Connecting the Christian Faith with Children

From 1st January 2007 I will be spending three days a month on a research project for the Yokshire Baptist Association and the Baptist Union of Great Britain: Connecting the Christian Faith with Children. (Many thanks to the people of Trinity Church, Rawdon, who are willing to second me to the YBA for that time.)

The whole subject fascinates me. I'm not sure we often do a very good job at connecting with the children in our churches. I'm looking forward to some sustained thinking about how we can improve. But here are some initial thoughts ...

The whole culture of our churches - even the layout of seats/pews and lectern/pulpit - suggests that the primary activity of worship is listening and learning. The fact that we send our children out to Sunday School 'classes' with others their age reinforces that. But is learning really what worship is all about? Perhaps we should be doing other things in church? If so, what? Perhaps the children's parents could be encouraged to do the 'teaching about God' stuff?

What about visitors to our churches? In what other walk of life would it be considered 'welcoming' to separate the children from the parents and send them off with a total stranger for the duration of the service (even if the 'stranger' has been CRB-checked)?

In a society where families increasingly see very little of each other during the week, does the church not have a responsibility to be providing oportunities for families to worship together.

Let me know what you think. I'll keep blogging my thoughts as I get them (although I don't officially start thinking until 2007)!

What's my theological worldview?

Thanks to http://hopefulamphibian.blogs.com/ I took this theological worldview quiz (http://quizfarm.com/test.php?q_id=43870). I've taken it before, and I note that I'm now slightly less fundamentalist than I was. But I'm still worried by that 4%.

Here's my profile (not sure I agree with it all, though) ...

You scored as Emergent/Postmodern.

You are Emergent/Postmodern in your theology. You feel alienated from older forms of church, you don't think they connect to modern culture very well. No one knows the whole truth about God, and we have much to learn from each other, and so learning takes place in dialogue. Evangelism should take place in relationships rather than through crusades and altar-calls. People are interested in spirituality and want to ask questions, so the church should help them to do this.

Emergent/Postmodern ... 96%
Evangelical Holiness/Wesleyan ... 79%
Neo orthodox ... 79%
Roman Catholic ... 50%
Modern Liberal ... 36%
Charismatic/Pentecostal ... 32%
Classical Liberal ... 29%
Reformed Evangelical ... 14%
Fundamentalist ... 4%

I got an e-mail today from Julie, asking if I think an evangelical can be a universalist (could someone be an evangelical Christian and also believe that one day all people will be saved?), along with a link to an article on the generous orthodoxy website: http://www.generousorthodoxy.net/thinktank/2006/11/gregory_macdona.html

I sent her back this quotation (below) which has given me much cause to think. Go figure …

"To believe in God is to believe in the salvation of the world. The paradox of our time is that those who believe in God do not believe in the salvation of the world, and those who believe in the future of the world do not believe in God.
"Christians belive in 'the end of the world,' they expect the final catastrophe, the punishment of others.
"Atheists in their turn ... refuse to believe in God because Christians believe in Him and take no interest in the world ...
"Which is the more culpable ignorance?
"I often say to myself that, in our religion, God must feel very much alone: for is there anyone besides God who believes in the salvation of the world? God seeks among us sons and daughters who resemble Him enough, who love the world enough so that He could send them into the world to save it."
- Louis Every, In the Christian Spirit (Image, 1975)

Authentic Christianity

Heathrow check-in worker Nadia Eweida has lost her appeal against British Airways. She wants to wear a cross outside her uniform as an expression of her faith; her bosses object.

So what is all this about? Can wearing a cross (brooch? necklace? badge?) seriously be considered an authentic expression of the Christian faith? When was it that Christ's followers began wearing tiny model instruments of torture around their necks? Where was it commanded by our Lord?

I've just found a great quote on the subject by Austen Ivereigh, a Catholic writer and journalist: "There are a lot of ways to demonstrate your faith. The true Christian witness is the love you show people that makes people wonder where you got that from, and you can tell them. A crucifix has become a fashion item worn by rap artists."

Absolutely!! Surely, a person's lifestyle marks them as a Christian, not the jewellery they wear?

Towards a Greener Church

Andy Goodliffe's church have been discussing ways in which they can help the church take more responsibility for the ways in which they use energy and dispose of waste. They came up with 10 initial proposals for the church:

1. The church to work towards becoming an eco-congregation

2. The church to explore spray-on double glazing for windows of church buildings as a form of insulation. I didn't know about this, but apparently its fairly cheap and sounds useful for churches where its difficult to double-glaze.

3. The church to organise a list of those people within the congregation who grow their food. The idea here is can find ways of encouraging more people to grow food in their gardens and share it among the congregation.

4. The church to ensure that all light bulbs where possible are low-energy.

5. The church to recycle all paper it produces and has recycling bins in the church office and the main church building. This to include plastic bottles (i.e. milk bottles) and any cardboard packaging.

6. The church to encourage small groups to be collection points for those who are unable to recycle their waste – cardboard packaging, paper, plastic bottles, glass, tins/cans, etc.

7. The church to produce meeting agendas on A5 paper where possible. Often there is no need to waste a whole A4 page.

8. The church to encourage Twinklers (their church toddler group) to only use bio-degradable emergency nappies.

9. The church to have a ‘Green’ tip of the week in the weekly notices.

10. The church to only use recycled toilet roll and environmentally friendly cleaning products (e.g. the Ecover range).

Thomas' Parents' Consultation Evening

Claire, Thomas and I went up to his school this evening for his first Year 3 Parents' Consultation Evening. He seems to be doing very well indeed, and his teacher has entered his name on the 'Gifted and Talented' register for ... R.E.! It must run in the family (or not, as the case may be)! Well done, Thomas.

Ecological Responsibilities

Steph said:

"Hi Marcus, I am enjoying reading your posts and the debates around the various issues. When you say 'ecological responsibilities' do you mean our individual responsibilities for not buying apples with more air miles than Richard Branson when there are gorgeous UK apples? Or driving when we could walk? Going to Mozzers [Morrisons Supermarket] instead of using the local shops selling local produce? Not boiling more water than we need? Using a water butt? Composting? OR do you mean the 'church' ensuring it's energy efficient, not serving food that 'unsound' at functions, recycling? Or all of the above?"

The answer is, of course, "All of the above." Not sure how we do it, though! Or how we persuade others to do it. One problem is that, for those on low wages, using local shops rather than the 'cheap' supermarkets is just not an option. (And those £4.00 jeans from Asda are a bargain compared to the £200.00 pair I was given (I had to make it clear I DID NOT pay that much myself) in Los Angeles.) How can we prevent ecological responsibility becoming just the preserve of the rich?

Advent Card

I think we'll use this image on the Christmas cards we deliver to the area. Thanks Ben (http://benbell.typepad.com/benbell/2006/11/advent.html).

Trinity Church's website is here. (I'm playing with the Html editing stuff!)

A Parable: The Cruise Liner

In reponse to the 'Re-Imagining Church' day last Saturday, one of Trinity's members (Frank Lyden) has written this story:

The Cruise Liner

Once, a long time ago, there was a magnificent cruise liner. Everyone who saw it was impressed by how big, strong and modern it looked. People longed for the chance to board the ship, and were excited when those in charge announced that it was going on a long journey to a new and exciting place, and that anyone who wanted to come on board was welcome.

Thousands upon thousands came, and all were welcomed. There was room for everybody, although there were some difficulties with complaints from certain travellers about noisy neighbours, or people who behaved in ways that they felt were inappropriate. However with a little bit of re-arranging, and the designation of certain parts of the ship as “quiet” or “noisy”, everyone lived in relative comfort, and for the most part were at least civil with each other.

The Captain gathered everybody together and told them that they were all travellers on a long journey. He knew the way to go, had checked the co-ordinates and had set the course. It would take a long time, but so long as the ship did not waiver from that course, everyone would get to their final destination, which he had heard was beyond their wildest dreams.

For a long time the journey went well. The different groups of passengers generally kept apart, doing their own thing in their own way. However once a week they gathered together to have a banquet and a ball. On these occasions popular songs were played, everyone learnt the words and sang along. During the banquet the Captain would stand up and remind everyone of the course he had plotted, and that by sticking to this course they were getting closer every day to their destination.

However, as time went on disagreements began to arise. Some of the travellers from the lower deck tried to introduce some new songs, and even suggested that instead of the ship’s orchestra, they might use their accordion to accompany the singing. This was roundly condemned by the other travellers, who insisted that everyone knew the songs they had always sung, and they were a way of remembering the land they had come from. When the lower deckers realised that they could not win, they asked the Captain if they could take one of the lifeboats and set sail on their own. He agreed, thinking they were troublemakers. They left, setting their own course, but telling the Captain that they hoped to arrive at the same destination.

The journey went well for a while, until one day one of the crew posted as a look out reported that there was a large object ahead, right on the course they were heading on. Everyone gathered to discuss the problem. Several people suggested that the Captain should alter his course to bypass this obstacle, but he insisted that once a course had been set it could not be altered. A number of travellers decided to abandon the ship, taking life rafts, feeling that they could find a different way through the difficulties ahead, and still arrive at the final destination.

At the banquet that night the room was only half full, but the songs were sung, and the Captain read out his usual message, and confirmed that nothing would change.

The following day the obstacle was much closer. Many people, including some of the crew, came to the Captain to ask if there was maybe a different way of achieving their aim. They could see no way of continuing if they carried on in the same way. The Captain accused them of lacking faith in him and the magnificent ship they were travelling in. The travellers looked at the ship, and realised that though it had been just what they needed when they set out, now if they were to complete their journey something very different was necessary. They took some of the best and most useful parts of the ship, those they felt would help them on the journey, and built a new craft. It still had something about it that told you it was a boat, but it looked very different from the cruise liner. So they cast off and began to steer and row their own course, aiming for the final destination that the Captain had told them so much about.

At the banquet the captain was amazed to see just a few travellers left. He could not understand why the others were not there any more. After all, everyone had always enjoyed these banquets, and nothing had changed. So they bravely sang the usual songs, though it was more difficult with hardly any musicians or singers, and the Captain read out the course, and reminded them that once a course is set it must never be changed.

The next morning the obstacle was very close. The remaining travellers spoke to the Captain, and he confirmed his intention to plough straight on. He insisted that the ship had always sailed in this direction, and it had got them this far. He said that if people really believed in the ship they would not doubt the course it had sailed on since it was built. When he had said that a number of travellers decided they would rather take there chance swimming, and jumped overboard.

That night at the banquet the Captain was alone. He sung the songs, and read out the course, and reminded himself that it must never be altered.

The following morning the ship struck the iceberg and the Captain went down with his ship, still holding the wheel firmly on the course he had always followed.

The other travellers reached their destination safely.

Negotiables / Non-Negotiables in Church

I (and 6 others from Trinity) attended a day conference this weekend titled ‘Re-Imagining Church’. Very stimulating indeed. We spent some time asking about negotiables / non-negotiables in church, and there were a variety of opinions and perspectives.

What about a church name? Membership? Evangelism? Prayer? Preaching? Baptism? Communion? A building? Sunday services? Ecological responsibility (that stopped us in our tracks!)? Equality? Scripture? All ages?

Thanks to Jonny Baker (http://jonnybaker.blogs.com/jonnybaker/) for this in a similar vein:

can we imagine...church beyond gathering?
church beyond once a week?
church as always on connectivity to christ and one another?
church where community is the content?
theology and resources of church being open source?
church valuing the wisdom of the crowd rather than the knowledge of the expert?
our church/spirituality being easily found by seekers because we tag it that way?
an ethos of low control and collaboration?
an economy of gift?
church as spaces for creative production and self publishing?
church as providers of resources for spiritual seekers and tourists?

Thanks also to David Fitch (http://www.reclaimingthemission.com/2006/11/warning-list-for-those-who-would-join.html) for this:

TEN THINGS ANYONE WHO JOINS IN A TWENTY FIRST CENTRUY MISSIONAL CHURCH PLANT SHOULD NOT EXPECT
1) Should not expect to regularly come to church for just one hour, get what you need for your own personal growth and development, and your kids’ needs, and then leave til next Sunday … 2) Should not expect that Jesus will fit in with every consumerist capitalist assumption, lifestyle, schedule or accoutrement you may have adopted before coming here. Expect to be freed from a lot of crap you will find out you never needed.
3) Should not expect to be anonymous, unknown or be able to disappear in this church Body. Expect to be known and loved, supported in a glorious journey.
4) Should not expect production style excellence all the time on Sunday worship gatherings. Expect organic, simple and authentic beauty.
5) Should not expect a raucous "light out" youth program that entertains the teenagers, puts on a show that gets the kids "pumped up," all without parental involvement …
6) Should not expect to always "feel good,"or ecstatic on Sunday mornings. Expect that there will ALSO be times of confession, lament, self-examination and just plain silence.
7) Should not expect a lot of sermons that promise you God will prosper you with "the life you've always wanted" if you’ll just believe Him … Expect sustenance for the journey.
8) Should not expect rapid growth whereby we grow this church from 10 to a thousand in three years. Expect slower organic inefficient growth that engages people’s lives where they are at and sees troubled people who would have nothing to do with the gospel marvelously saved.
9) Should not expect all the meetings to happen in a church building. Expect a lot of the gatherings will be in homes, or sites of mission.
10) Should not expect arguments over style of music, color of carpet, or even doctrinal issues … Expect mission to drive the conversation.
OH, AND BY THE WAY: Should not expect that community comes to you! I am sorry but true community in Christ will take some "effort"and a reshuffling of priorities for both you and your kids. .. assuming you are a follower of Christ (this message is not for strangers to the gospel) you must learn that the answer to all those things is to enter into the practices of "being the Body" in Christ, including sitting, eating, sharing and praying together.

Do you know any preachers like this? (It's a great joke!)

Two little boys, aged 8 and 10, were excessively mischievous. They were always getting into trouble and their parents knew all about it. If any mischief occurs in their town, the two boys are probably involved. The boys' mother heard that a preacher in town had been successful in disciplining children, so she asked if he would speak with her boys. The preacher agreed, but he asked to see them individually. So the mother sent the 8 year old first, in the morning, with the older boy to see the preacher in the afternoon.

The preacher, a huge man with a booming voice, sat the younger boy down and asked him sternly, "Do you know where God is, son?" The boy's mouth dropped open, but he made no response, sitting there wide-eyed with his mouth hanging open. So the preacher repeated the question in an even sterner tone, "Where is God?!" Again, the boy made no attempt to answer. The preacher raised his voice even more and shook his finger in the boy's face and bellowed, "Where is God?!"

The boy screamed and bolted from the room, ran directly home and dove into his closet, slamming the door behind him.When his older brother found him in the closet, he asked, "What happened?" The younger brother, gasping for breath, replied, "We are in BIG trouble this time ... (I just LOVE reading the next line again and again) ... GOD is missing, and they think we did it !"

So what makes church church?

I have already argued (below) that we in the established / inherited churches can learn much from the Emerging Church movement about how to be Faithful, Creative, Missional Communities. But I wonder what whether there are certain things about church that are non-negotiable – things that we must be careful not to lose or change no matter how much we contextualise or reach out in mission?

One of the books I read during my sabbatical (John E. Colwell, Promise and Presence: An Exploration of Sacramental Theology) particularly challenged me in this regard. The amazon.co.uk ‘editorial review’ describes John’s book like this:

“A ground-breaking, evangelical sacramentalist approach to the seven sacraments …

Following an introduction that briefly reviews the development of sacramental theology the book begins with an exploration of God’s Triune identity and the implications of this doctrine for the gracious and mediated nature of God’s relatedness with the world …

A central section follows in which a doctrine of the Church and a doctrine of Scripture are expounded in response to this understanding of the gracious and mediated nature of God’s relatedness. Both Church and Scripture are identified as conferring context, definition, and validity on all other sacramental events …

The final section reconsiders the seven Sacraments of the Catholic tradition in the light of an understanding of sacramentality developed in the first two sections of the book. The Sacraments are discussed from a Baptist perspective but with a committed ecumenical intent and an underlying awareness of the contemporary British and North American context within which the Church exists and Scripture is heard.”

I think I’m right in saying that John describes a sacrament as something (an event, ritual, etc.) through which God has promised to be present in a special way. In the second section of the book, he sets out how both the church and God’s Word are ‘sacramental’: certainly I don’t hear any EC groups denying the central place of Scripture. Perhaps more controversially, though, John’s third section deals with the seven ‘traditional’ sacraments: baptism, confirmation, Eucharist (Communion or the Lord’s Supper), penance (or cleansing), healing, ministry and marriage.

If God has promised to be present of at work in and/or through these things, then do they constitute a set of ‘non-negotiables’ for any and all churches? Or has anyone got a different list?

I’d love to know what folk out there think!!

Learning from the Emerging Church

There is much that the inherited, established churches need to learn from the Emerging Church movement. My own analysis has led me to believe that, among other things, we must learn from them how to be faithful, creative, missional communities.

Being faithful …
We must learn to push the boundaries of our church traditions. Much of what we do in church, and many of the ways we do it, are simply one form, one expression of our faith. We have been conditioned by Christian-subcultures which can trace their roots back hundreds and hundreds of years, and there are things that are worth holding on to. But we must begin to discern which elements of our church lives are unneeded clutter, and which are necessary for the faithful continuation of our religious faith. We must ask ourselves to what we will remain faithful. Faithfulness to outdated, centuries old church traditions may well simply keep us locked in the past. But true Christian faithfulness is to the person and way of Jesus Christ. It is true that Jesus continued to go to the synagogue and temple, as did His followers in the early church. But it was Jesus’ whole life that witnessed to the love of His heavenly Father. One hour a week is simply not enough; Christianity is more about a lifestyle than a worship event.

Being creative …
Having said that, worship is important. But we must not use the worship event as an opportunity to slip back into language and ritual that none but the ‘insiders’ understand. The Gospel must be communicated in the language of the contemporary world, not just so that ‘outsiders’ can understand what we are talking about, but so that ‘insiders’ are able to relate their faith to what they face in the world outside of church. Worship should also provide space and opportunities for all people to reconnect with themselves, with other people, and ultimately with God. This is where some of the practices of the ancient church (meditation, silence, etc.) can help us by acting as a corrective to much of our modernist ‘churchy-ness’.

Being missional …
The cenripetal (outward) focus of the emerging church also acts as a corrective to much of the centrifugal (inward) forces in the established church. We tend to focus on ourselves and our needs first, and only secondarily (and if funds allow) do we consider those outside of our four walls. But this preoccupation with ourselves is a denial of the generous nature of the Christian Gospel. Arguably more time, more effort, more finances should be committed to connecting with those who are not yet a part of the church than to anything else, and where our buildings, our worship events and our preoccupations hold us back we must urgently reprioritise.

Being community …
Another corrective offered to us by these new expressions of church is their emphasis on community and relationship. We in the church are too quick to judge others, to fall out, to hold back from genuine openness with one another (the standard Christian response to the question, ‘How are you?’ is ‘Fine’). We must learn to ‘be’ Christian in our whole lives and in all our relationships, rather than ‘go’ to church.

A challenge to leaders …
Of course, for a church to operate in anything like this way will involve a re-imagination of the role of the leadership, from authority figure to facilitator, from controller to mentor. It is perhaps this that will present the greatest challenge of all – to our churches, to our denominations and to our ministers themselves.

But, surely, faithfulness to the Gospel of Christ, along with a passion to communicate it to all those whom God loves, compels us to begin to make a journey of change in all aspects of our Christian lives together. The Gospel is as relevant today as it has always been, and the Gospel remains the same. But the ways in which we communicate God’s love must change if we are to reach as many as possible with the Good News in this current culture and age.

Learning from the Emerging Church: being community

Another corrective offered to the inherited, established churches by the Emerging Church movement is their emphasis on community and relationship. We in the church are too quick to judge others, to fall out, and to hold back from genuine openness with one another.

In 1991, David Bosch wrote these words: “The ‘me’ generation has to be superseded by the ‘us’ generation … Here lies the pertinence of the rediscovery of the church as Body of Christ and of the Christian mission as building a community of those who share a common destiny” (Bosch, Transforming Mission, p.362). Emerging Church groups agree: “Jesus was not a church planter. He created communities that embodied the Torah, that reflected the kingdom of God in their entire way of life. He asked His followers to do the same” (Gibbs & Bolger, Emerging Churches, p.61). And: “The term church (Greek ekklesia) is more a verb than a noun. It refers to the calling out of a people … The modern church has identified too closely with the centralised temple worship of the Jerusalem church rather than with the household basis of the Pauline model of church … a first- century Christian would have been puzzled by the question. ‘Where do you go to church?’ for church was a network of people to which one belonged. It was not a once- or twice-a-week association but rather a community of continuous interaction …” (Gibbs & Bolger, Emerging Churches, p.100).

So, those in the emerging church are convinced that church should operate not as institution but as family:
“Families consist of relationships that are not based on choice. Individuals typically do not choose their families and are connected to them whether they like it or not. One does not choose when to be a family member. People are part of a family when they are asleep, when they are at school, or when they are with friends. In addition, people do not even need to like their families. They are with them when the feelings are there or not. Whether a family meets one’s needs is rarely considered.
If a church begins to look like a family, then all its institutional practices will undergo change. Church as family is primarily about relationships. It is not about meetings, events or structures … People are part of [the] kingdom community even if they don’t get their needs met and often whether they feel like it or not” (Gibbs & Bolger, Emerging Churches, p.97).

Local Ecumenical Partnerships (LEPs) like Trinity Church, Rawdon, have long realised that true Christian community is about respecting and learning from one another, acknowledging the brokenness of our church communities, and seeking reconciliation in diversity. However, despite this undergirding of all they do, many LEPs still have much to learn from the emerging churches in terms of the practice of a community committed in relationship above all else. Because we will most “resemble the kingdom when [we] contain many differing perspectives yet remain committed in relationship” (Gibbs & Bolger, Emerging Churches, p.122).

Some Definitions

Mission (Christian) broadly means any activity in which Christians are involved for the purpose of world evangelization. But the church’s mission “is a matter of identity before it is ever a matter of activity” (Colwell, ‘Mission as Ontology: a question of theological grammar’, in The Baptist Ministers’ Journal (July 2006), p.10). What we do is not as important as who we are and how we relate to others.

Ecumenism refers to the movement towards unity among Christians, based on the idea that there should be a single Christian Church, a single Christian faith.

The Emerging Church is a diverse movement within Christianity that arose in the late 20th century as a response to the declining influence of Christianity as a cultural force in the West. Proponents of the emerging church embrace the reality of postmodernism and seek to deconstruct and reconstruct Christianity in order to meaningfully engage with Western society which is pre-dominantly post-Christian.

Hope that helps!!

Learning from the Emerging Church: being missional

For many in the emerging churches, their presence, or witness, is much more important than their worship events. They know that “nonchurched people can pick up the gospel from us as we form relationships, as the gospel is a holy virus that is spread from person to person (the most effective means of transmitting anything). We are carriers of Christ. In our very bodies we are carrying the life, death and resurrection of Christ both in and for our world” (Karen Ward (Church of the Apostles, Seattle, USA) quoted by Gibbs & Bolger, Emerging Churches, p.109). And they claim that, “if we are not bringing justice and transformation to the world, we should ask if we have a right to exist … Our mission defines us more than our worship” (Andrew Jones (Boaz) quoted by Gibbs & Bolger, Emerging Churches, p.58).

Those in emerging churches have long realised that “some of [our] most cherished church forms may be more a hindrance than a help in regard to creating space for God” (Gibbs & Bolger, Emerging Churches, p.91), and that “nineteenth-century (or older) forms of church do not communicate clearly to twenty-first-century cultures” (Gibbs & Bolger, Emerging Churches, p.17). But they believe that worship should not be foreign to their friends. Indeed, they have realised that, often, “witness [can take] the form of overheard praise” (Gibbs & Bolger, Emerging Churches, p.184). Therefore, the emerging churches seek to include outsiders in their worship and their way of life. They do their best to create safe places where anyone can worship and connect with God, offering sanctuaries and sacred places where healing and reconnection can take place. Some would argue that one of the key missions of today’s church is “to be a playful space, providing the images, the spiritual ‘colored pencils’, and the space for people to make connection between God, themselves, others, and God’s world” (Taylor, The Out of Bounds Church?, p.72).

However, the ‘whole life’ spirituality of emerging churches leads them to more than simply including others in their worship events. They realise that the church’s mission is far more holistic than that. Yes, the “church gathers to praise God, to enjoy fellowship and to receive spiritual sustenance” (Bosch, Transforming Mission, p.386), but then it “disperses to serve God wherever its members are” (Bosch, Transforming Mission, p.386).

So, emerging churches seek to “empower [their] members to engage more effectively in the ministry and mission that God has already entrusted to them in the world” (Gibbs & Bolger, Emerging Churches, p.142). They encourage members to “serve the world through their vocations rather than through church-administered programs” (Gibbs & Bolger, Emerging Churches, p.142). They do not “want to pull people away from their life but push them farther into it, [challenging them to consider] if they, through their work, are participating with what God is doing in the world” (Gibbs & Bolger, Emerging Churches, p.152).

If, in this way, the church becomes a network of Christians who serve the world through their vocations and everyday lives, then the church service / worship event will effectively be de-emphasised as the primary expression of church!

An Apology

Thanks to Rodd, Ross and Anonymous (even though I know who you are) for your comments on the 'Learning from the Emerging Church: being creative' post from last week. It just goes to show that those of us who are ministers in the established church are so fixated with our own context that we can't even talk about anything outside that context without slipping back into 'Christianese' (and I thought I was doing so well)! I apologise. Perhaps terms like 'mission', 'ecumenism', and 'the emerging church' need to be more clearly defined, and I'll try to do that soon(ish).

On the mysticism thing - my understanding is that many in our (postmodern) culture (oops, do I need to define that, too?) are very interested in spirituality indeed, but they are not looking to the Church for answers to their spiritual questions. Rather, they are consulting astrologers, playing with Tarot, doing Bhuddist meditation, etc. I have heard that the Pagan Federation in the UK is now bigger than the Baptist Union of Great Britain! These practices are all, arguably, 'mystical'. Or perhaps it would be better to say they are 'contemplative'.

I agree that some of this stuff (lectio divina, meditation, drumming, chanting) is unfamiliar to us, incomprehensible and even frightening. But they are part of a long-neglected Christian contemplative tradition. I have found that, not only in my personal spiritual life, but also when I use some of these techniques in leading worship, that they are a very powerful way of connecting with God.

But let me know what you think?

Blessing

Lovely prayer of blessing. Thanks Fernando (http://www.fernandogros.com/).

“May God bless you with a restless discomfort about easy answers, half-truths and superficial relationships, so that you may seek truth boldly and love deep within your heart.

May God bless you with holy anger at injustice, oppression, and exploitation of people, so that you may tirelessly work for justice, freedom, and peace among all people.

May God bless you with the gift of tears to shed with those who suffer from pain, rejection, starvation, or the loss of all that they cherish, so that you may reach out your hand to comfort them and transform their pain into joy.

May God bless you with enough foolishness to believe that you really CAN make a difference in this world, so that you are able, with God’s grace, to do what others claim cannot be done.

And the blessing of God the Supreme Majesty and our Creator, Jesus Christ the Incarnate Word who is our brother and Saviour, and the Holy Spirit, our Advocate and Guide, be with you and remain with you, this day and forevermore.

AMEN.”

Learning from the Emerging Church: being creative

Christianity is more about a lifestyle than a worship event. I’m not suggesting that worship isn’t important! But we must not use the worship event as an opportunity to slip back into language and ritual that none but the ‘insiders’ understand. The Gospel must be communicated in the language of the contemporary world, not just so that ‘outsiders’ can understand what we are talking about, but so that ‘insiders’ are able to relate their faith to what they face in the world outside of church.

Unfortunately, most forms of (modern) Christian worship demand very little from most of the congregation, reducing people to passivity or to routinised responses. Often, congregations are made to watch in virtual silence because they can’t play the guitar and they can’t preach. These are often the only two gifts that seem to be acceptable as worship. Which seems such a waste.

But congregations of emerging churches are not an audience watching the people at the front as the principal performers. Rather, the entire congregation is actively and creatively engaged in offering worship. They consider that “unless every person makes an effort to use his or her gift, the community is not healthy, and as a result they see participation and involvement as key: “In a consumer culture it’s all too easy for worship to be something else we consume. So … we consciously want to get people involved in worship creation rather than in worship consumption” (Jonny Baker (Grace, London) quoted by Gibbs & Bolger, Emerging Churches, p.159).

Here’s what some of them do:
- “We pray a lot … do a confession, the Eucharist, and have incense every Sunday. We have a … candle stand for people to use to light candles in prayer after communion” (Debbie Blue (House of Mercy, St. Paul, USA) quoted by Gibbs & Bolger, Emerging Churches, pp.224-5).
- “… communion each week … pray an abbreviated office … silence and antiphons … lectio divina, chanting, a discussion of what they have read, and the reading of Scripture (not necessary teaching)” (A description of worship at Vine and Branches (Lexington, USA), Gibbs & Bolger, Emerging Churches, p.225).
- “We read the book of common prayer together … and we read the Psalms …” (Jason Evans (Matthew’s House, Vista, CA, USA) quoted by Gibbs & Bolger, Emerging Churches, p.225).
- “… drums start … call everyone together … sing one song … light the Christ candle as a poem is read … congregational drumming …pray … prayer of confession … We listen and pray, and we imagine that Jesus comes. Sometimes the sermon is art … read Scripture through lectio divina … The room is dark, relying on candlelight for the whole service … We gather everyone for communion, the words of institution. We use wine, pass the cup around, and say the Lord’s Prayer together. After a benediction, we bring food in and everyone eats together” (Rebecca Ver Straten McSparran (Tribe, Hollywood, USA) quoted by Gibbs & Bolger, Emerging Churches, p.225).
- “… soup, bread, wine, an Irish blessing, and a communion prayer” (A description of worship at Thursday PM (Seattle, USA), Gibbs & Bolger, Emerging Churches, p.225)
- “… communion and prayer techniques such as the Jesus prayer and body prayers (prayers through gestures rather than through words)” (A description of worship at Sanctus1 (Manchester), Gibbs & Bolger, Emerging Churches, p.226)
- “We have a stations of the cross service on Good Friday … We use the traditional Catholic liturgy to walk the stations” (Debbie Blue (House of Mercy, St. Paul, USA) quoted by Gibbs & Bolger, Emerging Churches, p.226)
- “… lectio divina … times of silence … meditate with PowerPoint images” (Gibbs & Bolger, Emerging Churches, p.226)

In these ways, their creative worship provides space and opportunities for all people to reconnect with themselves, with other people, and ultimately with God.