A Living Alternative

After several days of working on my contribution to the “What Is Missional?” Synchroblog, I was fairly pleased with the result.  However, after reading so many of the other posts, I bow out for some truly great contributions.  With 50 contributors, I cannot mention all that are note worthy, but I do want to bring your attention to one in particular:

In this amazing post, Erika reminds us that as we seek to be incarnational in our missional identity, we must accept that “the consequence of the incarnation is the crucifixion”.  This is a critical reminder that might well help curb the casual popularity of the term.  This is a must read post.  I look forward to the follow up post that explores the promise of resurrection this understanding extends.

Well done, Erika.  And thank you!

When I decided to participate in this “What Is Missional?” Syncroblog, I was initially nervous.  After all, I am not a theologian or a particularly accomplished “practitioner”.  However, I am passionately committed to follow Christ, along with my community, to become the peculiar people He has called us to be.  After all, the stakes are high.  I am not exploring this out of curiosity or intellectual interest, but because I see in my inner city neighbourhood (and moreso in my own life) the desperate need for saving transformation.  And so I will try to wrestle it our here.

Perhaps one of the biggest reasons that the term “missional” get so over-used, misused and abused is that it cannot be understood apart from the “mission” that is at its root (both etymologically and conceptually).  At the heart of God’s mission is the Gospel.  While “What is the Gospel?” could be a Syncroblog in and of itself, I have always started with this very basic premise:

“The Gospel is the glory of the Triune God made manifest in His work to reconcile every person to union with Himself, communion with others, to fullness of life, and to harmony with Creation, in the context of community for the good of all.”

(Before I move on, some have expressed concern that I make no mention of Jesus and His work on the cross, so let me make it clear.  I firmly hold to the belief that our salvation comes through the redemptive and atoning work of Christ’s death and bodily resurrection.  The above definition is not meant to be comprehensive, but rather offer a framework for the wider understanding of the Gospel, which has been God’s intention from the beginning.  Jesus, as I will show later, is central to what it means to be missional.)

God, in His infinite and uncomprehensible wisdom, choose to make manifest His work through us, His imperfect people (even if only in part).  Therefore, our whole lives must be shaped, guided and redefined by the purposes of God.  Here, for me, is the first lesson about being missional: Missional is about implication, not application.  By this I mean that the mission of God cannot be something we add or fit into our lives.  Nor is it even something for which we simply sacrifice to make room for.  Rather, it is about examining the very real implications of what it would mean on every level of life if we were defined my this divine agenda.

It is not surprising, then, that as interest and engagement with the concept of missional develops, so to does the conversation and exploration of what the church looks like.  This was lesson number two for me: Missional cannot be understand apart from ecclesiology (or vice versa).  The mission of God speaks to the very nature, identity and vocation of the Church.  While it should go without saying that, when I say “Church” I am not merely referring to the building or the Sunday gathering, it sadly does not.  The challenge is that, even when we acknowledge this fact with our lips, our lives and language often fall back to this false assumption.

The most important lesson for me on being missional, on which I will spend more time developing, is this: Missional is incarnational.  This is to say that, as a people of God, we relate and engage the world after the way that God relates and engages the world.  This is expressed primarily, though not exclusively, in the person of Jesus.  Let me offer three core points in this:

Community: I say “not exclusively” in Jesus, because I believe that when Scripture teaches that we are created in God’s image, that is primarily in reference to God’s Trinitarian nature.  Just as God is Three-Persons in perfect Oneness, so to are we called to be in genuine community, seeking to be many united as one.  We are not able to become gods in our unity, but rather, through the work of Jesus on the cross, we die to self and are resurrected into His Body, bound together in the Spirit.  I believe our being His Body to be more than an analogy, but a defining description of our nature as the Church.

Like the Trinity, our commitment to unity and community does not require the irradication of the individual.  While we must resist the disintegrative force of individualism, true community always celebrates and nurtures healthy individuality.  In fact, it is only within the Chirst-community that individual identity can truly be realized.  This is perhaps the single greatest tension we face- the battle between rampant individualism and soulless uniformity.  However, I genuinely believe that in the Western world, we are in more danger from the former.  I would go so far as to say that a person cannot be truly missional apart from community, because that very community is essential to mission and the Godhead that gives it form.

Contextualization: Jesus, fully God, entered into our world as fully man, the ultimate contextualization.  He divested Himself of many things that were His right in order to make a way for God’s mission of love and redemption to happen.  In the same way, we must enter into the world around us in such a way that allows people to encounter Christ in ways that they understand.  It means that we must give up many things that we (may) have every right to, but that get in the way of representing Christ’s incarnational presence in our neighbourhoods, cultures and world.

In 1 Corinthians 9, we are to “become all things to all men so that by all possible means” other will be saved.  So we do not simply contextualize, we contextualize as Christ in the culture (which we will discuss more in the next point).  It is important to note that, while we seek to “become all things to all men”, we cannot be all things at the same time.  This is why singular expressions and models copied elsewhere can undermine the effectiveness of being truly missional.

Countercultural:  As I suggested in the previous point, we are be an incarnational expression of Christ in culture, but simply an adaptation (or compromise) with the culture in general.  Going back to my reference to “implication not application”, we must recognize that the incarnational presence we are called to represent is not compatible with all aspects of our the world around us.  Be it individualism or consumerism (two of the most serious threats to the Church today), we cannot and must not attempt to accomodate aspects of culture that would undermine the mission of God, but rather live boldly apart and even against them.  We are called to be a peculiar people in that our radical obedience to Christ will set us apart, not simply through rejection and isolation, but by engaging the world as living alternatives.

We must be careful here too, for we can call all sorts of isolationism “countercultural”.  Further, we can even begin to gain an identity around those things which we reject (as many Christians seem to be defined by their anti-gay or anti-abortion stances, or more subtley and closer to home, by being anti-program or anti-institution).  As a Canadian, I can tell you that there is little stability in an identity defined by what we are not.  Again, we are to be countercultural, not in what we oppose, but through the living alternative we represent before a watching world.

This, of course, only brushes the surface of what I believe missional to be (and much of it could do with some serious qualification, but that’s what the comment section is for, right?).  However, the beauty of missional is that it is a communal reality.  Check out the others who are blogging the topic:

Alan Hirsch  Alan Knox  Andrew Jones  Barb Peters  Bill Kinnon  Brad Brisco  Brad Grinnen  Brad Sargent  Brother Maynard  Bryan Riley  Chad Brooks  Chris Wignall  Cobus Van Wyngaard  Dave DeVries  David Best  David Fitch  David Wierzbicki  DoSi  Doug Jones  Duncan McFadzean  Erika Haub  Grace   Jeff McQuilkin  John Smulo  Jonathan Brink  JR Rozko  Kathy Escobar  Len Hjalmarson  Makeesha Fisher  Malcolm Lanham  Mark Berry  Mark Petersen  Mark Priddy  Michael Crane  Michael Stewart  Nick Loyd  Patrick Oden  Peggy Brown  Phil Wyman  Richard Pool  Rick Meigs  Rob Robinson  Ron Cole  Scott Marshall  Sonja Andrews  Stephen Shields  Steve Hayes  Tim Thompson  Thom Turner

Missional Synchroblog What Is Missional? Missional Community Gospel Jesus

When I consider St. Francis, I am continually amazed at the incredible impact he has had (and still has) on the lives of people, both Christian and otherwise.  Though we can point to his excesses (like his refusal to have any of his followers even touch money or extreme self-impoverishment after the supposed example of Jesus), we must stop to consider why he is widely embraced and is the subject of more books and biographies than any other saint in history (a point made more interesting we recognize that he is also one of the least educated of saints).

St. Francis of Assisi distinguished himself most by his unwavering and unnuanced adherence to the Gospel of Jesus Christ.  For him, this was summed up best in the Sermon on the Mount, which he followed as though it were written specifically for him to follow as literally as possible.  Again, in the midst of this radical obedience, it is very easy to see his extremes and even mistakes.  However, what cannot be denied is the power and impact that his obedience had on his time and all times since.

It begs the question, then, why do we not abandon ourselves to this kind of reckless faithfulness to the Gospel?  Surely the extremes and mistakes we will most certainly make (no greater than the ones we already make) are a small price to pay in our lives can so powerfully incarnate the love and presence of Christ before a waiting and watching world.  What if we, as communities and individuals, seriously endeavoured to follow the Sermon on the Mount literally, even for only a season?

Of course, my own mind immediate starts asking the question: But what does the Sermon of the Mount actually call us to?  What does it mean?  Are there not many interpretations?  Of course there is legitimacy to some of these question, but St. Francis had little patience for interpretations.  As one his biographers, Leonardo Boff, puts it:

“He knew very well that for the most part the interpretations are but a castration of the strength of the Gospel, and the Gospel was, simply, for him, his formula vitae.”

I am deeply challenged by St. Francis example.  To that end I have been examining my own life against the measure of the Gospel and the Sermon on the Mount, and I am shamed by my inadequacy.  However, St. Francis also embodies something unlike so many of the leaders of the monastic movements, his devotion was matched only by his joy and grace.  And so my shame is transformed into hope, excitement and even anticipation.

I do not make this journey lightly, for as I consider the implication of this calling, I know that will inevitably (even essentially) be disruptive.  The people in my life- family, friends and neighbours- cannot avoid being impacted by the direction I am moving in.  I am grateful, however, that I am not making this journey alone.  I am part of a community that longs for this kind of life together, people who inspire me daily.  People like my co-workers.  Most of all, people like my wife.

This is the foundation on which I long to build our “church plant” (an inadequate designation, but it will suffice).  I have been in ministry long enough, lived in community long enough and have called the inner city my home long enough not to be blinded by idealism.  Rather, like St. Francis, I want to carry my idealism into the midst of the very real brokenness of our lives and our world, and with joy, allow Christ to transform us together.

St. Francis Franciscan Missional Sermon On The Mount Jesus

On Monday I will be taking part in the “What is Missional?” Synchroblog, along with 50(+) others.  I have already written it, though I am letting it brew for a few days, editting as I see fit.  I am eager to see where this joint effort goes, as I think it is critical that the term and concept(s) not be lost to popular trends and catch-phrases.

As I was writing my post, I realized that “missional” is, at its simplest, an adjective, meaning it is a descriptive word, a word that describes a noun. While this distinction does shift the meaning of “mission”, that root still requires definition.  Part of the reason that the word “missional” gets misused is that the underlying definition of what the mission is.  Of course, many people simply use it too casually and thus misrepresent it, but there are others who use it as an adjective for their different understanding of mission.

I strongly affirm and advocate for our effort to present a better, truer and more Biblical paradigm of missionality.  However, just as other terms and concepts within Christianity are used differently than we might (even if they are used improperly), we must be careful to become to proprietary about the term “missional”.  Without intending to we can communicate that we have the corner of God’s mission, thus alienating and even dismissing our other sisters and brothers in Christ.

I say this, not because I feel that the Syncroblog is wrong or representing the problem I just stated.  Obviously, as a participant, I believe it is well worth the time and energy.  Rather, I think we must be intentional the approach this conversation- as with any conversation, be it theological or otherwise- with humility, grace and openness.  Not the patronizing, lip-service acknowledgment of others, but a genuine commitment to respect and attend to others who see things differently.

At any rate, I am excited about Monday’s posting for everyone.  See you then!

Missional Synchroblog What Is Missional?

I am really wrestling with the challenge of fund raising. While I live with the challenge of personal missions support, lately it has been raising funds for the ministry that I have struggled with. As a YWAM ministry we have resisted soliciting funds since we started here 6 years ago (with a few small exceptions). We have relied on our own investment (i.e. all staff help the ministry stay afloat from our own missions support) and our programs (the primary source of funding).

Several people have suggested to me, of late, that I should pursue the natural “next step” in pursuing ministry support. In order to further develop our outreach, we should use the typical techniques for fund raising- banquets, mail outs, etc. Of course, this requires a name, a face to attach to the cause, which means that Kim & I would have to fill that role.

I know some amazing ministries here in Winnipeg that use this approach very successfully. However, they are agencies that meet some serious (often emergency) needs on a larger scale. Their leaders are hired in large part for their ability to represent. And I am really glad they can do it, as it needs to get done, and the ones I am thinking of do it with character and a solid ethic.

Here’s the thing: As we move forward in our shared vocation, coming into a more authentic identity as a missional community, I just cannot see this fitting. Aside from the fact that I am not comfortable with being the “face” of our ministry in this capacity, to create and sustain this kind of fund raising approach will demand changes that work against the direction we have made so far. The means does impact the message, and in this context, I don’t think it would be positive.

Combine this with decreasing personal missionary support (most of our staff make the equivelant of about $3 an hour), this challenge raises some interesting questions, like: if we aren’t a traditional parachurch, why try to be? Why not just leave it for something different altogether? Fair questions. However, we all feel deeply convinced that we are supposed to remain missionaries with YWAM. So, then, where do we go from here?

I am not entirely sure. Unless someone comes along with some experience, insight, wisdom (or cash) that we lack, I guess the choice for now is to keep going as is. It can be terrifying not knowing where the means will come from to pay the bills, let alone respond to the needs that seem to be growing as our community opens it’s embrace. However, there is something beautiful and powerful about having to embrace this kind of trust in God.

I really need your input here:

Do you think we should pursue the more traditional “parachurch” fund raising methods?

If not, are there alternatives you can suggest?

One of the core teachings that our mission has long championed is the Father-heart of God. I have seen people deeply impacted by coming to a personal revelation and encounter about the true nature of loving Fatherhood as found in God. For me it was further deepened in my reading of Henri Nouwen’s powerful book “Return of the Prodigal Son”. It remains an important aspect of faith that too many fail to grasp.

However, through my exploration of the life of St. Francis, I have been challenged to put feet to this conviction, especially where community is concerned. Early in his conversion experience, Francis was taking before the bishop by his father. Francis had sold material from their family shop and given the money to the poor. His father was bringing him before the bishop for judgment, a process done in the very public forum of the town square. In the face of these charges, Francis publically renounced his birth right, placing his trust and well-being into the hands of his Heavenly Father. Wanting to trust in God alone, he stripped naked right there in the town square, returning the clothes to his father.

Francis demonstrated that to truly embrace God as our Father is more than a sentimental or symbolic gesture of good faith. Rather, he realized that, as we seek to be faithful and fully trust in God, we must be freed from the lies that would limit, compromise or complicate our devotion. It is all the harder to accept, however, because those things we are often called to relinquish are ours by right. The comforts, securities and even common sense decisions that few would ever question often act as barriers to embrace the transformative life Christ calls us to.

Consider for yourself: Are there things in your life that, while not bad in and of themselves, compromise your allegience to Christ? It could you a job, a possession, your neighbourhood, a relationship- anything that you use to “justify” further devotion to the radical life of following Christ. We cannot simply say that we trust God while investing so deeply into things that divide our loyalty.

What is the Father calling you to relinquish and what will you be able to embrace in it’s place?

Saint+Francis Missional Father Trinity

In my last post, I shared about some of the books I have reading. A few moments ago I finished “New Monasticism: What It Has To Say To Today’s Church” by Jonathan Wilson-Hartgrove. When it arrived I was surprised at how thin it was, at only 147 pages. However, this book did not disappoint. It is one of the more inspiring and helpful books I have read in some time. Let me give you an overview.

The book begins with an honest (though hopeful) assessment of the world we find ourselves in. Though it is primarily focused on the American context, it is still largely applicable to other contexts. In the face of a Christianity that seems to have lost it’s identity, we are introduced to a growing movement of the new monasticism. In a very brief but surprisingly helpful journey through the history of monasticism (including Biblical influences), we see it’s critical role in the history and vitality of the Body of Christ.

From there, we are introducted to the practices of the new monasticism (as opposed to the typical “values” presentation). Through sharing examples and stories from many communities, we are challenged to very tangible ways that we can, as communities, more fully embrace the Gospel we claim and proclaim. The author offers no illusions, refusing to claim the new monasticism as THE answer we’ve all been waiting for, presenting their weaknesses as much as their strengths. It is truly inspiring.

The eighth chapter, “A Culture of Grace and Truth” lived up to it’s name. It was a hopeful call to lives of grace, love and truth. I was moved to tears while reading it. It is summed up best in a shift from seeing community/church as a repair shop to a garden. To tend a garden is a long, dirty process that does not immediately show results. In the same way, we are called to tend “the soil” of our communities (and our world) and trust the Spirit to bring life within it.

My only critique (and it is minor and personal) comes in the last section of the last chapter. The section is called “Parachurch vs. Prochurch”. While I agree with the basic concern that some (so called) “parachurches” can seek follow their vocation as Christian communities apart of the church, it was done in a rushed and underdeveloped manner. Throughout the book the author is very gracious, even to those he critiques. This is lacking in the rushed assessment of the “parachurch”.

This book is one of those rare finds that is incredibly easy and enjoyable to read (even in one easy sitting), while packing a powerful punch in content. It is gracious, hopeful and inspirational. I would highly recommend this to book to anyone- those in urban, suburban or rural settings; pastors, missionaries, lay leaders- everyone.

Missional Books New+Monasticism Jonathan+Wilson-Hartgrove Book+Review

I am a little slow on the posting today, as this week has been a busy one. Fridays With Francis will have wait until next week. However, I have been reading several great books of late (too many at once, actually). Here is what is on my desk:

The New Conspirators: Creating The Future One Mustard Seed At A Time
by Tom Sine, IVP

New Monasticism: What It Has To Say To Today’s Church
by Jonathn Wilson-Hartgrove, Brazos-Press

Treasures In Clay Jars: Patterns in Missional Faithfulness
by Lois Y. Barrett, D. Guder, et al., Eerdmans

Dissident Discipleship: A Spirituality of Self-Surrender, Love of God, and Love of Neighbour
by David Augsburger, BrazosPress

I am reading the first two of these books in an attempt to stir the imagination of how we are shape the future of our intentional community here in Winnipeg’s inner city. This part of our journey is most exciting to me as the nature of our shared lived together is the foundation of the Gospel we incarnate and proclaim. I also know that, beyond the romantic notions of true community, this journey will be demanding and hard work.

“Treasures In Clay Jars” is a follow-up volume to “The Missional Church” that explores 8 critical patterns of missionality as expressed in 8 unique missional congregations. As we prepare for the church plant, this book is incredibly helpful in (again) stirring the imagination what missional ecclesiology looks like. This last year has been for me a shift from values to virtues, from programs to patterns. This book is critical to that process.

If you follow this blog you will already know that I have been reading “Dissident Discipleship”, largely to explore a challenging and embrasive Anabaptist spirituality. While I am only borrowing this book (and need to get it back long before I will have exhausted it’s use), it is an excellent book for both personal and communal spiritual/missional formation. I will have to buy it for myself.

So that is what I am reading. How about you? What’s keeping your brain busy these days?

Missional Books New Monasticism Church Planting

Yesterday was a good day, but a good one. This morning I walked down to the COFT where I led a workshop on missional third places. After a brief introduction of the concept of the third place, I explored the three points I covered in my blog some time ago (found here: 1, 2 & 3). The group was very welcoming and engaging. Besides, I got to connect with my friends Peter & Alison Lublink.

As part of my presentation, I showed the following video, a clip from the excellent film “The Big Kahuna”. Let me set up the clip. In this scene we meet three industrial lubricant salesman- Larry (Kevin Spacey), a brash, but honest veteran of sales; Phil (Danny Devito), Larry’s friend and a tired, seasoned salesman; and Bob (Peter Facinelli), a young evangelical Christian, a rookie in sales.

At one stage in the film, Bob is sent to connect with a potentially > major client, while Phil & Larry wait in the Hospitality Suite. When he returns, he reveals that he, indeed, met with the client, but rather than discuss industrial lubricants, shared about Jesus. Before long, Larry and Bob’s argument over this turns physical, with Larry storming out of the room.

I am always moved by this scene. What do you think?

Missional Third Place Community Evangelism Salvation Army

Over the last few weeks I have been spending a great deal of time pondering the future of our minsitry. As we move towards the church plant, we are realizing that it is just one part of the great shift in our little missional community. I have talked a great deal about the values and ideals that we embrace, but it often lack concrete examples to flesh it out.

For the past 6 years, we have been a small group of YWAM missionaries living and serving in Winnipeg’s inner city. For the past four of those years, we have all lived together in a duplex my wife & I bought- a former gang house that was restored by Lazarus Housing and sold to us by our friend and neighbour, the late Harry Lehotsky. While we were primarily program-centered for the first few years, we differentiated many YWAM centres with a strong theology of place alongside our theology of going.

As we have shared life and ministry together over the years, we have begun to see the importance of being more intentional as a community. To that end, we have slowly been adopting a pattern or rhythme of life together. We take time every week together for prayer, worship and spiritual/missional formation. Our single staff have begun leading out in sharing meals together regularly. We all love extending hospitality (despite our predominance in introverts), so have been more disciplined to reach out and invite in.

Interestingly, though it was never an explicit goal, we are realizing that what we are moving towards reflects many of the marks of the “New Monasticism” (though, as missionaries relying on charity for our livelihood, we have dubbed ourselves “Missional Mendicants”). While none of us are primarily called or gifted to activism, we have felt a deep calling to be an open, vulnerable and missional community within our wonderful, but wounded inner city neighbourhood.

As we look to the future, we are realizing that we need to redefine our identity to extend our welcome to others. Up until this point, our community has been made up of (primarily) YWAM staff, students and volunteers. While all of us feel called to remain as YWAM missionaries, we are working to create an expression of our identity that is more inclusive, hoping it will make space for others to come alongside us.

One of the ways we want to do this is open our home. Our house (which we are in the process of naming), is a large duplex. Kim & I live on the one side (currently preparing to add a child to the mix), with out three single staff living on the other side. However, at this time, much of the other side of the duplex remains largely unused- or rather only used on occassion. Therefore, our hope is to see other singles, whether they are working, going to school, etc. join us by living in the house.

We are also hoping that others in the community (and, yes, some outside of our immediate community) participate as well. We want to form an intimate community of people who are committed to God, to each other and to our neighbours, joining together in an intentional way of life. We believe that this means consistant weekly meals together (at least once a week, if not more), regular times of community prayer, worship, formation and service. It could range from creating alternative options for young sex trade workers to weeding our little community garden.

We are being shaped by many examples and tradition, but two stand out to us: Anabaptist and Franciscan. I have jokingly called myself a Franabapist, but it does give a clear touchstone of who we hope to be. Some of the core values we embrace (which must in turn be expressed as tangible and incarnational virtues) are as follows:

-Justice & Mercy: Again, while we are not primarily activist, we do believe that we are called to “Do (make, form, inspire, provoke, etc.) Justice” through our lives and community. Inseparable to this is living lives of compassionate mercy, tempered by the humility of mutuality, not paternalism (Micah 6:8). This includes responsible economics, ecologics, etc., as well as advocacy and training to help others better embrace these virtues.

-Simplicity & Generosity: As we live among the urban poor (and work with the global poor), especially in the midst of a rampantly consumeristic and selfish culture, we want to live lives of simplicity and generosity, both within our immediate community and to those outside of it (even to the ends of the earth).

-Peace & Reconciliation: This is our biggest challenge. While I love the sense of community and the diversity of our neighbourhood, it is also torn with violence (gang related, domestic, random, etc.). As white expression in a very multiracial community, we have learned that racial and cultural reconciliation is a desperate need, but one that will not be solved with programs (though they have their rightful and necessary place).

This new direction will mean many changes. It means that the dynamic of the YWAM ministry will have the addition of both the church plant and the intentional community expression- all inter-related and connected, but somewhat distinct and unique. It means the YWAM programs will have to make room for these other expressions, but we are VERY strong that these programs are a part of who we are and will be an expression of the larger whole. Again, while I talk about three expressions, they will all be integrated into a whole.

Now we are praying for God to bring the people who will share life with us. Interested? Questions?

Missional Missional+Community Church+Planting New+Monasticism St+Francis Anabaptist Mennonite Church