A Living Alternative

As I consider the journey towards our church plant and our pastoral role in it, in interesting question keeps cropping up: How will we deal with church discipline? This has already been a difficult issue for me, even within my role as a leader within YWAM (both locally and regionally). Inevitably, whenever the word "discipline" comes up, it brings with it negative connotations, framed primarily within punative terms.

So much of this stems from the strong emphasis on moral policing that has characterized much of evangelical discipleship. While I am not diminishing the gravity of sin or the need for genuine correction, by making our focus primarily on punishing wrong behaviour, we not only miss the heart of God's character, but consequently create church community dynamics that are driven by fear and intimidation. God hates sin, but He IS love. That should reflect in how we represent Him our lives and relationships.

As we look to church discipline, we must recognize that it's ultimate goal is not punishment, but resolution and restoration. And this not only for the wrong-doer, but for the wronged and the whole community. To avoid a shame-based influence, it follows the Biblical rule of keeping the process out of public eyes until the situation demand further outside involvement. As idealistic as this may sound, it is an incredibly demanding and costly process for all involved.

The mutuality of the process means that, unlike the systems of justice we see in the world, we do not isolate the wrong doer from either the process of correction or as a means of punishment (except as last resort). Rather, it requires the involvement of everyone affected- the wrong doer, the wronged and the community or communities impacted by the wrong (i.e. church, family, peers, etc.). While we rightfully seek to protect victims, the pattern of reconciliation manifested in Christ's death and resurrection calls for the radical participation of everyone in the healing process.

The refusal of the wronged to work through the painful process of reconciliation is understandable given what they have suffered. However, if we truly want to embody the radical reconciliation of Christ to a watching world, we must embrace this further suffering as a means of hope and healing for all. Refusal to do so may protect some from the immediate risk, but leaves everyone else in that community limited in their ability to affect the needed change.

Conflict is the inevitable reality of our fallen humanity- perhaps even more so as we collectively seek to be follow Christ in community, as it will naturally surface our failures and weaknesses. When this redemptive dialogue is practiced within trusting communities, discipline ceases to be an exercise in damage control, but a living witness to the hope and power of Christ to impact lives.

(NOTE: While restorative justice has long been a passion of mine, I have more recently been challenged by the first chapter in John Howard Yoder's powerful book "Body Politics: Five Practices of the Christian Community Before a Watching World". It is well worth reading.)

Missional, Missional Community, Church Discipline, Ecclesiology, John Howard Yoder

As my wife, Kim, has been away for more than week, I have been enjoying a wonderful weekend with her. However, it has also meant that I didn't want to spend time blogging. So, as I have today off with her as well, here are a few links of interest:

-Ed Stetzer reflects (passionately) on the recent findings in which he concludes that the Baptist church is in decline. Well worth a read.

-My good friend, Doug Koop, is heading out on a pilgrimage to Holy Lands- that's right, plural. He will be traveling first to Ethiopia, then on to the Holy Land of the Middle East. Doug is a gifted writer who will be blogging his journey. Bookmark this one.

-I have begun correspondance with Jarrod McKenna in Perth, Australia. I am already challenged and inspired by what his community is up to, especially in respect to pursuing peacemaking. Check out his blog and the other resources at the site.

-Scott Bessenecker, author of the great book "The New Friars", who I have also been corresponding with, also has a blog.

This Tuesday (April 22) was the celebration of Earth Day. Part of the reason I put it off was that I wanted to save my reflection for today (as St. Francis is the patron saint of the environment/ecology), but it was also because I have mixed feelings about the day. Makeesha shared her own misgivings, which reaffirmed my own feelings.

It isn't that I am opposed to Earth Day. Setting aside one day a year to give special attention to something this important helps us remember its overall significance. As a Christian, I believe that our involvement on issues of ecological responsibility and justice is critical. The failure of the Church to fulfil our vocation as caretakers of Creation is not just a recent one, but a centuries old pattern that demands repentance.

My concern with Earth Day, at least in respect to Christian involvement, is that it is primarily a product of the environmental/eco-activist movement. While I am not opposed to this movement in general, I hold the deep conviction that, for Christians, it fails to adequately offer an engagement with Creation that is consistant with our faith. By this I mean that, as we begin to understand our intended relationship with Creation, we will see that the activism emphasis barely brushes the surface.

St. Francis was named the patron saint of ecology in 1979 by Pope John Paul II, nine years after Earth Day had begun being celebrated. Since then, St. Francis has been embraced as an icon of ecological responsibility. However, his example has too often been reduced to sentimental cliches. Further, when we consider Francis's historical and cultural context, it becomes clear that Francis would have found environmentalism a strange and incomprehensible concept. A closer look at Francis reveals a timely and challenging model for Christian engagement with Creation.

One of the extraordinary things about Francis and his impact on the world was that he did so primarily through his example. While he left very little formal writing, he was a gifted poet and song writer, leaving a wealth of wisdom wrapped in the beauty of verse. In the highly rationale worldview most of us function in, it is easy to dismiss such writing as romantic, sentimental and/or trite, but in reality, Francis intentionally endowed these works with profound wisdom.

Francis looked to all of Creation, both living and (what we would call) inanimate, with a familial mutuality. He calls us to a loving relationality rather than a utilitarian exploitation of nature. For Francis, this interconnectedness with Creation found culmination in the Eucharist- the elements born from the fruits of the earth and of our labours, becoming the Body and Blood of Christ through which we are bound together as the Church. This sacramental view did not leave room for anything but fraternal love and caring service.

It is tragic how our view of the world around us has become so fragmented- dis-integrated, pulling ourselves and Creation apart from relationship with God in a unity that is part of the very direction of His redemptive plan. It is not about achieving equality with God or elevating Creation beyond it's "place", but rather it is about reconciliation with God, for His purposes, for His glory.

A beautiful example is found in Francis' famous "Laudes Creaturarum" ("Praise of the Creatures"), better known as the "Canticle of the Sun":

Most High, all-powerful, all-good Lord,
All praise is Yours, all glory, honor and blessings.
To you alone, Most High, do they belong;
no mortal lips are worthy to pronounce Your Name.

We praise You, Lord, for all Your creatures,
especially for Brother Sun,
who is the day through whom You give us light.
And he is beautiful and radiant with great splendor,
of You Most High, he bears your likeness.

We praise You, Lord, for Sister Moon and the stars,
in the heavens you have made them bright, precious and fair.

We praise You, Lord, for Brothers Wind and Air,
fair and stormy, all weather's moods,
by which You cherish all that You have made.

We praise You, Lord, for Sister Water,
so useful, humble, precious and pure.

We praise You, Lord, for Brother Fire,
through whom You light the night.
He is beautiful, playful, robust, and strong.

We praise You, Lord, for Sister Earth,
who sustains us
with her fruits, colored flowers, and herbs.

We praise You, Lord, for those who pardon,
for love of You bear sickness and trial.
Blessed are those who endure in peace,
by You Most High, they will be crowned.

We praise You, Lord, for Sister Death,
from whom no-one living can escape.
Woe to those who die in their sins!
Blessed are those that She finds doing Your Will.
No second death can do them harm.

We praise and bless You, Lord, and give You thanks,
and serve You in all humility.

Missional, St. Francis, Earth Day, Ecology

"Subversive bloggers are unsatisfied with the status quo, whether in church, politics, economics or any other power-laden institution, and they are searching for (and blogging about) what is new (or a “return to”) - even though it may be labeled as sacrilege, dangerous, or subversive." - Jack Bouma

Makeesha was kind enough to nominate me as a subversive blogger in this meme. So, here are 5 (but not the only) bloggers I am nominating:

-Mark Van Steenwyck
-Kingdom Grace
-Pernell Goodyear
-Cindy Bryan
-Makeesha Fisher (and no, not just because she nominated me)

The rules of participation are pretty straightforward:

1. If you are tagged, write a post with links to five subversive blogs.
2. Link back to JakeBouma.com so people can easily find the origin of the meme.
3. Optional: Proudly display the “Subversive Blogger Award” somewhere on your blog (image above) with a link to the post that you wrote.

The last few months have been quite full and exciting for me. First, my research into St. Francis and Franciscan spirituality has been deeply rewarding and challenging. I am increasingly drawn to this saint's example, his relevance and resonance with our day. He has become a significant touchstone for me in my understanding of Jesus.

The other major factor has been my exploration into Anabaptism in preparation for my role in our partnership with the Mennonite Church Manitoba to plant a new missional church in our community. As I study the Anabaptist history and theology, I recognize that so much of my convictions and ways of living already correspond with what I am discovering, which is encouraging. The further study has opened my heart, mind and life to new dimensions of what it means to be a Christ-follower.

As an interesting dynamic, these two influences- Franciscan & Anabaptist- have much in common with each other, complimenting their mutual strengths and prophetically challenging aspects of their different weaknesses. I have just begun to brush the surface, but both traditions are become deeply important to me. Considering this over the weekend, something dawned on me:

For those who may have missed it, I have been selling some used books here at my blog. Check out the full list here. I added two new titles to the list today that I think you might be interested:

SOLD

SOLD

SOLD - Resident Alien: Life in the Christian Colony
by Stanley Hauerwas & William Willimon (PB - near mint)
Recommended Price: $5

"In this bold and visionary book, two leading Christian thinkers explore the 'alien' status of Christians in today's world, and offer a compelling new vision of how the Christian church can regain its vitality, battle its malaise, reclaim its capacity to nourish souls, and stand firmly against the illusions, pretensions, and eroding values of today's world." (from back cover)

Engaging The Powers: Discernment and Resistance in a World of Domination
by Walter Wink (PB - near mint)
Recommended Price: $7

Shipping costs are actual (cost of postage and packaging). Remember, the proceeds help support us in our ministry! For details on ordering, click here (and check out the full list of titles.

Anyone familiar with my blog know that I write a great deal about life and service to and with the urban poor. I am a strong advocate for more (though not all) Christians to willingness relocate their lives into inner city neighbourhoods for missional engagement and community. It is something I am extremely passionate about, even in the midst of my own inability to "do it" well myself.

An unfortunate result of my writing has been that some feel guilted or judged by my words. While I always intend to challenge and stretch, it has never been my intention to make people feel guilty. Guilt is a poor motivator, undermining the very nature of what it means to be missional. If you are among those who have felt the sting from my words, I apologize and hope you can forgive me. While I do not want to make any excuses, I do want to try and provide some clarity as to why I am so passionate about these themes. As this passion is born out of an ongoing pilgrimage, I may not have the clearest answers for you, but I hope this will help you understand my heart a bit better.

Growing up, I had the rare (and largely accidental) privilege of being exposed to a variety of Christian traditions: I attended an Evangelical church, went to a Pentecostal youth group, was a student at a largely Mennonite school and attended Roman Catholic Mass with my grandmother every month or so. As a result, my early spiritual formation was shaped by the differences in these traditions. For example, while my church centered our faith primarily around Scripture and evangelism, my grandmothers Catholic community centered around the cross in the Mass, specifically the Eucharist. My youth group was primarily shaped by the pursuit and celebration of the Holy Spirit to do the work of sanctification and empower us for Christ's purposes.

However, looking back, it was the simplicity of the Mennonite/Anabaptist tradition that seems to have left the most lasting impact on my faith. There was a simple, yet profound way in which their faith was shaped by the cross in respect to the lives of the disciples. Their commitment to pursue lifestyles that reflected the teachings and example of Christ was not limited to morality or "ministry", but touched even the so called "mundane" aspects of life: how they lived, worked, engaged culture, spent their money, etc. They were far from perfect, but their example started me on a journey, playing a big role as to where I stand today.

When we understand the history of the Anabaptist movement, it is not surprising that suffering has been a part of their identity as Christians. From this, they have been able to better identify with the prophetic thread through the Old and New Testaments, culminating in identification with and participation in the suffering of Christ. Suffering seems to be a central "proof" of the authenticity of a community's faith in God. Suffering was not accidental or incidental to being a Christian, but a natural part of the movement of God through history. It is not surprise, then, that the tradition boasts many martyrs.

This suffering is both internal and external. It is internal as we struggle against our greed, lust and dependence, towards a liberation through Christ into His Body. It is also external, in both the manifestation of our internal choices and the resulting persecution from the power of the world that opposes our liberation. Both are participatory movements, not simply done out of obedience, but done alongside and with Christ Himself. From this we can why Anabaptist theology differed from Catholic and Protestant norms in respect to the centrality of works as inseparable to true faith. In this way, while we do not earn salvation with works or pay for sin through our suffering, we must participate in the suffering of Christ as an essential element of our liberation from sin.

When I decided to live and serve among the urban poor, I knew it would be a costly decision. I was not motivated by an evangelical zeal (though that certainly in important), nor was I motivated by a paternalistic pity. Rather, I was convinced that by identification with the poor and suffering, even if only in small part, I would participate in the suffering of Christ. It was a reflection of my own need for continuing transformation, discovered alongside those I was called to love and serve (thus my love of the Lilla Watson quote I posted here).

I am still learning to understand the place of suffering within Christian life. While I do not throw myself in sufferings way for it's own sake, neither can I follow the pattern of the world that teaches not only the avoidance of suffering, but the primary value of pleasure and comfort. While an imperfect parallel (as it could be used to further paternalism), I draw from the example of my brother who is a fireman. He does not go looking for danger for it's own sake (which would only result in him being a pyromaniac), but puts himself in harms way to serve the greater good of the community and those at risk.

One of the weaknesses I saw in the Mennonite community in which I grew up was that this way of life seemed to produce largely stern and grim-faced believers. They wore their suffering as a joyless badge. While I am generalizing, this trend reflects a real danger for people who intentionally embrace the suffering of Christ (and also those engaged deeply in any issues of justice)- that we can fail to keep the joy and hope of the Lord alive in our hearts and lives. I have come across literally hundreds of Mennonite youth leaving their tradition for charismatic/evangelical expressions almost entirely on the merits of this problem.

It is here that the example of St. Francis has come to be so important. Francis embraced self-denial and suffering with Christ in extraordinary ways. While he was dangerously excessive at times, it is his motivation that sets him apart from others in most of the Christian traditions. Francis, shaped by the troubadours and courtly love culture of his day, pursued suffering- not out of self-mortification or discipline- but as an extravagant display of passionate love for God and neighbour. I want my life and service to (and with) the poor to be the result of an overflowing passion for Christ and others.

Before I allow this post to get any longer, I will stop here. I hope this helps you understand a bit better where I am coming from. I have by no means arrived and therefore am less than qualified to inspire guilt. I'd love to hear your feedback.

Peace.

Missional Missional+Community Christianity Mennonite Anabaptism

Some time ago, Sonja (one of many great friends I have met through the blogosphere) sent me an email with this picture. It is a quilt of St. Francis that she saw at a quilting show. I think it is a wonderful work of art. Quilting is a deeply under appreciated artform. If you ever want to have a mind-blowing education, check out the history and culture of quilt making. At any rate, thanks Sonja for these great pics!

As someone who has intentionally differentiated between "emerging" and "Emergent" (but always identified to a degree with both), Tony Jones recent post on the topic caught my eye.  Tony sums up his post very well by saying:

"Drawing lines and defending borders never ends well for the line-drawers because before you know it, someone has drawn a line right behind your heels and, guess what, you’re suddenly on the other side of the line with me.  Line-drawing is yet another form of infinite regression."

When differentiating between these two terms (and their respective and varied meanings), if it is being done to exclude, protect or "prove", I believe Tony's point is a very good one.  My own differentiation has less to do with distancing myself with Emergent Village (which is the most common differentiation I encounter on this topic), but rather to be more contextually specific.  "Emergent" is increasingly being associated with the more dominant American expression of the emerging conversation (in part due to the use of the term in the name "Emergent Village").

Let me be clear: I am not saying that an American expression is a bad thing.  In fact, far from it.  While I may not land in the same places with some of the EV folks, I think they have been bravely and prophetically engaging emerging-missional issues in their context better than most.  That their intentions and integrity of purpose are being questioned is a reflection that people do not know them very well.  Further, I am not saying that EV is ONLY an American expression, but only that they are primarily so.  Their impact and investment extends globally.

That being said, differentiations are not something that can or should be completely avoided.  To make this distinctions is an essential and even important part of what it means to be human.  Yes, it is too often abused and misused, but we face an equal danger by denying differences.  I maintain the difference between the terms, but not when used in evaluative or competitive contexts, but rather for understanding and clarity.

Tony's point is well made, though, and should be acknowledged.  It is too easy for us to reap the benefits of others risks and work, then dissociate from them when it is inconvenient or unpopular.

As I mentioned last week, I am fairly consumed with my most recent writing project- an exploration of the missional wisdom and example of St. Francis of Assisi.  The more I research this nature-loving holy man, I am blown away by how far reaching his influence has been, far beyond denomination, religious and philosophical boundaries.  He was a remarkable man.

Considering this, I begen to wonder what he has meant to others who read here.  So here's my question for you:


I genuinely would love to hear your feedback, so go into as much detail as you would like.  Also, feel free to help spread the word about the question, as I would love to have as broad and wide a response as possible.  Thanks all!