(e)mergent Voyageurs

This past week, Ellen, a member of our YWAM community returned to Winnipeg from a month long trip to Uganda. In addition to her desire to spend some time serving there, she went as a representative for our ministry to help set up contacts for our Discipleship Training School (DTS) outreach there. She was meant to travel with another staff member, but due to passport and visa challenges, she ended up going alone. She came back with some powerful and challenging stories.

I want to encourage you all to spend some time visiting her blog, where she has several posts written during and about her travels in that troubled, but beautiful country. You can scan through them at her blog, Fidgety Feet. However, I want to highlight a few posts. First, I want to feature her post entitled “Saddest Part is What Stops Being Sad After a While”. Here is an excerpt:

Everyone has a story.
Eventually the poor, the widows, the hungry aren’t enough to wrench your heart.
You need to loose limbs.
You need to have stepped on a land mine.
You need to be an orphan and suffering from AIDs, because there are so many orphans how will you stand out? Even in giving misquito nets to the orphans, they selected the most vunerable, needy orphans.
Living in an IDP [Internally Displaced People] camp isn’t enough, you need a sob story along with it.

This is risk of a faith that engages justice issue on a regular basis. You begin to grow callous to the suffering of humanity, and while we function at times with a necessary “triage” approach to meeting needs, we can too quickly dismiss “moderate” suffering in favour of “real” suffering. This is real challenge, both in our engagement with global issues, as well as those within our own communities, families and lives.

In another post entitled “What More, What Next, What is Left After This?”, Ellen shares:

The saddest statistic I heard the entire time I was in Gulu was 4. I heard numbers of orphans and widows reaching thousands. I heard amounts of displaced persons in percentagest of a million. I heard of the number of abducted children, of the years they spent in the rebel army. A decade in an IDP camp. The number of kilometeres walked.
What rips at my heart is 4.

Watching clothing distribution at an IDP camp with the ministry I was helping in Gulu I wondered what help we were by being there. We were just sitting around, just watching while others worked and distributed the donated clothing.
Why did these white people need to be here, making it seem like we were ‘do-gooders’, we hadn’t even donated these clothes.

Then a member of our group told me some information; he said a resident of the camp had told him they love it when visitors come to the camps during distribution time because they recieve 4 times as much.
Because unsupervised, the distributers often only give 1/4 of what they should be. Corruption within the NGO’s and ministries is a problem in the north. What hope is left if even the ministries and charities are taking advantage of these vunerable, oppressed people?

Here is a powerful and very real challenge- in the face of the global justice issues we seek to engage, we cannot blindly give money. Something more is needed, something that will personally invest our physical presence into the lives of the people we seek to love and serve. Ellen continues by affirming all the good that is happening, not wanting to paint a bleak picture or give anyone an excuse not to give. However, her honest requires us to look deeper at how we give, serve and relate to the people of the world, across the street and around the world.

Thanks Ellen.

A few weeks ago, I posted on some missional wisdom that we could glean from Dr. Phil McGraw. While I meant the post to be in good fun (though still genuinely helpful), I haven’t been able to stop thinking about other parallels in those ever famous “Phil-isms”. Believe it or not, the most impacting book in my life that Dr. Phil wrote was “The Ultimate Weight Solution”, which not only helped me drop nearly 30 lbs, but helped me understand the dynamics my weight problem. As a further endorsement of the book, albeit a sad one for me, is that when I stopped following the very practical and achievable guidelines of the book (resulting in some weight gain), it was for the very reasons he pointed out.

At any rate, this post is not about personal health or weight lose. Rather, there is a lesson I learned on that journey that I believe has application for those of us in the Church. One of the biggest lessons I learned was learning to differentiate between body image and self image. Body image is your view of your body, both positive and negative- I’m too fat, I wish my nose was smaller, I love my ears, etc. Self image is how we perceive and value our whole selves- our identity. The problem is, in our culture, we have too often equated body image as self image. For example, I am fat, therefore unlovable (or the reverse, I am thin and gorgeous, therefore lovable and good). We need to learn to recognize that self image what is most important, as it reflects more truly who we are. This is not to say that we neglect body image, as it can sometimes teach us about ourselves, as well as shows us where we need to grow, heal and work.

We, the Church, are the Body of Christ. What, if anything, can we learn from this simple, yet profound understanding? Body Image is how we view ourselves, both in our own local expressions and larger or external expressions. We can see where we have blemishes, warts and weight gain- be it individualism, materialism or ethnocentricity. We cannot ignore these externals, as they are reflects of what is in our hearts, that which fragments us as a unified missional community of faith- ultimately sin. However, we need to remember an important lesson about Body Image: We are One Body, therefore it serves no one to critique those in other expressions or traditions within Christianity as though they are seperate from ourselves. Unless we are willing to declare others to be outside of the Body, our critique of them is a critique of ourselves.  This is not to say we shouldn’t critique/evaluate, but that we do so as an exercise of shared growth and maturity.

Perhaps the most important lessons we can learn we can glean from Self Image. As we are Christ’s Body, not our own, Self Image is drawn not from that which defines ourselves- our identities- but rather from the Person of Jesus Christ. This, I truly believe, is part of what it means to “die to self”- not the eradication of our own God-given individuality, but rather that we draw our deepest and truest shared identity as the Church from who Jesus is. As we do this, suddenly a hopeful eschatology is inevitable, humility in the face of our own human failure is not threatening, and grace is passionately embracive. And it is in the oneness of our His Self that calls us to the unity of the Body.

What are your thoughts? Any other lessons we can learn that I might have missed? Jump in!

Many generations after the light of Revelation had spread through the land through the torches of Faith, the people began to realize how vast their great land really was.  While they had learned much in their many explorations, these random explorations could not provide them with a coherent idea of all that they had discovered.  The Elders convened a council to consider the matter.

After much deliberation, they selected several women and men from the people known for their ability to explore the land, commissioning them to purposefully explore the land of Mystery in order to collect information and draft maps.  They would face the unknown risks, make contact with any they encountered and chart a path for those who would come after them.  They were called the Voyageurs.

For several years, these brave Voyageurs explored the land of Mystery.  The exploration was dangerous, fraught with dangers that led to the explorers becoming lost, injured and, sadly for a few, death.  However, they persevered against all odds.  Every few months, they would emerge from the wilderness to bring what knowledge they had gleaned.  The Elders examined all that they shared with them, drafting maps and writing volumes of information.

One day, as the Voyageurs begin to prepare for yet another journey of exploration, the Elders called a community meeting to which they were all required to paricipate.  Curious, they joined the growing crowd to hear what their Elders had to share with them.  The crowd buzzed with anticipation as the Elders approached, smiles of excitement lighting all their faces.  They raised their arms and everyone went silent.

“Brothers and sisters,” one of the Elders began, “We called you here today to share with a wonderful gift.  After years of exploration, examination and compilation, we want to unveil to you the fruit of this labour- The Comprehensive Encyclopedia Of Mystery: A Systematic Study!  In this collection you will find maps, guides and facts about this wonderous land.”  The crowds cheer tore through the air, silencing only after the Elder raised his hand in order to continue.

“We would like to honour and thank our Voyageurs for all their years of blood, sweat and tears.  This day not only celebrates the completion of this great work, but the promise that our Voyageurs no longer need to risk their lives in exploration”.  The crowd stood in stunned silence, the Voyageurs not the least of those who were shocked.  Suddenly, a grumble of confusion swept through the people.

“But surely,” someone cried out, “They have not explored the whole of Mystery, have they?  Surely there is so much more to learn!”  Other shouted their agreement and concern.  The Elders gently silenced the crowd once again with raised hands.

“Of course, the land of Mystery is infinitely wide.  And, of course, we cannot every fully exhaust all that we can learn from this land.  However, after examination and conference, we have come to believe that the core knowledge- the foundational understanding of Mystery has been firmly established.”

“But even what has been recorded, is there no chance of error?  Are the maps flawless in detail?”  All eyes turned to the Voyageurs for answer.  One explorer, the oldest among them stepped forward nervously.  He cleared his throat, kicked at the dirt, considering his words.

“The- uh, the Elders speak truly that we have established many foundational understandings of this great land.  I have every confidence that what we have gathered and they have, umm, organized is trustworthy.”  The Elders nodded in agreement, but the Voyageur cautiously continued, “That being said… every detail cannot be known for an absolute certainty.”  Many shouted in agreement.  Red in the face, the Elders could attempted to due damage control after such a reckless statement.

“Be that as it m- BE THAT AS IT MAY!” shouted the learned leader, “There is enough written and recorded in these volumes that the citizens of Mystery will take more than two lifetimes to study and understand, and generations more to find application for it all.  We have no need to risk more lives exploring Mystery!”  Now, it was the Voyageurs who were confused.  The older explorer spoke up once again.

“With due respect, honoured Elder, but surely we spent so much of our lives, spilt our blood, lost our sisters and brother, so that others might go into the land and see it, explore it, engage it for themselves, did we not?”

“Of course not!  Why should anyone want to reinvent the wheel, risking so much for what is readily available here.  Besides, we have spent years studying your findings.  These people would not know what to do with all they encountered.”

“Of course, revered Elder.  However… would you not join us in the journey?  Then you could experience Mystery for yourself, sharing your wisdom with us all alng the way.” Despite his wise words, the crowd exploded into arguments.  Soon, factions began to develop.  Many of the people refused to told what to do, immediately running into the darkness to explore Mystery for themselves.  Some of the Voyageurs led others on expeditions.  Many stood with the Elders, trusting their leaders and the knowledge they had recorded.  Not since the Great Torch Revolution had the people been so divided.

And yet, in a glimmer of hope, few of the Voyegeurs and a few of the Elders drew yet others around them and decided to go together, carefully, to explore the great land together.  As they went, they saught to reconcile the others they encountered along the way.  They shared the explorers passion to engage Mystery firsthand.  They honoured the wisdom and understanding of their Elders and those who remained with the Encyclopedia.  They could only hope that, with time, patience and grace, others would learn this generous embrace.  Until then, they would continue their journey of exploration and reconciliation.

After the early buzz surrounding the Join (RED) Campaign (which I introduced here), my wife & I went to GAP at the mall to check things out.  While browsing, a woman was chatting with her husband and I overheard her say:

“Gee, if I want to give money to fight AIDS in Africa, I’ll send it directly.  I don’t need to buy these expensive clothes!”

I was impressed by this comment, as she sincerely wanted to give to this great cause.  She didn’t need anything in return.  I thought to myself, Good for her!  Since then, I have heard several other people discuss this interesting issue.  Why must we get something in return to inspire our generosity?  In response to this, some have come up with ways for people to give the money more directly and selflessly.  This is from Mike Todd at Waving Of Drowning:

Here’s the choice: You can lay out $200, get a new iPod, and contribute $10 to a good cause. Or, you can just contribute the $10. We believe we can get 1000 people to donate $10 each. We’d like $10 from everyone in the developed world, but we’ll settle for you, and everyone you know. And when we’re done, we’ll pass the money–all of it–along to the Stephen Lewis Foundation.

First, we need your $10. Just as importantly, we then need you to reach out to all your contacts. Post a link on your blog, send out an email to your friends, hang a banner from your window… whatever it takes. We’ll keep you posted on how we’re doing.

Together, we can do this. Help prove us right. Thank you.

I think this is a great idea which I want to endorse.  Check it out, get involved.

That being said, I have also heard a trend around this turn in the conversation to overly criticize the Join RED Campaign, as well as the lack of enthusiasm surrounding this (Red)emption idea.  Let me try to sum up my feelings:

First, many people buying the products are doing so as gifts.  This means that they are not simply giving out of a desire to get something in return, but to creatively give a gift they would have purchase elsewhere, alowing that purchase to be a gift to others too.  Further, the products themselves have already served to create increasing awareness about the realities of AIDS and poverty in Africa.  As far as I am concerned, this is suversive branding at its best.

Second, the language of guilt and disappointment used by some seem to suggest that people (in some cases especially Christians) are selfishly motivated, giving only when something is received in return.  On one hand, this is somewhat true- but is this really a surprising revelation?  This campaign was created to intentionally subvert this tendency.  Is it perfect?  No, but it seeks to do everything and use any means to raise awareness and funds.  On the other hand, I can think of no time in human history where the level of generosity has reached the proportions that exsist today.  And while there needs to be more generosity (including that which extends beyond simple finances, but I am getting ahead of myself), Christians are often among the first and most generous to give.  In fact, some stats suggest that Christians do not give, but in truth, most of these studies are about giving to the church itself.  (I will be honest: My wife & I won’t be giving to the (Red)emption idea- NOT because we don’t believe in it, but because we have a strong, existing commitment to giving in other ways, as do MANY other people).

Third, while we seek to challenge people to deeper and truer expressions of generosity (which I believe Mike is doing), we do not serve ultimate purpose by undermining and criticizing the “good” in our advocacy for the “ideal”.  In other words, why can’t we call people to generosity without attacking less ideal methods that are still having a positive impact?  This doesn’t mean we shouldn’t evaluate and critique methods, but we need to be as generous of spirit and grace as we expect of peoples finances.  In fact, if we are going to look at generosity for the purpose of fighting poverty and disease worldwide, I think we need to go far beyond financial support.  Just as buying a (RED) shirt might be wrongfully motivated by selfishness, so too can giving money be buying out our deeper responsibility to see, touch, know and engage the people behind the issues.  Both can keep us as Christians- as people- at a distance from the connectedness of all humanity.

In the end, I think we need to keep the table open for all kinds of people and ideas to engage these criticals realities, both locally and globally.

Several years ago, while working on staff with YWAM in Vancouver, we came into the office one morning to discover emergency vehicles parked in the YWAM lot. We soon learned that over the previous night a kid on heroin ODed under the overhang in the back of our building. When the neighbour called 911 it was already too late. Shaken up, we went inside the office as the body was taken away.

Later that day we went into staff intercession where we were spending time praying for the recent events of the September 11th attacks. So many of us were moved by compassion for the people impacted by these tragedies (as we well should have been), some even crying through our time of passionate prayer. When we had finished, I returned to my office to work. I suddenly stopped at the realization that where I sat was only a few short feet from where the young man had died. With this realization came the unsettling question of why his death on our very property had stirred so little in me, especially compared the depth of feeling I had for the 9/11 victims.

Now, I want to clarify a few things before I go on. First, the staff of YWAM Vancouver were then and remain now committed to the people of their city and their neighbourhood. Second, I believe our time and passion in prayer for Sept. 11th was warranted and honouring to God. Third and finally, this post is about challenging towards something, not an attack on something else.

Over the last few years I have become increasingly involved on dealing with issues of global poverty and injustice- Northern Uganda (Invisible Children, Gulu Walk, DTS), Micah Challenge Canada, Make Poverty History, Join RED Campaign, etc. I believe in all of these things, will continue to be involved in them and continue to challenge others (yes, you!) to get involved as well. However, I have begun to wonder if they might make us susceptible to another all too common danger.

One of the most exciting shifts in larger Christian culture is an interest and engagement of justice issues that lie at the heart of the Gospel. However, as we seek to engage them, we can spend a great deal of time, energy and resources into large, but distant causes that, while they deeply touch and inspire us, keep us at a “safe” distance. The reality is that, should ever get close and personal with these issues, we would be exposed to the complex and messy realities of these issues (see my post “Demystifying Poverty”). This doesn’t reduce our need to be committed to them, but not out of some romantic sense of deservedness (as this is a huge part of the marketing machine for good causes).

I believe that for every degree of commitment we have to these important issues of global and systemic justice, we must put equal- nah, greater investment into these realities in our own community. Here’s the challenge- if we really want to engage these realities, we will only go so far with overly programmed approached, such as short-term missions or larger scale charity. These approaches are good, even essential, but will not truly bring real change. Rather, it will require very personal connection with the lives of the people impacted by these realities, as well as bringing change to our own lifestyles.

Therefore, my challenge to all of us, including myself, is that we work to make poverty history here. Does this mean I think local poverty is more important than AIDS in Africa or debt reduction in the global south? Not at all. However, there are two things we need to keep in mind (ok, there are more than two, but I’ll name two here): First, the way we live our lives, individually and together, in the Western world is deeply connected to the realities of global injustice. Many of the assumptions behind the (North) American Dream fail to acknowledge the costs our prosperity and even “freedom” exact on other, both within our borders and around the world. Second, until we can engage with these issues free of the romantic, paternalistic ignorances that play a (well intentioned) role in our involvement in justice issues, we will bring true and lasting change, either in society or in our hearts.

So, how do we do it? How do we start together to make poverty history here?

Do ever just feel overwhelmed? Do ever think that if you read another good book with challenging theology that your brain will just explode? Do you find yourself deeply challenged to live in more authentic praxis in yet another area, but feel as though it means keeping yet another plate spinning? The last think I want to do is sound as though I am complaining. And while I appreciate all the affirmation and support so many of you so consistently provide, I am not looking for encouragement here. Rather, I really want to hear your thoughts on whether you resonate with this (or not) and how you respond to it.

I am in the middle of reading “The Irresistible Revolution: Living As An Ordinary Radical” by Shane Claiborne, one of the founding members of The Simple Way. It is an excellent book and I think an important read. As someone who has (clumsily) attempted to live somewhat amoung the poor, this book makes me feel how far I am from being even close to the ideals he puts forward (and that I most often share). And I become tired.

I genuinely wonder if it is simply that the call of God to incarnational living is simply more than I am willing to commit to. Perhaps I am too selfish, weak and lazy to pay the price it takes to truly follow Christ. I know for a fact that there is enough truth in it for me to reflect on. However, I think it would be self-indulgent whining to dismiss these questions with such a broad brush stroke. There is more to it.

Again and again, I come back to how much individualism impacts this struggle. We each read books, blogs, etc., challenged in our hearts and minds and actions, even share with each other the exciting passion and vision it stirs in us. And yet, we still have not learned to be incarnational communities together in such ways that are free from the paradigms of individual expressions that are so deeply engrained in our whole selves. There are, of course, examples of this change, but it has far from matured into something that has taken enough root in our souls.

So, I am tired. Still hopeful. Still passionate and visionary. Still here. But I am tired.

How about you? Let’s talk this thing through.

This past weekend, my wife & I had some time to relax, so decided to rent a movie. As Kim is the athlete in the marraige, we choose sports films from time to time. This time Kim decided on “The Rocket”. In this excellent historical true story, the life and career of legendary Québécois hockey player Maurice “The Rocket” Richard. Those who know of The Rocket’s career will know that he was one of the most masterful players to ever play the game, but also the source of great controversy.

Richard played in an area where French Canadians were often treated as second rate citizens by other Canadians (and often as poorly by American teams and fans). Matching his talent on the ice with pointed critique of the inequity within the National Hockey League against French Canadians, reflecting the deeper prejudice that permeated the larger culture. This injustice played itself out during game play, which Richard reacted to forcefully. While his violence was perhaps excessive, if understandable, in 1955 it earned him a suspension for the remain season and the playoffs. The result was a massive riot by fans which remains infamous to this day.

Watching this film stirred something in me, perhaps even opening a deep and long forgotten wound. As many of you know, my family on my mothers side is French Canadian. The heritage of the Aprin/Trudeau family (yes, Pierre was a relative) are rich, rooted in this nation since before the Battle on the Plains of Abraham. And yet, like many of my cousins, the French heritage has been lost to me. I do not speak French (though I understand a fair bit) and have lost much of the cultural characteristics that were once a part of our families life. Several years ago I added “Arpin” to my last name as an attempt to honour that part of my history, but I have found it difficult to do more to recapture it.

Perhaps this is why the issue of my previous two posts (Redemptive Taxonomy & Why I Am…) were so personal for me. I do not want to add dividing labels or brands, nor do I want split the church into opposing camps. However, I know how misguded we can get at times, even with the best intentions, in trying to forge unity through uniformity. People keep saying this like “Can’t we just be followers of Christ?” or “We should find our identity in Christ”. Of course I agree with this, but these comments tend to be more sentimental than substantial, doing nothing to work through the real issues of our diversity.

I don’t want to beat a dead horse with this issue. However, I wanted to shed some light as to one of the reasons why this has been so important to me. I haven’t wanted to put things in boxes. I haven’t wanted to contribute to division or parochialism. I haven’t been attempting distance myself from one group/theology or another. Rather, my desire has been to try to contribute to an environment that allows for the diversity that is so essential to our identities within Christ and to our unity as His Body.

Ok, I promise to move on and mix up the topics this week. Au revoir!

Emerging Church Missional Identity Culture

Of all the influences in my faith journey that have shaped the way I approach ministry, leadership and missional community, there is one I rarely mention, simply because I did not always make the connection. However, upon reflection, I realize that studying in the area of organizational learning and development, as well as systems thinking (as it was being explored in business leadership) has played a significant part in my missional formation. I am not referring to the Donald Trump power types, but rather authors and practitioners like Peter Senge (of “The Fifth Discipline” fame) and the late Peter Drucker. They often articulated a future for organizations (both for-profit and non-profit) that inspired me to believe that the there was some deep wisdom, integrity and hope in these fields. I thought I would go over just some of the lessons I have learned from them, especially as they apply to being communities of faith in an age of liminality.

While many people in the church acknowledge that change is inevitable, most still cling to the current state of things as though it is sacrosanct. Many even see this inevitable change as the fruit of their already negative eschatology- the world is heading for destruction, so change is proof of that movement. Often this is due to a perceived threat against the foundational truths or doctrines of faith that they believe must remain unchanged. However, too often, due to unexamined worldviews that integrate cultural or sociological values with the formational values of our faith.

If we are able to be more intentional about examining these dynamics, not only would be lose the sense of fear that this change brings, but suddenly it becomes an opportunity. Further, we need approach our missional and even ecclesiological models with a commitment to try and predict and adapt to that change. We spend so much time, energy and resources into sustaining and maintaining old strategies and models as though there is a “right one” that we must seek to find and perfect, rather than intentionally being embraced the inevitable wave of change that has not stopped since Creation. This is not to say there is not a risk of being driven by every passing fad or trend, as this can be and has been a problem, especially in some who have jumped into the “emerging church” stylistically.

Throughout history, those people who have most significantly shaped the ongoing journey of the Church have not simply responded to change, but have often been the agents of change- making change, not just managing it. This process, which includes what Drucker has brilliant called “systematic planned abandonment”, requires that much of our resources and emphasis needs to be free to organically move away from those areas that no longer serve toward that which is more essential. Again, this is not say this can be done easily, as novelty and popularity can be poor measures of what deserves our attention. However, if we are intentional and careful about change, to the point where we embrace even “planned abandonment”, this process could revolutionize our missional expressions.

This requires, however, that we be willing to regularly and even brutally evaluate every aspect of how we do things. Even in doctrinal issues of signficance, we should be willing to openly wrestle with them, challenging ourselves to engage them. While many of them may never change, we cannot but be strengthened in the process. Another challenge, even for those who are committed to this approach, is that we do not let go of things soon enough. If we wait until something is largely irrelevant or unfruitful, we allow crisis and necessity to shape the alternatives rather than vision, creativity and intentionality.

The Western world is so entrenched in problem solving that we often allow it to define our worldview, stopping us in a pattern of mechanistic maintainence rather than organic conception. Creativity and innovation invite us to actively look for change with excited anticipation as we seek to find opportunities to exploit that change for God’s greater purposes. This isn’t just a fanciful idea, but a call for organized, intentional commitment which will require hard work. Drucker points out in several of his books that we learn to be mindful of the following in the all arenas of society: unexpected successes and failures; disparity between expectations and actual results; changes in worldview or values in the surrounding culture; change in demographics; new knowledge/discoveries (scientific, non-scientific, etc.).

Every circumstance, both positive and negative, must be taken very seriously, even those that may seem insignificant. Not all will be the seedbed for change, but none should left unexamined and processed. Again, novelty may be paraded as innovation, but so to might innovation be dismissed as novelty. Many people reject the emerging church (or at least misunderstand and thus dismiss it) due to the assumption that it is a passing trend or generational phenomenon. While there are elements of truth in this critique, it represents a minor fraction of the greater potential. Therefore, we can’t be afraid to risk experiments, requiring a humility to get things wrong and try again. This will require more than just commitment, it will require resources, some of which may be lost as a result. However, we cannot afford not to.

When we are able to embrace this culture of change and liminality, willing to do the work, take the risks and pay the price, we will also be free to extend that freedom and expectation to more people, people who, under current systems of protectionism, might not be considered. Suddenly the opportunities present themselves as widely as the people represented in our communities, sharing the work and potential of innovation with many more.

Is there a place for continuity? Of course, especially where people are involved. People are not so much afraid of change as they are at how that change is introduced, as they most often bear the brunt of the realities as a result. Therefore, commitment to community, relationships, open communication, trust, mutual responsibility and our formational values/beliefs/vision must never be sacraficed in the name of innovative change. Rather, by strengthening these areas, people will have the safety and confidence to step out in other areas, knowing their place is secure and that they won’t be “left behind” in the process. Therefore, in our pursuit of community, we must always celebrate unique individuality and group diversity. That which is to offer the security and predictability that our communities needs must be value based, not form or model based.

Overall, those who find themselve in leadership roles in this process must always work to maintain this two-fold emphasis: welcoming, embracing and exploiting change, while always valuing, serving and investing in the people within our communities. We must be intentional about examining our assumptions and models, planning for change with positive anticipation. We must organize for improvement rather than sustaining static systems. We must find opportunities and release people into them rather than be distracted by putting out fires. We must protect and promote the formational vision and values of our community as beakon of continuity amid the change. We cannot manage change, we can only try to be ahead of it, exploit it, meet it. Creating this kind of community will be difficult and costly. However, we cannot afford the price that is being exacted for not pursuing.

These are just a few of the core lessons that have deeply shaped my approach to ministry, leadership and missiona community over the last few years. I’d love to hear what you think, so let me have it!

Emerging Church Missional

Last month, I shared here about my vision and plans to open a used bookstore in our neighbourhood, as an expression of our YWAM ministry here, in an attempt to create a missional third space. It has been an exciting whirlwind since the announcement, so I thought I would bring everyone up to date as to what’s been happening.

First, as you can see from the image above, we have tentatively settled on a name for the store – The Dusty Cover. My first design for the logo had the subtitle “Used Books & Coffee” until my wife mentioned the fact that people might not be keen on drinking used coffee. As for the logo, it was just me playing around. In fact, at the moment, my brother and a friend of his are kindly designing a logo for us. I’ll post it when I get it.

I have already started collecting books, encouraged by the generosity of so many people who have donated some great titles. I have around 500 titles entered into my database, with many more boxes set to be entered this week. One of the most encouraging events in the hunt for books was from Coles Bookstore at City Place here in Winnipeg. They contacted us after I sent out a letter, offering to give us a box of books. It then turned out that we were given access to thousands of books to choose a few boxes of whatever we wanted. After six large boxes, they told us to return later in the month for more. If you are at City Place, give this VERY generous store your patronage.

We are still working out the much bigger picture of what it takes to set up such a venture- collect shelves, consider layout, find and secure location, etc. This has been helped greatly by the discovery of an excellent e-book by Stephanie Chandler, “How To Start And Run A Used Bookstore: A Bookstore Owner’s Perspective”. This work has been priceless to us in the process. For those in business, I would encourage you to check out her other publications at her website: www.stephaniechandler.com

I still need your help. In addition to collecting titles, I would also love to hear any and all ideas and insights that you might have to make The Dusty Cover more than just another used bookstore, but a truly creative, missional third space. I’m all ears!

Emerging Church Missional Third Space

Over the last few years, largely due to the influence of Catholic writers, I have been drawn deeply to the person of Mary, mother of Jesus.  Perhaps out of a reactionary impulse, many people outside Christian traditions such as Catholicism or Orthodoxy, especially Evangelical, Protestants, have often left this powerful saint outside of the realm of reflection and consideration.  Such books as Henri Nouwen’s “Jesus & Mary: Finding Our Sacred Center” or more recently, the powerful novel “Christ The Lord: Out of Egypt” by Anne Rice, have drawn me into the depth of the very human and very important person.

Therefore, I was thrilled to hear about the new book by theologian, author & blogger extraordinaire, Scot McKnight, “The Real Mary: Why Evangelical Christians Can Embrace The Mother Of Jesus”, available from Paraclete Press in December (guess what’s going on my Christmas list?).  Here is a description of the book from the publishers:

Mary, the mother of Jesus—who was she, really? What kind of woman would compose a song as powerful as the Magnificat?

The real Mary was an unwed, pregnant teenage girl in first century Palestine whose response to the angel Gabriel shifted the tectonic plates of history. Far from the saccharine caricatures so often seen today, the Mary of the Scriptures was a woman of courage, humility, spirit, resolve and guts. By meeting this Mary, the first disciple and teacher of Jesus, we are brought even closer to her Son.

In his warm style, backed with biblical scholarship, Scot McKnight travels through the contours of Mary’s life as she struggled to come to terms with the mission that her son would accomplish.

Paraclete is also making two sample chapters, along with Table of Contents available here.  Check them out, as well as the special deal Paraclete is offering as well.  I will review the samples in a seperate post, but I will say in advanced that this is an exciting project.  Take the time to read the samples here:

Emerging Church The Real Mary Scot McKnight