebar. Any and all support is appreciated, especially in this time of increased expenses and ministry responsibilities.

Project Funding
PO Box 57100
2480 East Hastings Street
Vancouver, BC V5K 5G6
CANADA
Ph: 604.436.4433 Fx: 604.436.4466
Email: donorservices@shaw.ca

Missional

Previous Post - More Than Virtual

Previous Post - Body of Christ: Metaphor...?

Once again, my schedule in the coming days means you won't see me blogging much. I am on my way to Goosberry Falls, MN (near Duluth) to perform the wedding of my best friend, Christopher. Interesting story: while I have known Christopher for several years, we have never actually met in person. We haven't even heard the others voice. The first time we hear/see each other in flesh will be shortly before the wedding rehearsal.

Now, I know this is not the norm for the development of relationships, but neither do I think it has to be such an oddity. Many people, on hearing about your friendship, have strongly doubted that, upon meeting, our perception of depth will be proven real. I can understand the skepticism, especially since I don't merely call him my friend, but my closest friend. However, the fact is that it is genuine.

That being said, I am looking forward to meeting him in person and beign a part of this very special day. See you next week!

Previous Post - What Is Organic Missionality?



In a recent (and enjoyable) discussion at Subversive Influence, I found myself articulating and defending my resonance with the theological concept of theosis. For those who are not familiar with the term/idea, check out Wikipedia's entry here. It will introduce the concept, though not as helpfully as I think it could.

Now admitting this is loaded with complications, as there are many variations in theosis- Orthodox, Catholic and even Protestant, to name a few. So when I say I believe in or find resonance with the idea, it could inspire all kinds of assumptions as to what that actually means. All this to say, unless I say something explicitly, don't assume that I hold to any of the possible variations. For example, I do not believe that we become divine beings by nature, as God is One.

However, I truly believe that when Scripture refers to the Church as the Body of Christ, this is more than just metaphor. Culminating in the Eucharist, I believe that the Church reflects the paradoxical reality of being and becoming that Body. The Resurrected nature of Christ's Body- though more than a mere bodily rescusitation- through Pentecost, is still incarnate. As die to self to be Resurrected into that Body. Obviously this medium does not allow a thorough exploration of the ideas.

What do you think? When we read "Body of Christ" in Scripture, do you believe it to be a metaphor or something actual or something else? Anyone ready to burn me at the stake?