A Living Alternative

This week is going to be crazy for me. First, we are running to get the bookstore ready for the opening next week. We are also heading out of town on the weekend for an adoption retreat, so we are getting things ready. One of our friends and national YWAM leaders is coming to town on Wednesday for Missions Fest Winnipeg this weekend, which we will miss, so we are working to get things ready for him and our staff. Needless to say, we are swamped. And so, for this week my posts will be few, brief or recycled. Hope you still enjoy!

More Than Words - by Jamie Arpin-Ricci
Posted at (e)mergent Voyageurs - June 10, 2005

Let me tell you a story. It isn't a very pleasant story, so I will present it to you as simply and straight forwardly as I can.

Several years ago, my wife & I were traveling. As missionaries, we spend a good deal of time meeting with people, from close friends to perfect strangers. On one such occasion, we had scheduled to meet with a friend of ours. However, when we got there, we were surprised to find that he was not alone, but with a young man we did not know. We thought nothing of it at first.

It soon became clear to us that this new individual was a Muslim man. Moments later, I found myself face down, with both men standing over me, their hands on my shoulders. While I could not see her, I knew my wife was near by. The men laughed as one man sliced my back with a blade, while the other stabbed me with another.

To this day, I have the scars to remind me of this incident.

With the political and social state of the world as it is, such a story is likely to stir great emotion. What did you feel as you read this story? Anger? Shock? Sympathy? Undoubtedly, each of you reading this has a clear mental image of these events, almost as though you had watched them yourself.

I have a confession to make...

The fact is, the friend I was meeting was my family doctor in my old home town. The young Muslim man was a medical student, shadowing the doctor as part of his education. Truthfully, moments after meeting them, they had me laying on a gurney, where they proceeded to removed two moles from my back. One was uncommonly deep, requiring my doc to stab under it more than was typical. The men were laughing (as were we) over a joke the student had made.

Before you collective plan my demise for misleading you, there is a point. While I gave you the facts of the story, I did not tell you the truth. While the rich history of modernism in Christianity leaves us a great deal to be grateful for, its tendency to reduce the Gospel to the bare doctrines, dogmas and facts- through systematic theologies and however many spiritual laws- has often torn the soul from the incarnational message of hope. Can the Gospel be represented on the basis of "just the facts" and still be the Gospel? Or have we ended up with a misleading alternative that could lead to theological and political colonialism?


As our understanding of the Gospel- of Truth- expands to encompass the fullness of the message of Jesus, we will inevitably come to a demanding reality. The declaration of the Gospel, through the spoken and write word, only finds its authority to the degree that the Truth of the Gospel in embodied in the lives of the Church- not merely in the context of individual "righteousness" and morality, but in the transformational fullness of the Kingdom of God.

(See "The Gospel in a Pluralist Society" by Lesslie Newbigin, Chapter 11, 'Mission: Word, Deed and New Being')

After many long months and frustrating paperwork, we got the call today that we are clear to open The Dusty Cover! On Tuesday, February 5th, The Dusty Cover will officially open it's doors. While we won't be having a Grand Opening for a while, we will be open next week to get the ball rolling. We are really excited. It has been a long process.

We are also excited by several existing and potential partnerships with the store. So many people have given so much (Watershed Community, Mike & Karla Penner, Dana & Larry Ames and many more) to make this happen. We are also in talks about potential partnership for childrens programs, church planting and several others. We will keep you posted.

Please keep us in your prayers. After many months of delays, we are getting really financially stretched. We are working to broaden our support base without much luck. We are looking for creative ways to tighten our belt and broaden our support. Let us know if you have any ideas.

Hope to see you soon!

For those of you looking for quality books at great prices, I have added several new titles to my Used Book Sales page. Titles include "Wikinomics: How Mass Collaboration Changes Everything" and "Walk On: The Spiritual Journey of U2" and many more! Check them out! They are first come, first serve, do don't wait!

I am also excited to announce that my wife has returned to blogging. She started blogging to chronicle our journey through pregnancy. When we lost the baby and were unable to get pregnant again, she put the blog aside. Now, as we are well into our adoption process, she has started up again. Take the time to read through her posts (new and old) and leave her a comment.

Enjoy the weekend!

Hey there! I'm Jamie Arpin-Ricci, a writer, inner city missionary / church planter and used bookstore "owner". My primary blog is called "A Living Alternative: Our Missional Pilgrimage" in which I hope, through share my life, asking tough questions and exploring new (and old) ideas, to inspire and encourage others to discover and embrace their missional vocation. Many people are throwing the word "missional" around a lot these days- I believe I offer one perspective based on my nearly two decades of ministry that is more than just talk. Let's get to know each other!

Peace,
Jamie Arpin-Ricci

Since I wrote my very personal post on homosexuality at my old blog, I have received hundreds of emails and phone calls with questions, comments and (sometimes) reprimands from people all over the world. Sometimes they are from others who live with same-sex attraction, while others are from pastors and Christian leaders. From the latter group, there are many questions that come up again and again. One of those questions is invariably: Where do we start?

While the church has failed in its treatment of the issue of homosexuality and even more so with those who live with same-sex attraction, we must acknowledge that there is a change for the better happening. A fair number of Christians are becoming more informed and sensitive to the realities surrounding this issue and are work to be more faithful to the example and teachings of Christ in respect to love, grace and compassion. However, many do not know where to start, which is why many end up writing me.

First, there are many people out there who are far better equipped to serve the church in this respect. That being said, I want to give one answer that I think is critical. It is important because it translates into many other areas where the church as failed in the past. The lesson is this:

You cannot start with a clean slate.

No matter how understanding we might be, no matter how sensitive and aware of the realities we have become, when we as Christians reach out to those with same-sex attraction we are carrying the baggage of centuries of failure along with us. Fair or not, we cannot expect to start the dialogue (and it must be genuine, mutual dialogue) without being aware of these things. They will be both explicitly addressed in questions, accusations and judgments, but also implicitly present through attitude, emotions, and experiences. It will come up again and again. We will make the same apologies over and over.

And so we should.

You will find it frustrating. You will be tempted to say enough is enough. You will want to disavow any connection between yourself and those harshest of examples of Christian failure. Be that as it may, resist those impulses. Regardless of your moral and theological stance on the issues, the treatment of homosexuals at the hands of the church is inexcusable. We cannot expect centuries of woundedness and injustice to be cleared up in short order.

We have earned much of the abuse we receive at the hands of the wider culture, and no matter how "unfair" or wrong the treatment may be, it is time to turn the other cheek. Not out of the moral superiority of a martyr, but as penitent human beings who refuse to disqualify their repentance with secondary excuses. We may get kicked around by some, but it is well worth the price if we can build real dialogue and relationships.

Put simply, if you genuinely want to be missional representatives of Christ to same-sex attracted people, you cannot expect to do it on your own terms. I am not advocating compromise or being mistreated beyond what is reasonable. Rather, I am saying that we have sown the seeds of discord that brought us to this place, so we must be willing reap the consequences accordingly. This approach will take more time, energy and emotional strength. Then again, when following Christ, that should be expected, no?

Homosexuality Missional Reconciliation

I have been thinking a great deal laterly about the long trail of failures, large and small, throughout Christian history, even up to present. Having just read "Christi-Anarchy" (see the review in three parts- 1, 2 & 3) and exploring the blogosphere buzz around "Pagan Christianity?", it is clear that the Church is under scrutiny from the inside at a significant level. It is an exciting and daunting shift, but also necessary.

Without question the Church (and I am speaking to myself as much as anyone) has much to answer for. Far too often we have strayed from Christ's intentions, both in ruthless atrocities and in subtle compromises. We must heed the prophetic call to repentance and restoration, willing to accept the cost our failings have and will exact from a wounded world to whom we had been sent to serve.

Seeking to follow this path back to God's purposes for us as His people, it is important that we not move on from our failures too quickly. Of course, we must abandon our sin without hesitation, but we cannot simply wipe the slate clean and start over. The scars are there to stay, both in the world at our hands and upon all of us who follow Christ. Those we have hurt will not forget, nor should we. So what then are we to do?

As we recognize the narrative nature of our faith, it is critical to recognize that our failures are part of own story, shaping us. With redemption, we do not forget our sins, but seem them transformed to God glory. As the Church, our mistakes become an integral part of our narrative identity. Our ecclesiology must not be formed only around ideals and theology, no matter how right they may be, but must also reflect the reality of where we have come.

"Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life." 1 Timothy 1:15-16 (NIV)

As we seek to be missional Christians, authentic communities of faith, we must be intentional to acknowledge our failings, including them in the narrative message we live and proclaim. Through this, Christ's mercy and redemption can find genuine expression and offer real hope to a watching world.

In what ways can we embrace our failings as part of our story? What does this mean for us today?

Missional Ecclesiology Narrative Theology Failure

In this final part of the review, I will explore the final chapter (The Way Of Christ: The Way Of Compassion) and the Epilogue (The Waitors Union). I will also share some final thoughts on the book.

Chapter 4 - The Way Of Christ: The Way Of Compassion

In this chapter, Andrews challenges us to abandon a religion of self-service and comfort to a living faith willing to face suffering in our pursuit of loving, compassionate Christ-likeness. Jesus is the ultimate archetype of compassion, a radical example of non-violent love. While Jesus is the central example, he cites several others who point to Christ in their own way- the Maladikarra of aboriginal Australia, the Bodhisattva of Buddhism and others. None replace or equal Jesus, but are important in Centred Set perspective in that they point towards Christ-likeness.

Jesus recognized that, while the rule and abuse of the empire made His people suffer, unless they were free from their own systems and illusions, political freedom would ultimately not liberate them. By focusing on how to live in grass-roots communities of faith, not only did Jesus transform Israel, but the world. It was in true community that the individual had value, and only in valuing every individual are genuine relationships possible.

However, in turning Jesus into an idol who we would like to be like, but deny it being possible, rather than a model to emulate, we lose sight of what it means to be "Christ-ians". We can be Christ-like in ability, but must be in sensibility. It is not just the words of Christ, but most importantly the living example of Jesus that we must follow. He IS Truth. We must resist the temptation to perform and change the whole world, but rather to be faithful in the little things within our communities.

Using poetry and stories, Andrews demonstrates the necessity for a life of compassion, not self-conscious, not popularized, not violent. It must selflessly be directed at compassionate love and just advocacy to the marginalized and suffer in the world. He cuts through the romantic notions many have when they consider community and service to the poor, share personal stories of frustration. Yet, he shows the powerful value of such a life, not by the measure of the world, but in respect to Christ and His calling on us, even unto suffering.

This is the books longest and strongest section. Through proven personal example and creatively-presented, quality theology, Andrews call us to a living faith of compassionate embrace, not of narrow exclusion. The chapter closes with this encouragement:

"Christ knows we disagree about many things, if not most things, but he wants us to agree at least on one thing: the need for us to join together to develop communities in our localities that reflect his compassion by being more devoted, more inclusive, and more non-violent."

Epilogue - The Waiters Union

Again speaking through his own tested experience, Andrews calls us to relate to every one through the person of Christ, indirectly as it would. Directly, we act carelessly, selfishly. It is truly difficult for many to understand that we are called to Christ-like acceptance, in fear that it be construed as agreement. However, it is far too important to risk misunderstanding than to deny love and compassion. The book closes with this definition:

"Christi-Anarchy /kristiaeneki/n. Christlike life; lifestyle characterised by the radical non-violent sacraficial compassion of Jesus the Christ; way of life distinguished by commitment to love and to justice; working from the bottom up to empower people, particularly the marginalised and disadvantaged, so as to enable them to realise their potential, as men and women, made in the image of God, through self-directed, other-orientated intentional community groups and organisations; from 'Christi'-'for Christ', and 'anarche'-'against the powers', as in 'the principalities and powers'.

Final Thoughts

Let me get my critiques out of the way first. This book could have deeply benefited from being a bit longer, allowing some of the history to be further developed and given greater qualification. As it stands, it is over simplified to a fault. Besides his treatment of YWAM lacking qualification (perhaps even integrity), he offers caricatures as examples, thus undermining his credibility. I fear that he overstates the his points with little acknowledgment for the good (even necessity) within exsisting Christianity. It often left me frustrated.

That being said, I think this book is an important reminder of the heart of Christianity- at the heart of Jesus Christ. Compassion, justice and peace have too easily been compromised and outright rejected throughout our faith's history. Dave Andrews has an authority based on a life of selfless service to others. He has proven himself in such a way that his message deserves a hearing. I am glad I read the book and would recommend it to many (though perhaps not all).


Christi-Anarchy Book Review Dave Andrews YWAM History Christianity

In the previous post, we were introduced to the premise of the book with a telling of Dave Andrews' sad history with YWAM, as well as the first chapter- a concise history of Christianity at it's worst. In this post we will look at the next two sections of the book- Christianity On Trial: Guilty As Charged? and Christianity Is Dead: Long Live Christi-Anarchy!

Chapter 2 - Christianity On Trial: Guilty As Charged?

Recognizing the dark history of Christianity as religion, Andrews' points out the sad reality that most Christians won't deny these realities, but rather discount them, either by over emphasizing the positives or making excuses for the failures. In fairness, we cannot deny the good, nor acknowledge the very different world in which many of these atrocities took place. However, the fact remains that we must resist these impulses and honestly face our history in its full spectrum.

Acknowledging that not everyone involved in these aspects of history (and present) are not evil, the book explores (but doesn't excuse) the various influences that fed into these events. It goes on to present four different spiritual perspectives that have shaped Christian worldview. The first, the Traditional Perspective, sees reality in two spheres- the heavenly and the earthly. Characterized by the "Darkness" novels by Frank Peretti, this view sees these very separate sphere interact, God against the Devil. In the second, the Spiritualistic Perspective, the heavenly realm relates to the soul, while the earthly to the body. However, the earthly is unreal, even wrong, while the only truly real, truly right sphere is the heavenly. The Materialistic Perspective is the opposite, where the heavenly is not only wrong, but at the core of the problems we discussed earlier.

The final perspective is the Integral Perspective which "...sees reality in terms of two coterminous aspects of the universe: an outer or earthly one, and an inner or heavenly one, so that every event has both an outer visible 'material' aspect and an inner 'spiritual' aspect". Theologians like Walter Wink and Charles Elliott represent much of this view in their works. It is to this perspective that Andrew's believes we must move.

It is through this last lense that Andrews sees, seeing that Christianity AS religion is the problem. It is not inherent to the person and teachings of Christ and God, but rather the result of the institutionalization, hierarchy and other corrupted influences. He goes on to tell the brief stories of Morris West (a personal favourite of mine), Dudley Hyde and Peter Cameron to demonstrate how these systems and powers abused and subjegated truly faithful believers. He closes the chapter with a quote from Cameron that sums his point up clearly:

"Christian freedom means freedom from Christianity!"

While Andrews effective argues for a thorough examination of our worldviews and the consequential beliefs and practices, I wish he had spent more time demonstrating more "mundane" manifestions of these problems in church life. By focusing too much on the larger, more extreme examples, it may serve well as an apologetic to those skeptical of Christianity, but won't go as far convincing those within who are looking for immediate places to change. (In fairness, his book "Not Religion, But Love", which I plan on ordering this week, looks as though it is a more practical follow up volume). His general critique is worth listening to, even if you are not convinced to the degree of his views, as I am not (i.e. I do not believe "religion" needs to be abandon to the same degree as Andrews).

Chapter 3 - Christianity Is Dead: Long Live Christi-Anarchy!

It is in this chapter that Andrews present the alternative to religion in what calls Christi-anarchy. Acknowledging the word "anarchy" comes loaded with extreme baggage, he argues that Christian history is filled with great anarchists, such as St. Francis of Assisi, Menno Simons, Dorothy Day, Jack Ellul and many more. Andrews says:

"For all these people Jesus Christ was the supreme example of authentic anarchy- the creative non-violent anarchist par excellence, working not from the top down, but from the bottom up, with the poorest of the poor, to empower people and enable them to realise their potential, as women and men made in the image of God. This is the essence of Christi-Anarchy."

He then introduces two primary paradigms through which Christians have used to understand peoples relationship to Christ. The first paradigm, which Andrews argue is the most prevelant one, is The Closed Set (see Figure 1). The Closed Set is the belief that there are those who are in and those who are out, clearly defined by their beliefs and behaviours (or lack thereof). Those who are in have "believed in their hearts" and "confessed with their mouths" that Jesus was Lord, "repenting of their sin". This view, he says, has become so popular because of the ease with which it settles the question of who is right, who is in, who is saved, but exacting too high a price.


The other paradigm is The Centred Set (see Figure 2), which is defined by the centre, which can never be enclosed. In other words, our relationship with Christ is defined not by external boundaries of belief or behaviour, but rather by our relationship to the centre, who is Christ. We move towards Christ and thus become more "Christ-ian" (ala Christ-like), encouraging others in this direction, regardless of whether they are "Christ-ians". While he presents alternative variations (such as The Centred Set In The Closed Set and The Closed Set In The Centred Set), he points out their weaknesses, coming back again to Centred-Set Christi-Anarchy. He compares Christianity and Christi-Anarchy, acknowledging their shared points, but pointing to their weaknesses, namely that the prior is too concerned with defending its boundaries and beliefs (and thus powers and structure), failing to be the Christ-like communities we are called to be.


These points are all too common in the emerging church conversation, a worthy addition to challenge narrow views of soteriology and evangelism. I do believe he is at risk of over-emphasizing important traditions of faith (which have genuinely been neglected) to the exclusion or dismissal of others. His list of anarchist Christians, for example, contain amazing models of faith in areas we all too commonly neglect, but they represent such a minute portion of the broader traditions through Christian history. That said, this chapter paints a challenging, but appealing image of what it would be mean to love God and our neighbour.

In my final post, I will look at Chapter Four (The Way Of Christ: The Way Of Compassion) and the Epilogue (The Waitors Union)


Christi-Anarchy Book Review Dave Andrews YWAM Rios Montt History Christianity