The break has ended, and I'm back in the swing of things here at seminary.
I stumbled upon a post tweet from Alan Hirsch, whose book, The Forgotten Way, was probably my favorite I read last quarter. He pointed to an article in Christianity Today about whether or not the "organic church" movement has any steam.
Reading this article rekindled something in me. I had let my scholastic pursuits fall by the wayside over the past month. I've been resting honestly. Last quarter was a lot of work, and I needed a break. Beginning to read the CT article and then Hirsch's response has re-awakened me though.
Rest is through. It's time to put my shoulder back beneath the plow.
Tuesday, January 12, 2010
Monday, December 7, 2009
Class Reflection - 12/03/09
I've enjoyed this class so very much. It has pushed me and stretched my thinking in so many ways (which will be detailed in my final paper).
When I signed up for this class, I had certain expectations about what I'd end up writing about for my final paper. Writing that final paper is the reason I took this class actually. I wanted to be challenged to think through what kind of church I'd want to start. I have been so challenged this quarter, but I've also received so much more. I've been called to a more daring way to church plant. I've been called to dying and discernment. I've been called to a deeper understanding of what church is and how I can be a part of it.
This has been a wonderful class, and I am very sorry to see it end.
When I signed up for this class, I had certain expectations about what I'd end up writing about for my final paper. Writing that final paper is the reason I took this class actually. I wanted to be challenged to think through what kind of church I'd want to start. I have been so challenged this quarter, but I've also received so much more. I've been called to a more daring way to church plant. I've been called to dying and discernment. I've been called to a deeper understanding of what church is and how I can be a part of it.
This has been a wonderful class, and I am very sorry to see it end.
Thursday, December 3, 2009
Class Reflection - 12/01/09
I get to miss two reflections, and I haven't missed any, so though I was in class on Tuesday and enjoyed it immensely, I will not be writing a reflection for December 1.
The New Conspirators by Tom Sine
Chapter 1 - Emerging, Missional, Mosaic, and Monastic
Sine identifies four areas of new, imaginative church growth in the Western world: emerging, missional, mosaic, and monastic communities.
Emerging communities, according to Sine, are groups offering a post-modern critique of both culture and church.
Missional communities are groups of people concerned with rethinking the way we do mission and with doing mission in the Western world. (This is the one I kind of like the most.)
Mosaic communities are groups with a distinct multiethnic makeup.
Monastic communities are groups participating in revised ancient monastic practices in current contexts.
Sine contends that we would do well to look at and celebrate what these "on the edge" communities are doing.
Chapter 2 - Coming Home to a Post-9/11 Global Neighborhood
9/11 changed our world, but the world was already moving that direction anyway. We live in a globally interactive and influenced society.
Chapter 3 - Coming Home to the Good Life of the Global Mall
The consumer culture is the dominant myth that shapes our world. As the world becomes more globally connected, the Western norms of individualism and consumption are being exported around the world. Christians need to realize that this is the empire we should be subverting.
Chapter 4 - Coming Home to the Good Life of God
The Good News is that the goodness of God is alive and growing now. Ours is not simply an ethereal, heavenly future away from here. Our prayer and our working is toward a kingdom coming on earth.
Chapter 5 - Another World that is Already Here
This view of the kingdom of God is Biblically based.
Chapter 6 - Coming Home to a Transformed Human Future
We need to take seriously the world we live in - the evil, the judgement, that God is active in this world, and the better way God has for us to live.
Chapter 7 - Taking the Future Seriously
We need to think with intention about the direction our communities and the world are heading.
Chapter 8 - Traveling Together on a Ship of Fools
There are three main economic strata of the people of the world - the rich, the vulnerable middle, and the poor - and each group faces particular challenges in this global society.
Chapter 9 - Challenges Facing the Global Rich
The wealthy are getting wealthier and need to be challenged to better care for the poor.
Chapter 10 - Challenges Facing the Vulnerable Middle
The middle class is facing increasing pressures to both become more wealthy and to not slip suddenly into poverty. Debt is rising, housing costs are rising, education costs are rising, health care costs are rising, and the general cost of living is rising.
This is particularly difficult for those just starting out. The cost of education and housing have risen forty times in the past forty years, while common salaries have only increased seven or eight times.
The middle class, and especially those just starting out, need to imagine new ways of living that don't necessarily coincide with the dominant cultural expectations of a single family house on its own piece of land. We need to live a bit more communally in a way that both better works in this world and that better reflects the values of the new reality of Christ.
Chapter 11 - Challenges Facing the Western Poor
As the wealthy are largely getting wealthier, the poor are falling further and further behind. We need to imagine ways to support and release the imaginations of the poor.
Chapter 12 - Challenges Facing the Global Poor
The global economy doesn't work well for those with no resources. We need to seek more just ways of dealing economically. We need to work to end poverty.
Chapter 13 - Challenges Facing an Endangered Church
People are more and more picking and choosing the elements of their faith, like making a playlist on iTunes, and the normal churches as a whole are losing people. (This is particularly likely to result in a great decrease in mission funding by the Western church.) The church is growing in the non-Western world, and we need to partner with it.
Chapter 14 - Reimagining the World that is Already Here
We need to constantly remember where our hope lies, what our story is, and we need to live into that story well. We need to think up new ways of announcing that new reality. We need to celebrate that new reality well as well, and we need to do all of this one person and one day at a time.
Chapter 15 - Reimagining Whole Life Stewardship
We need to look at our time and money and every decision as things to give to Christ. We need to be good stewards of our lives.
Chapter 16 - Reimagining Whole-Life Community
We need to think up better ways to let the church - God's people - define out lives.
Chapter 17 - Reimagining Whole-Life Mission
We need to orient our lives around proclaiming the new reality of Christ. We need to first ask how we get to be a part of what God is doing, and then we need to redefine our entire lives around that mission.
Chapter 18 - Joining the Entrepreneurial Edge
There are all sorts of people already living in this new reality. We need to listen to their stories and be inspired to join in.
Sine identifies four areas of new, imaginative church growth in the Western world: emerging, missional, mosaic, and monastic communities.
Emerging communities, according to Sine, are groups offering a post-modern critique of both culture and church.
Missional communities are groups of people concerned with rethinking the way we do mission and with doing mission in the Western world. (This is the one I kind of like the most.)
Mosaic communities are groups with a distinct multiethnic makeup.
Monastic communities are groups participating in revised ancient monastic practices in current contexts.
Sine contends that we would do well to look at and celebrate what these "on the edge" communities are doing.
Chapter 2 - Coming Home to a Post-9/11 Global Neighborhood
9/11 changed our world, but the world was already moving that direction anyway. We live in a globally interactive and influenced society.
Chapter 3 - Coming Home to the Good Life of the Global Mall
The consumer culture is the dominant myth that shapes our world. As the world becomes more globally connected, the Western norms of individualism and consumption are being exported around the world. Christians need to realize that this is the empire we should be subverting.
Chapter 4 - Coming Home to the Good Life of God
The Good News is that the goodness of God is alive and growing now. Ours is not simply an ethereal, heavenly future away from here. Our prayer and our working is toward a kingdom coming on earth.
Chapter 5 - Another World that is Already Here
This view of the kingdom of God is Biblically based.
Chapter 6 - Coming Home to a Transformed Human Future
We need to take seriously the world we live in - the evil, the judgement, that God is active in this world, and the better way God has for us to live.
Chapter 7 - Taking the Future Seriously
We need to think with intention about the direction our communities and the world are heading.
Chapter 8 - Traveling Together on a Ship of Fools
There are three main economic strata of the people of the world - the rich, the vulnerable middle, and the poor - and each group faces particular challenges in this global society.
Chapter 9 - Challenges Facing the Global Rich
The wealthy are getting wealthier and need to be challenged to better care for the poor.
Chapter 10 - Challenges Facing the Vulnerable Middle
The middle class is facing increasing pressures to both become more wealthy and to not slip suddenly into poverty. Debt is rising, housing costs are rising, education costs are rising, health care costs are rising, and the general cost of living is rising.
This is particularly difficult for those just starting out. The cost of education and housing have risen forty times in the past forty years, while common salaries have only increased seven or eight times.
The middle class, and especially those just starting out, need to imagine new ways of living that don't necessarily coincide with the dominant cultural expectations of a single family house on its own piece of land. We need to live a bit more communally in a way that both better works in this world and that better reflects the values of the new reality of Christ.
Chapter 11 - Challenges Facing the Western Poor
As the wealthy are largely getting wealthier, the poor are falling further and further behind. We need to imagine ways to support and release the imaginations of the poor.
Chapter 12 - Challenges Facing the Global Poor
The global economy doesn't work well for those with no resources. We need to seek more just ways of dealing economically. We need to work to end poverty.
Chapter 13 - Challenges Facing an Endangered Church
People are more and more picking and choosing the elements of their faith, like making a playlist on iTunes, and the normal churches as a whole are losing people. (This is particularly likely to result in a great decrease in mission funding by the Western church.) The church is growing in the non-Western world, and we need to partner with it.
Chapter 14 - Reimagining the World that is Already Here
We need to constantly remember where our hope lies, what our story is, and we need to live into that story well. We need to think up new ways of announcing that new reality. We need to celebrate that new reality well as well, and we need to do all of this one person and one day at a time.
Chapter 15 - Reimagining Whole Life Stewardship
We need to look at our time and money and every decision as things to give to Christ. We need to be good stewards of our lives.
Chapter 16 - Reimagining Whole-Life Community
We need to think up better ways to let the church - God's people - define out lives.
Chapter 17 - Reimagining Whole-Life Mission
We need to orient our lives around proclaiming the new reality of Christ. We need to first ask how we get to be a part of what God is doing, and then we need to redefine our entire lives around that mission.
Chapter 18 - Joining the Entrepreneurial Edge
There are all sorts of people already living in this new reality. We need to listen to their stories and be inspired to join in.
Wednesday, November 25, 2009
Class Reflection - 11/24/09
Today our group tried to listen to the Spirit and hear one core word or phrase that was behind all of out core values. Our group's core values were: incarnation, hospitality, authenticity, listening, and continuity (of spiritual practice).
After listening and talking about these values, our group came up with this phrase to describe our group: "He is, therefore we are."
We decided that what we really want is just to "be." We don't want programs and pressures and outside things defining who we are and what we do. We want to be Christians continually. We don't like the question, "How is your walk with Christ?" as if our Christianity is some sectioned off piece of who we are. We want to simply be, and we want to be Christians.
But we also felt that was a bit reactionary. We also don't want to be reactionary.
We also talked about how Christ is the ultimate example of all of our values. He was ultimately incarnational, absolutely authentic, constantly listened, lived spirituality, and was overwhelmingly hospitable. We want to be like Christ.
We felt that this was a much more proactive stance to take.
Combining the two thoughts, we discussed Descarte's "I think, therefore I am." We discussed how we want our identity as individuals and as a group to be rooted in Christ. We talked about how God calls Himself "I AM." Like we want to be, He is. So, we joined the two into "He is, therefore we are," establishing ourselves in Christ, following His example of a lifestyle of righteousness, and highlighting our community.
He is, therefore we are.
After listening and talking about these values, our group came up with this phrase to describe our group: "He is, therefore we are."
We decided that what we really want is just to "be." We don't want programs and pressures and outside things defining who we are and what we do. We want to be Christians continually. We don't like the question, "How is your walk with Christ?" as if our Christianity is some sectioned off piece of who we are. We want to simply be, and we want to be Christians.
But we also felt that was a bit reactionary. We also don't want to be reactionary.
We also talked about how Christ is the ultimate example of all of our values. He was ultimately incarnational, absolutely authentic, constantly listened, lived spirituality, and was overwhelmingly hospitable. We want to be like Christ.
We felt that this was a much more proactive stance to take.
Combining the two thoughts, we discussed Descarte's "I think, therefore I am." We discussed how we want our identity as individuals and as a group to be rooted in Christ. We talked about how God calls Himself "I AM." Like we want to be, He is. So, we joined the two into "He is, therefore we are," establishing ourselves in Christ, following His example of a lifestyle of righteousness, and highlighting our community.
He is, therefore we are.
Monday, November 23, 2009
Class Reflection - 11/19/09
On Thursday in class, we discussed our final papers and aggregated our different groups' core values.
Talking about the paper was a good thing to do. I have a lot more direction now, and am looking forward to writing it.
It was also very interesting to see what things the different groups brought as core values. I honestly expected the lists to be largely the same. They were not. I guess that's why it's important to go through the process with your team - everyone brings different expectations to the church.
Talking about the paper was a good thing to do. I have a lot more direction now, and am looking forward to writing it.
It was also very interesting to see what things the different groups brought as core values. I honestly expected the lists to be largely the same. They were not. I guess that's why it's important to go through the process with your team - everyone brings different expectations to the church.
Thursday, November 19, 2009
The Sky Is Falling!?! by Alan Roxburgh
Chapter 1
Roxburgh describes two different tribes of people in today's forward-thinking church leadership world: liminals and emergents. Liminals are people who don't want to jettison the traditional church modes. They recognize a change is taking place in society, but they feel ill equipped to handle it.
Emergents don't know anything but change. They are frustrated with the structures they know, and so they have done away with them, but this has left them without a framework for effecting change.
This book is about finding a way for the two groups to work together. They each have the same goals; they're just going about it in different ways, and they both have something to offer one another.
The emergents only know change, and so they lack the discernment to know which changes to heed and which ones to disregard. When change is constant, it is easiest to shrug everything off rather than be blown every which way.
The liminals lack the imagination to see ways to address the changes taking place. They've learned to trust their tools, and they're the only tools they know how to use.
We need common ground.
Chapter 2
Roxburgh contends that we are living in a period of discontinuous change. Discontinuous change is change without a discernible pattern. It comes from all directions at all times. For instance, we face the pressures of postmodernism, rapid technological development, globalization, pluralism, staggering need, the democratization of information, pluralism, and the end of Christendom. Discontinuous change leaves us feeling bewildered, and established patterns don't seem to work anymore.
Chapter 3
People react one of two ways to this sort of change - they try to regain the past or they jump to some unknown future. Instead, Roxburgh advises, we should learn to live together and help one another in the present situation we find ourselves in.
We have to realize that the outside pressures aren't our main concern. In times of transition, people feel the change within themselves, and this is more disconcerting than what is changing in the world. People feel unsettled about the change, and leaders need to be aware of this in those they lead and in themselves.
Chapter 4
There are 5 phases to change:
1) Stability and Equilibrium - We are not here anymore. In times of stability, leaders can maintain the status quo.
2) Discontinuity - This is the onset of change. Leaders tend to try to maintain the stability through these periods while they figure out what is changing in the world around them.
3) Disembedding - The former power structures no longer hold. Leaders need to be able to adapt and revise their institutional cultures. This is very difficult, because people still don't want the world to change.
4) Stability predictability, and control within the former world are gone. People don't know where to turn or what to do. They latch on the most popular current system, but systems keep letting them down further highlighting their lack of control of the world around them. In this situation (the one we are in now) leaders need to listen to God and let Him define what the new future will be.
5) Reformation - The people have negotiated the changes and are restructuring their lives accordingly. Leaders help people adapt their ancient stories to the new context. Roxburgh doesn't think we are anywhere this phase currently.
Chapter 5
Discontinuous change is common to the Biblical narrative. The israelites went through all the stages of change.
Chapter 6
We are living in a time of transition, and it is important for leaders to recognize and empathize with those they lead and to understand the stress discontinuous change is bring to their lives. We also need to have the patience and courage to live in transition and listen to God as to how to proceed instead of retreating into the past or jumping into the future.
Chapter 7
In this time of transition, it is important for people to support one another. Both liminals and emergents need one another. If we can't come together around anything else, then we must come together around our felt need for change. We need to learn from each other. Roxburgh calls this togetherness "communitas."
Chapter 8
Communitas to support one another in periods of transition is a pattern that runs through scripture. The Israelites in the wilderness, the period of the judges, the Babylonian exhile, and the first century Christians including Paul's ministry team are pictures of people supporting one another in periods of great transition.
Chapter 9
Transition isn't just happening in the church. It's happening in the wider culture as well. Core traits are changing, and we need to change too to interact with the changes. According to Roxburgh, we need to:
1) Create a common language
2) Redefine group boundaries and criteria for inclusion and exclusion
3) Learn to dialogue outside system of power and status
4) Get past ideologies
Chapter 10
The leader's main job is to create environments where "missional imagination" is possible amongst the people he or she leads. Missional imagination is simply the freedom to imagine and pursue the things God may be laying on people's hearts to do.
Chapter 11
We need a more communal form of leadership. We need a concert of leaders.
We need some people gifted at expressing the current emotional, mental, and sociological state of the people. (We need poets.)
We need people gifted at calling us into a new future. (We need prophets.)
We need people gifted with the ability to concretely work that future out on the ground now. (We need apostles.)
We need people gifted to care for people in the midst of transition. (We need pastors.)
Chapter 12
And we need people to bring all these divergent leadership styles together. We need what Roxburgh calls at abbot or abbess. This is a person who can organize the competing voices of leadership in times of transition. We need to be brought together to lead the church and each other during this time of transition in the world and in the church.
Roxburgh describes two different tribes of people in today's forward-thinking church leadership world: liminals and emergents. Liminals are people who don't want to jettison the traditional church modes. They recognize a change is taking place in society, but they feel ill equipped to handle it.
Emergents don't know anything but change. They are frustrated with the structures they know, and so they have done away with them, but this has left them without a framework for effecting change.
This book is about finding a way for the two groups to work together. They each have the same goals; they're just going about it in different ways, and they both have something to offer one another.
The emergents only know change, and so they lack the discernment to know which changes to heed and which ones to disregard. When change is constant, it is easiest to shrug everything off rather than be blown every which way.
The liminals lack the imagination to see ways to address the changes taking place. They've learned to trust their tools, and they're the only tools they know how to use.
We need common ground.
Chapter 2
Roxburgh contends that we are living in a period of discontinuous change. Discontinuous change is change without a discernible pattern. It comes from all directions at all times. For instance, we face the pressures of postmodernism, rapid technological development, globalization, pluralism, staggering need, the democratization of information, pluralism, and the end of Christendom. Discontinuous change leaves us feeling bewildered, and established patterns don't seem to work anymore.
Chapter 3
People react one of two ways to this sort of change - they try to regain the past or they jump to some unknown future. Instead, Roxburgh advises, we should learn to live together and help one another in the present situation we find ourselves in.
We have to realize that the outside pressures aren't our main concern. In times of transition, people feel the change within themselves, and this is more disconcerting than what is changing in the world. People feel unsettled about the change, and leaders need to be aware of this in those they lead and in themselves.
Chapter 4
There are 5 phases to change:
1) Stability and Equilibrium - We are not here anymore. In times of stability, leaders can maintain the status quo.
2) Discontinuity - This is the onset of change. Leaders tend to try to maintain the stability through these periods while they figure out what is changing in the world around them.
3) Disembedding - The former power structures no longer hold. Leaders need to be able to adapt and revise their institutional cultures. This is very difficult, because people still don't want the world to change.
4) Stability predictability, and control within the former world are gone. People don't know where to turn or what to do. They latch on the most popular current system, but systems keep letting them down further highlighting their lack of control of the world around them. In this situation (the one we are in now) leaders need to listen to God and let Him define what the new future will be.
5) Reformation - The people have negotiated the changes and are restructuring their lives accordingly. Leaders help people adapt their ancient stories to the new context. Roxburgh doesn't think we are anywhere this phase currently.
Chapter 5
Discontinuous change is common to the Biblical narrative. The israelites went through all the stages of change.
Chapter 6
We are living in a time of transition, and it is important for leaders to recognize and empathize with those they lead and to understand the stress discontinuous change is bring to their lives. We also need to have the patience and courage to live in transition and listen to God as to how to proceed instead of retreating into the past or jumping into the future.
Chapter 7
In this time of transition, it is important for people to support one another. Both liminals and emergents need one another. If we can't come together around anything else, then we must come together around our felt need for change. We need to learn from each other. Roxburgh calls this togetherness "communitas."
Chapter 8
Communitas to support one another in periods of transition is a pattern that runs through scripture. The Israelites in the wilderness, the period of the judges, the Babylonian exhile, and the first century Christians including Paul's ministry team are pictures of people supporting one another in periods of great transition.
Chapter 9
Transition isn't just happening in the church. It's happening in the wider culture as well. Core traits are changing, and we need to change too to interact with the changes. According to Roxburgh, we need to:
1) Create a common language
2) Redefine group boundaries and criteria for inclusion and exclusion
3) Learn to dialogue outside system of power and status
4) Get past ideologies
Chapter 10
The leader's main job is to create environments where "missional imagination" is possible amongst the people he or she leads. Missional imagination is simply the freedom to imagine and pursue the things God may be laying on people's hearts to do.
Chapter 11
We need a more communal form of leadership. We need a concert of leaders.
We need some people gifted at expressing the current emotional, mental, and sociological state of the people. (We need poets.)
We need people gifted at calling us into a new future. (We need prophets.)
We need people gifted with the ability to concretely work that future out on the ground now. (We need apostles.)
We need people gifted to care for people in the midst of transition. (We need pastors.)
Chapter 12
And we need people to bring all these divergent leadership styles together. We need what Roxburgh calls at abbot or abbess. This is a person who can organize the competing voices of leadership in times of transition. We need to be brought together to lead the church and each other during this time of transition in the world and in the church.
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