notes from mercyview lab #3

• Author: Brad
• Filed under: acts, Bible, Bible study, Christianity, church, church planting, community, contextualization, culture, evangelism, Great Commission, incarnation, incarnational, Jesus, mercyview, ministry, missio Dei, mission, missional, missional church, missional living, New Testament, organic, orthopraxy, Phillipians, post-Christendom, Poverty, sent, social justice, theology
• Date: Jul 14,2010

After taking a week off for the 4th of July, this past Sunday we jumped into the 3rd of 5 labs this summer, looking at another foundational piece of mercyview.

It was great again to gather with friends, to pray for one another and the birth of mercyview, to look at Scripture, to dialogue, and of course, eat good food (this week, it was Oklahoma Caviar!).

Our prayer is that by the end of the summer, the DNA of mercyview is clear and God will call together a group of men and women who have an overwhelming desire to plant the Gospel in the city of Tulsa.

For those who have missed a lab or are “peeking over the fence” via the blog, here is the content from the previous labs:

–Lab #1: The Gospel: The Center of Everything [download synopsis here]

–Lab #2, Salt and Light: An Alternative City Within a City, For the City [download synopsis here]

In Lab #3, we talked about what it means to live “sent.” Specifically, we talked about being a missional people, sent as missionaries to be witnesses. We broke it down like this:

1. Sent
2. Sent as missionaries [1]
3. Sent as missionaries to be witnesses [2]

–When we talk about being “sent,” we are talking about the “in the world” part of the “in the world but not of the world” concept taken from Romans 12:4.

–Jesus prayed for His people to be in the world, living as a city within a city, and living sent. In John 17:15-19, we see Jesus pray three things in His high priestly prayer:

1. Don’t take them out of the world
2. Keep them from the evil one + sanctify them in the truth
3. Send them into the world

–The word “missional” captures the heart of how we do the “in the world” part of Xian community – is the adjectival form of the word “mission”

–Most believers readily grasp the idea of Jesus being sent to the world. The fact that Jesus was the “sent one” is one of the most fundamental identifications of Jesus, called the missio Dei. The issue is to realize that as Jesus was “sent”, His prayer is that we would also be “sent.”

–The concept of a missional church is recognition that God is a sending God and we, the church and individual believers, are to live sent. Our sent and sending identity is connected ontologically with the very existence of the church.

–Why be “missional?” Alan Hirsch says:

When the church is in mission, it is the true church. The church itself is not only a product of that mission but is obligated and destined to extend it by whatever means possible. The mission of God flows directly through every believer and every community of faith that adheres to Jesus. To obstruct this is to block God’s purposes in and through his people.

–Research indicates that the vast majority of church activities and groups, even in a healthy church, are aimed at the insiders and fail to address the missional issues facing the church in any situation. If evangelizing and discipling the nations lie at the heart of the church’s purpose in the world, then it is mission, and not ministry or fellowship, which is the true organizing principle of the church.

–The old adage was this: If you preached to believers, you were called a “pastor.” If you preached to non-Christians in your own culture, you were an “evangelist.” If you needed a passport to get there, you were a “missionary.” This is not helpful…

–“…all Christians are missionaries or they are not Christians. The only kind of Christian there is, is missionary.” (Theodore Gill)

–”What kind of missionary would go to a foreign city, find a place to live, find a source of income, find where to buy food, maybe find a hobby and a wife, and then kick back and enjoy his surroundings, never befriending the locals? We wouldn’t call him a missionary – we’d call him a resident.” (Winfield Bevins)

–Two ways in which we are to be missionaries:

1) Incarnationally

Jesus had to be God to be able to lift us out of our sin, but had to be fully human to create the right conditions for such redemption to take place. It is from inside the human condition and experience that God fulfills his own requirements for the salvation of the human race.

Three theological themes of the incarnation:

a. Identification: The incarnation embodies an act of profound identification with the entire human race. In an act of unspeakable humility, God actually takes upon himself all the conditions, even the limitations, the struggles, and doubts of humanity. To identify incarnationally with a people will mean that we must try to enter into something of the cultural life of a “people”; to seek to understand their perspectives, the hurt, their real existence, in such a way as to genuinely reflect the act of identification that God made with us in Jesus.
b. Locality: The coming of God among us was in Jesus constituted a “dwelling” among us (John 1:14) and geography itself took on a sacred meaning. Jesus became Jesus of what? Nazareth. Geography matters! If you want to incarnate the Gospel in a particular setting, you will have to think about living in that setting.
c. Sending impulse: Incarnational mission implies a sending impulse rather than one of “extraction.” God is a missionary – he sent his Son into our world, into our lives, into human history. Incarnation implies some form of sending in order to be able to radically incarnate the various contexts in which we live. It extraction from culture vs. insertion into culture.

“You cannot become a part of the organic life of a given community if you are not present in it and experience its cultural rhythms, its life, its geography. We too need to practice the missional discipline of presence and identification with any of the people and groups we hope to engage with.” (Alan Hirsch)

Two objectives of incarnation:

a. Real connection: This objective here is for not-yet-Xians to see that Jesus is “for” the unreached people group. Particularly in the Missional Communities, we want to introduce people to the network of relationships that make up that believing community so they can see Christian community in action. People are often attracted to the Christian community before they are attracted to the Christian message.
b. Real demonstration: This objective is to demonstrate that Jesus is “with” the unreached people group. Being thoroughly loving and gracious within the community will transform attitudes toward Christ. In a sense, the incarnational community has to completely reframe the unreached people group’s perceptions about Jesus and the church.

“…the only hermeneutic of the gospel, is a congregation of men and women who believe it and live by it.” (Leslie Newbigin)

2) Contextually

Perhaps the most important text on the subject of ‘contextualization’ is 1 Cor 1:22-25 — Paul offered Christ’s salvation in a way the culture could relate to (offering true power to the Jew and true wisdom to the Greek) and which connected to ‘baseline’ cultural narratives. And yet, at the same time, it confronted each culture’s central idolatry (calling Jews to repent of works-righteousness and Greeks of intellectual hubris) with the meaning of the cross.

Contextualization can be defined as the dynamic process where the never-changing message of the Gospel interfaces with specific, relative human situations. Because the Gospel is always God good news, it cannot be defined w/o reference to the human context.

“Contextualization is not ‘giving people what they want’ but rather it is giving God’s answers (which they may not want!) to questions they are asking and in forms that they can comprehend.” (Tim Keller)

How we contextualize:

a. Speak in the common language: avoid “tribal” language, “we-them” language, and inspirational talk and speak as if not-yet-Xians were there.
b. Enter and re-tell the culture’s stories with the gospel
c. Create Xian community that is counter-cultural and counter-intuitive: embody a ‘counter-culture,’ showing the world how radically different a Xian society is with regard to sex, money, and power.

–There are two sides to the missional coin – in other words, there are two primary ways that every Christian can become missional.

1) The first is by sharing a verbal witness. This is more commonly known evangelism. This is when you share the gospel message with your words.

Once we firmly trust and believe in Jesus as Lord and Savior, we must make his name known to the entire world. This is also called the Great Commission.

Many people want a form of evangelism they can compartmentalize in their schedule, switch off, and go home from but Jesus calls us to a lifestyle of love (1 Thessalonians 2:8).

“We can identify forms of evangelism that involve sharing the Gospel without sharing our lives, as well sharing our lives without ever having the courage to share God’s word. Paul’s ministry involved both: sharing his life and sharing the word of God.” (Steve Timmis/Tim Chester)

What does evangelism in the post-Christendom era look like?

Three steps in sharing our faith via the enter-challenge-re-establish approach.

a. Enter the framework: uncover “belief positions” and “themes of relevance”
b. Challenge the framework: show tension between their theme and their belief
c. Re-establish the framework: relate a brief presentation of the gospel to their theme

2) The second way we can fulfill the mission of God is called the social witness.

God is concerned about the needy, destitute, hurting, poor, and orphans of the world. The word of the Lord tells us that we are commissioned to care for those around us who cannot care for themselves.

In the abstract- evangelism is more important than social justice, not because the soul is more important than the body, but the eternal is more important than the temporary. However, practically —if you don’t care for the needs of people, why will they listen to you? The reality is that the more we do justice the more effective our evangelism will be.

Justice can precede evangelism. It creates plausibility for the gospel proclamation, and in reality it often draws non-yet-Xians in. This then leads them into Xian community and leads to a great openness to evangelism.

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[1] Adapted from Alan Hirsch/Michael Frost: The Shaping of Things To Come: Innovation and Mission for the 21st-Century Church, “The Incarnational Approach” (Chapter 3) and “The Contextualized Church (Chapter 5).

[2] Adapted from “Contextual and Missional” by Tim Keller from London Church Planting Consultation, 2008-2009

notes from mercyview lab #2

• Author: Brad
• Filed under: acts, Bible, Christianity, church, church planting, community, contextualization, culture, evangelism, Gospel, history, idolatry, imago Dei, incarnation, incarnational, Jesus, Jonah, kingdom of God, Matthew, mercyview, ministry, New Testament, Old Testament, orthopraxy, Paul, Poverty, Revelation, social justice, Tulsa
• Date: Jun 28,2010

This past Sunday, we held our second mercyview lab to introduce people to the heartbeat of a new church community in the city of Tulsa and we had a great time together. I was particularly encouraged to see some new faces.

As I said last week, these “labs” are intended to give folks a “window into” what we believe God is calling mercyview to be in Tulsa. This will give many an opportunity to begin to pray about joining us in the birth of mercyview at the end of the summer.

In our first lab, I unpacked what is the “hub” of all of mercyview‘s ministry: the Gospel. Last night, I talked about what is looks like for a church to be a “city within a city” – an alternative society in a city that is “salt and light” (Matthew 5:13-16). Here are the notes from the evening:

–One of the foundational issues a new church has to figure out where they come down on is their relationship with culture. This has to happen before they can talk about how to be the church in the community.

–There is a lot of talk about culture these days but not always much clarity about what it really is. The truth is that the tension between church and culture has been around since the church began. People shout about culture and how the church should or should not relate to it but we have to think discerningly about what it is and how we engage culture.

–So how do we unpack this issue? I believe it involves understanding three things:

1. Culture matters
2. Relating to culture the wrong way matters [1]
3. How the church should relate to culture matters [2]

–Culture mattered to Paul. In Acts 17, we see four things:

1. Paul finds a space within the culture to proclaim the gospel – the Areopagus [Acts 17:22]
2. Paul acknowledged their spiritual questions contextually [Acts 17:22-31]
3. Paul understood Athens – observed their idols as he walked through the city; quoted a poet [Acts 17:23, 28]
4. Paul understood how to respond to culture [Acts 17:29]

–There are basically three choices we have to respond to culture:

1. Receive
2. Reject
3. Redeem

–As we respond to culture, we essentially receive all of culture and within in that “reception,” we must choose which aspects of it to reject or redeem.

–What is culture? The common ideas, feelings, and values that guide community and personal behavior that organize and regulate what the group thinks, feels, and does about God, the world, and humanity [Harvie Conn]

–Culture itself is not evil but a composite of good and evil – as understood Biblically. In any given culture we can find both the imago Dei and idols because all people are made in God’s image and reflect that reality in some ways.

–Those who say we should not “engage the culture,” are using the word “culture” in a way that missionaries wouldn’t [Ed Stetzer]

–Four ways that the church has related to culture:

1. Pietiest
2. Conservative activist
3. Cultural “relevant”
4. Counter-culturalist

–A pietist is someone who stresses Bible study, personal religious experience, and evangelism to the exclusion of trying to understand culture’s expressions: attitudes, customs, beliefs, ethics, and value systems. In essence, their attitude is one of indifference. They believe that since the world is going to burn up in the end, what matters is to convert as many people as possible. If we do that well, then society will be changed ‘one heart at a time.’

–A conservative activist perceives the main problem today to be the loss of moral absolutes. They believe Xians have become too much like the culture, which no longer believes in absolute truth. In this approach, young people are encouraged to recover a Xian worldview and to penetrate the higher reaches of the cultural economy.

–A cultural relevant, in reaction to the conservative movement, complains that Xians are perceived as too hostile and condemning and that they speak in language that is undecipherable to the average person. In this model, the church is called to deeply identify with felt needs of people – embodying love and truth by working against inequality and injustice in society.

–A counter-culturalist sees the main problem today to be that the church has tried to reform the world to become like the church. In this view, the church needs to follow Christ ‘outside the camp’ and identify with the poor and the marginalized. It needs to be a witness to the world simply by being the church, an alternate society and they shouldn’t try to ‘transform culture’ at all.

–Is the lack of very vibrant, effective evangelism for the church today a major problem? Of course. Thus, the cry from the pietists.

–Is it a major problem that Christians are vastly under-represented in many sectors of the cultural economy? Absolutely. Thus, the cry from the conservative activists.

-Is it a major problem that the evangelical church essentially exists in a subculture, not able to speak the Gospel intelligibly to most Americans, and perceived to be only concerned to increase their own power rather than the common good? Of course it is. Thus, the cry from the evangelical relevants.

–Is a major part of the problem the “thinness” of our Christian communities? Of course, that is an enormous problem. Thus, the cry from the counter-culturalists.

–Every one of these groups articulates a crucial and irreplaceable part of what is wrong with our church’s relationship to culture.

–So what’s wrong? Two things:

1. An unbalanced view of themselves
Each group is responding more to the other Christian parties than to the culture. Because of this, they exaggerate the imbalances in the other groups, and thus, are blind to their own.

2. An insufficient grasp of the whole Biblical plotline
The Bible’s narrative arc is—creation, fall, redemption, and restoration. The problem is that each approach represents just one possible emphasis of the arc within a comprehensive whole. The Biblical teaching about Xianity and culture is very rich and should provide Xians in every century and culture with both boundaries and freedom to devise an approach that fits their time.

–With the Gospel

Gospel ministry is not only proclaiming it to people so that they will believe it but it also shepherding believers with it so that it shapes the entirety of their lives, inside the church and out in the world.

For evangelicals to move forward, we must be able to come together around a richer understanding of God’s will for a renewed world without losing the sharpness and power of the classic understanding of the gospel.

–As Light

Jesus tells his disciples they are to be a “city on a hill” whose “good deeds” are a light that will lead non-believers to praise the Father in heaven. Christians are called to be an alternate city within every earthly city and they should be the very best citizens, seeking the “peace and prosperity” of the city (Jeremiah 29:4-7). Here is where the relevants and the counter-culturalists get it right.

Care for the poor is a thing so essential that the contrary cannot consist with sincere love to God. [Jonathan Edwards]

Revelation 21-22 makes it clear that the ultimate purpose of redemption is not to escape the material world but to renew it. God’s purpose is not only saving individuals but also inaugurating a new world based on justice, peace, and love, not power, strife, and selfishness.

–As Salt

This metaphor is a counterpoint to that of light – it is more modest in what it holds out for us. Christian living (like salt in the meat) is quite important to keep culture from degrading but here we are being warned not to necessarily expect fundamental social transformation.

Salt is a more negative metaphor as well. Salt in a wound kept it from festering but it was also painful. This means that Christians are to stand for truth and guard orthodox belief and practice but there will inevitably be opposition. (1 Peter 2:12.)

The salt metaphor is different in another way as well. Salt must spread out and penetrate to be effective. Christians then do not only effect the world as a counter-cultural community (‘light’) but also as dispersed individuals who take the Christian message and world view into every circle and sector of society.

–The people of God (the Church) become an alternative city within a city to display, as a foretaste, what the eternal city will be like. (Jeremiah 29; Matthew 5:3-16; Luke 6:20-36; 1 Peter 2:9-12)

–Harvie Conn:

Perhaps the best analogy to describe all this is that of a model home. We are God’s demonstration community of the rule of Christ in the city. On a tract of earth’s land, purchased with the blood of Christ, Jesus the kingdom developer has begun building new housing. As a sample of what will be, he has erected a model home of what will eventually fill the urban neighborhood. He now invites the urban world into that model home to take a look at what will be. The church is the occupant of that model home, inviting neighbors into its open door to Christ…

As citizens of, not survivalists in, this new city within the old city, we see our ownership as the gift of Jesus the Builder (Luke 17:20-21). As residents, not pilgrims, we await the kingdom coming when the Lord returns from his distant country (Luke 19:12). The land is already his…in this model home we live out our new lifestyle as citizens of the heavenly city that one day will come. We do not abandon our jobs or desert the city that is….We are to seek the peace and prosperity of the city to which God called us in exile (Jeremiah 29:7). And our agenda of concerns in that seeking becomes as large as the cities where our divine development tracts are found.

–Motivation? God left the culture of heaven to enter the culture of man, to bring redemption and restoration:

“We don’t relate to God as a person on the first floor of a building relates to a person on the second floor. We relate to God as Hamlet would to Shakespeare. Hamlet’s only way to know Shakespeare is if Shakespeare writes himself into the play. In the incarnation, God has written himself into the story of this world.”
-Tim Keller

====================

[1] Adapted from “Church and Culture” by Tim Keller from London Church Planting Consultation, 2008-2009

[2] Ibid.

soon-to-be-released resources for the missional church

• Author: Brad
• Filed under: apostolic, books, Christianity, church, church planting, community, culture, discipleship, Great Commission, incarnational, leadership, ministry, mission, missional, missional church, missional living, multiplication, orthopraxy, sent
• Date: Feb 12,2010

Here are some excellent resources coming out in the next few months to assist missional conspirators:

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At Verge last week, Jeff Vanderstelt announced the launch of the GCM Collective Launching in March as a collective (originally comprised of Soma Communities, The Crowded House and Kaleo Church-San Diego) it will centralize resources to help communities exchange ideas, resources and encouragement in a move to being the church as a community, centered on the gospel on mission to the world.

According to Drew Goodmanson (of Kaleo Church), here are some ways to stay informed of the launch:

1. Sign-up at GCM Collective
2. Join the Facebook page and follow GCM on Twitter.

======================

M. Scott Boren: Missional Small Groups: Becoming a Community That Makes a Difference in the World (Allelon Missional Series) (July 2010)

Product Description:

Small groups are a great place to connect with other churchgoers, but many wonder, is this all there is? Is sitting in a living room, talking about a book or watching a video the extent of what we can do together? Isn’t being a Christian community about something more than this? Pastor and author Scott Boren thinks so. In this latest release from missional thinktank Allelon, Boren gives leaders and members of small groups the tools they need to make an impact on their communities. Beginning with a gentle critique of current small group models, Boren goes on to show how a uniquely Christian paradigm can set groups free to transform their communities. The final section of the book offers over twenty practices that groups can do to become more missional. Ultimately Missional Small Groups is about helping groups follow Jesus by equipping them to bring his message and healing to a hurting world.

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Dave Ferguson + John Ferguson: Exponential: How You and Your Friends Can Start a Missional Church Movement (Exponential Series) (May 2010)

Product Description:

The purpose of this book is to communicate a simple strategy that will engage every Christ follower and challenge every leader to become a reproducing leader. Our hope is that every church will become a reproducing church. This book will lay out a brief, but solid theology for a reproducing strategy and then give very practical ‘how-to’s’ for reproducing Christ followers, leaders, artists, groups/teams, venues, sites, churches and networks of churches.

=======================

Eric Swanson + Rick Rusaw: The Externally Focused Quest: Becoming the Best Church for the Community (April 2010)

Product Description:

The Externally Focused Quest: Becoming the Best Church for the Community is designed for church leaders who want to transform their churches to become less internally focused and more oriented to the world around them. The book includes the clear guidelines on the ten changes congregations must adopt to become truly outwardly focused. This book is not about getting all churches to have an annual day of community service as a tactic but changing the core of who they are and how they see themselves as a part of their community.

“seeding” missional communities

• Author: Brad
• Filed under: church, church planting, community, culture, Gospel, incarnational, leadership, ministry, missional, missional church, missional living, post-Christendom, sent
• Date: Feb 7,2010

David Fitch, author of The Great Giveaway, a pastor of Life on the Vine, and the Chair of Evangelical Theology at Northern Seminary, recently put his twist on what church planting should/could look like in the post-Christendom culture.

Fitch:

We recognize then that when we get over a certain size, all we end up doing is making the goods and services of being a Christian more accessible and convenient for already existing Christians. We have no other option then, when we get too big, to ask fifteen or twenty people to leave and go be missionaries to dechurched places in post Christendom. This used to be called church planting. We often now call it “seeding missional communities.”

On discerning where to “seed” these missional communities, he says:

…we like to think in terms of “sending” groups of people as “missional orders” into a community – bands of people who can take time, and sink in and learn that culture and be among the place in which God has called them to minister Christ. When we discern places for such a missionary endeavor, we ask are these places “under-churched” and “affordable for us as we seek to live missionally and beneath our means?”

He goes on to share 5 issues to be discerned in “seeding” a new missional community:

1. Discern the 3 (or 4 or 5) leaders
2. Land in the community over launching in the community
3. Exegete the community over market surveys
4. Teach missional rhythms over attractional events
5. Prepare for a sustainable way of life over a long period of time over projected growth and financial sustainability after three years

I think Fitch’s instincts here are on the right trajectory. Read the entire post here and how he would flesh out the “seeding” process.

missionSHIFT: framing the missional conversation // forging a missional manifesto

• Author: Brad
• Filed under: Bible, Christianity, leadership, ministry, missio Dei, missiology, missional church, missional living, orthopraxy, pastoring, theology
• Date: Feb 1,2010

I’ve been slow to get this up here on transformission but last week, my friend Ed Stetzer shared an exciting announcement that I’ve been talking about via Twitter for some time now in his post, “Missing the Missional Mark.” (In fact, that is why there has been little to no blogging for the last few months…)

In his entry, Ed said:

A few of us have talked and we are going to try to forge something of a definition (of missional) — at least for how we use the term. As part of that, later this year, July 12-14, I’m partnering with a few others to launch a new conference called missionSHIFT that I believe will help us with the discussion.

As a part of this conference, we are prayerful that a helpful statement can be forged on what it means to be missional. Several leaders in the missional church conversation (Keller, Hirsch, and others to be announced), who write about all-things missional, have already agreed to be framers for the statement and some of the framers will be at the conference for discussion and dialogue.

The intention of “The Missional Manifesto” is to allow the Scriptures to guide our understanding and involvement in the mission of God as it applies to the whole of life and doctrine. The document will strive to show how “missional” intersects with truths about the gospel, the local church, evangelism, missions, social justice, and contextualization, among other things.

The intent would be to say, “This is what we mean when we talk about being missional.” It is not our intent (or within our ability) to say this is what everyone should think or say about the term. Words mean different things (for example, “grace,” “justice,” and “gospel” all have different meanings to different groups). However, it is our hope that it will help us be clearer and more mission-shaped in our own thinking and practice.

I have had the privilege of working closely with Ed on this for the past few months so I’m excited to see this come to fruition. More about my role to come…

As Ed stated at the end of his entry, he is “resurrecting” his Monday is for Missiology” posts in which he will blog about all things missional. If you are interested in this conversation, this will be a great place to engage in discussion. This will also be the forum where we release additional names of those who are framing “The Missional Manifesto” and those who will leading our missional “labs.” Stay tuned…

Another way to get involved in the conversation is via Twitter. First, follow @missionSHIFT to stay up to date on announcements re: missionSHIFT. Second, if you have a comment about what missional is to you, make sure and use the hashtag: #missionSHIFT. Finally, follow the discussion on the tweet “wall” at the bottom of all the pages on the missionSHIFT website.

If you believe it is time for the church to engage in the mission of God, missionSHIFT will inspire and prepare you to cultivate a missional movement in your church and community. I want to encourage you to come to this conference.

If you are interested in coming, you can register here.

darrin patrick interviews ed stetzer

• Author: Brad
• Filed under: Bible, Christianity, church, community, contextualization, cross, culture, discipleship, emerging church, emerging culture, evangelism, futurism, Gospel, history, homosexuality, incarnational, kingdom of God, leadership, ministry, missio Dei, missiology, missional church, missional living, pastoring, politics, post-Christendom, post-Evangelical, postmodern, religion, research, social issues, social justice, theology, video
• Date: Aug 30,2009

If you are a pastor, this is a must see.

Darrin Patrick, lead pastor of The Journey (my home church and where I intern) interviews my friend Ed Stetzer, President of Lifeway Research and Lifeway’s Missiologist in Residence, on what he sees as the pressing issues within evangelicalism today.

I believe this is Ed at his best, bringing prophetic insight to a wide variety of topics that should be of interest to those who love the church and the Gospel. Enjoy:

Tim Keller on the Gospel + the Poor

• Author: Brad
• Filed under: Christianity, church, community, Gospel, incarnational, kingdom of God, ministry, missio Dei, missiology, missional church, missional living, New Testament, orthopraxy, postmodern, social justice, theology, video
• Date: Aug 29,2009

the counterculture of confrontation

• Author: Brad
• Filed under: authenticity, books, Christianity, church, community, culture, emerging culture, kingdom of God, ministry, pastoring, postmodern, relationships
• Date: Aug 25,2009

Those infamous words: truth in love. Isn’t it just like God to put together two things so diametrically opposed to one another and tell us this is how we should talk to one another. Man…

Here’s the problem. We don’t do a very good job with this. At all. Particularly in the area of confronting someone in love to bring moral clarity to a situation for them. My observation is that, in many ways, confrontation within the Christian subculture is actually countercultural within it. And it shouldn’t be. In other words, the very place where confrontation should be done and done well is within the Christian community and we are failing miserably.

Here’s my take. We have developed a Christian culture where it is not o.k. to be not o.k. We have locked into this individualistic idea that our sin only affects us, therefore minimizing sin as a whole. We have lowered the bar on our responsibility as friends, pastors, faith communities by saying that tough love is not support because “who are we to cast the first stones?”

Confronting someone by speaking truth in love is Kingdom work. When we call people to wholeness and commit to walking alongside them – no matter how tough those steps are to walk through – we are joining the King in his mission to restore and redeem all of creation. What a privilege.

When we stick our heads in the sand at the very moment when that person needs our voice in their life, we are actively rebelling against our King and saying to that person that as an image bearer of Christ, they are not worthy of our involvement in their life. What a shame.

The irony in this all this is that healthy confrontation in the context of the Christian community could be an amazing witness to the surrounding culture if done Biblically, but we can’t even figure out how to do this within our own Christian community. It has no potential for counterculture in the greater society when it’s countercultural within its own culture. Did you get that?

How do we expect the watching world to give a flip about our talk of personal and communal holiness when we don’t have the guts to confront each other in Christian community and spur one another to good works?

That’s just it. They are watching and they are growing increasingly apathetic. It’s time we give them something worthy of watching.
___________________

For more on this, read David Powlinson’s excellent book, Speaking the Truth in Love: Counsel in Community

total church study guide

• Author: Brad
• Filed under: Bible, Bible study, church, church planting, community, discipleship, evangelism, Gospel, incarnational, kingdom of God, ministry, missio Dei, missiology, missional church, missional living, New Testament, orthopraxy, relevintage, social justice, theology, vision
• Date: Aug 20,2009

I’m very excited about a new resource from Veritas Community Church, an Acts 29 church in Columbus, Ohio. They have created a free study guide to accompany the Re:Lit book Total Church by Tim Chester and Steve Timmis.

You can download the free 32-page PDF study guide here.

Chester and Timmis, the authors of Total Church, founded The Crowded House church-planting initiative in the UK and direct the Porterbrook Network. Steve Timmis is also Director of Acts 29 for Western Europe.

Total Church may very well be one of the most influential and informing books I’ve read that has influenced my ministry philosophy since The Emerging Church and Emerging Worship by Dan Kimball and Transforming Mission by David Bosch.

There is no shortage of great tools to help form Gospel and Missional DNA into the life of a church plant core team, a just-launched church plant, a small group ministry, a church revitalization, or a church that is transitioning from a traditional to missional model. The Total Church study guide is yet another exceptional resource to that end.

I would also encourage you to check out these great handbooks/guides:

>The Tangible Kingdom Primer from Hugh Halter and Matt Smay
>The Forgotten Ways Handbook from Alan Hirsch
>The Gospel-Centered Life: A Nine Lesson Study from A29 pastor Bob Thune
>Fight Clubs from A29 pastor Jonathan Dodson

extract’d

• Author: Brad
• Filed under: church, discipleship, extract'd, ministry, pastoring
• Date: Aug 4,2009

We have a tendency to celebrate church leaders who have managed to draw a large crowd to their church. But this is hardly an accomplishment in a culture where a few bottles of Diet Coke and a pack of Mentos mints can draw a crowd. The fact that a few thousand people might show up on Sunday to hear you talk seems less impressive when you consider that we live in a society in which millions of people will tune in to watch Sanjaya sing on American Idol.

Aggregating an audience isn’t successful ministry. Fostering women, men, and children toward deep, internal, and unyielding communion with Christ that transforms their lives and produces the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—that is ministry worth celebrating.

-Skye Jethani, from his “The Divine Commodity” blog book tour interview with Bob Hyatt