I love this cover of “I Believe in Father Christmas” orignially written by Greg Lake of “Emerson, Lake and Palmer” fame. What is especially interesting about U2’s rendering is a very subtle yet thoughtful change in lyrics. What was originally:

“They sold me a dream of Christmas, They sold me a silent night, They told me a fairy story, Till I believed in the Israelite.” Becomes; “But I believed in the Israelite.”

About this cover, @U2.com writes:

Like pretty much all of their other Christmas references, this is not a happy song. It’s about how our modern world has corrupted the simple beauty that a Christmas tree can offer. Edge’s chiming guitars sound completely in their element as a delicate, Christmassy effect. Lake used part of the Prokofiev composition “Troika” in between the verses, and Edge’s guitar version of it is utterly amazing. Adam and Larry chose to go with simple, sparse, deep rhythms that help drive home the gravity of the song. When I’m watching the video they made, with the cold-looking steam and the blinking, flickering lights all over the floor, and Bono shoots up an octave to cry out, “I wish you a hopeful Christmas. I wish you a brave new year. All anguish, pain, and sadness leave your heart. Let your road be clear,” it gives me goose bumps.

Ervin R. Stutzman has written an excellent paper titled “Preaching in the Missional Church” which can be downloaded here. Stutzman provides a brief analysis of the effects of secularization on the Christian church in the West. He then moves to discuss the response of the missional church to the secularization process. However, the majority of the seventeen page paper is focused on the missional church approaches to preaching. He suggests nine key characteristics of “missional preaching.” Below I have listed each characteristic, with a small portion of Stutzman’s explanation, for the first few points. For further clarification read the entire paper.

Missional preaching prepares God’s people for their work in the world.

Guder (Missional Theology for a Missional Church, 1998) maintains that effective Gospel preaching arises from a missional hermeneutic. This method of interpretation “works from the basic assumption that the New Testament writings are directed to communities which are primarily and essentially defined by their missionary vocation. They are apostolic communities, that is, churches founde.d by the apostolic proclamation with the purpose of continuing that witness in their particular contexts.”

Missional preaching grows out of the “agonistic” encounter between the gospel and the church.

Agonistic preaching is “the struggle to proclaim the gospel in such a way that it ‘frames’ the entirety of our ministry in light of the context we live in” (Wyatt, Preaching to Postmodern People, 1999). . . . Wyatt describes four key expressions of agonistic preaching. It is 1) iconic, 2) midrashic, 3) parabolic and 4) poetic.

Missional preaching takes place in many contexts outside the traditional worship service, including the public square.

Guder claims that “preaching” has come to mean something quite different from the New Testament definition of the word. In many North American churches, preaching is practiced only within the church, to the faithful, on Sunday morning. Such preaching probably bears more resemblance to the New Testament concept of ‘teaching’ than to its concept of ‘preaching.’

Missional preaching is concerned with authenticity of life and witness, not simply proclamation of spiritual propositions.

Daniel Oudshoorn avows that to be missional, the western church must learn to “speak Christianly in the midst of Babel.” Christian living, coupled with faith in the Holy Spirit, ought to provide the content and meaning of the Christian message.

Missional preaching deliberately draws contrasts between the gospel message and the practices and values of American civil religion, aiming for conversion from habits shaped by participation in American democracy to habits formed through Christian discipleship.

“Public announcements of God’s actions in the world are a call to conversion, to turning around, to giving up idolatries, and to placing one’s loyalty in the one true God and God’s reign.” This is just as true for believers in the church as for nonbelievers outside the church.

Missional preaching has a cross-cultural dimension.

The “tendency of early Christianity to cross cultural boundaries is a fertile starting point for developing a model of biblical interpretation. It is fertile, especially for our purposes, because it places the question of the relationship between Christianity and diverse cultures at the very top of the interpretive agenda.” Missional preaching, then, engages in various ways with people outside the dominant culture or even the “churchly” culture, the privatized gatherings of Christians in local communities of faith.

Missional preaching employs an interactive style of presentation that engages postmodern listeners in a participatory manner.

Missional preaching employs storytelling and metaphorical language in an “abductive” mode.

Missional preaching is shared among those in the congregation who are effectively sharing the gospel with others.

Stutzman concludes his paper with the following paragraph:

Finally, training schools must find ways to equip a range of people, beyond the seminarian or other matriculated student, for the ministry of preaching. To reach our world for Christ, we need a multitude of lay people (if such a term is even appropriate), to announce the gospel in every corner of our nation, indeed around the globe. These preachers can benefit from instruction in preaching even though they will not earn a degree in one of our evangelical institutions. We will do well to provide training for them in the context where they live and work.

(ht)

I am about fifty pages into Introducing the Missional Church, and thus far it appears to be the comprehensive, yet very accessible introduction of the topic that has been greatly needed. There are two specific positions the authors take in chapter one that I appreciate.

First, they present a very evenhanded critique of “attractional vs missional.” They write:

The assumption of the attractional imagination is that average people outside the church are looking for a church and know they should belong to one, and therefore, church leaders should create the most attractive attractional church possible. The mission, then, is to get people to attend. This story is still repeated over and over again across North America. It’s not that we shouldn’t be attractive for those looking for a church to attend; it’s that this has become the primary focus of churches, and as a result they miss what the Spirit is up to in the world. . . .

There is nothing wrong or bad about attracting people to attend the various, meetings that a church holds. We are not advocating an either/or imagination that demands that we move from attractional to missional. That would be a sign of poor leadership. If we are good leaders in a church that is good at what it does, then we will attract people, and that is good. We are simply saying that the attractional pattern is not the goal or the primary call of the church. . . .

A missional imagination is not about the church; it’s not about how to make the church better, how to get more people to come to church, or how to turn a dying church around. It’s not about getting the church back to cultural respectability in a time when it has been marginalized. All of these are good things, but they aren’t the focus of a missional imagination. . . .

God is up to something in the world that is bigger than the church even though the church is called to be a sign, witness, and foretaste of God’s purposes in the world. The Spirit is calling the church on a journey outside of itself and its internal focus. Rowan Williams, archbishop of Canterbury, summarizes this imagination in this way: “It is not the church of God that has a mission. It’s the God of mission that has a church.” He is saying God is at work in the world to redeem creation, and God invites us to participate in this mission. . . . Rather than the primary question being, “How do we attract people to what we are doing?” it becomes, “What is God up to in this neighborhood?” and “What are the ways we need to change in order to engage the people in our community who no longer consider church a part of their lives?” This is what a missional imagination is about.

Secondly, I appreciate the author’s belief that there is no missional church “formula” or “model.” Again they write:

The local churches the Spirit will shape on these unknown waters will come in many different forms: new, developing churches and old, traditional congregations; large, small and medium churches; denominationally connected and independent churches. There isn’t one specific form, predictable pattern, or predetermined model. On these new waters we become pioneers who are creating new maps shaped in, with, and for the contexts and communities into which we have been called. Here we will learn to experiment and test ideas. Some will work; others will fail. Through trial and error we will imagine new ways of being Jesus’ people.

– Introducing the Missional Church: What it is, Why it Matters, How to Become One by Alan J. Roxburgh and M. Scott Boren

Today Lesslie Newbigin would have been 100 years old. In honor of the centennial of his birth, Andy Rowell offers an interesting tribute here. For a little more on Newbigin’s influence you can also check out a couple of earlier posts I did here and here.

Update: Two more links on Newbigin. First an article titled The Missionary Who Wouldn’t Retire by Krish Kandiah. Second, also on the CT website, a post from 1996 titled God’s Missionary to Us by Tim Stafford. (Thanks again Andy for the links!)

Here are two additional sessions from last month’s missional church conference. In these two sessions Eric Swanson speaks to the topic of community transformation. The final 30 minutes of session one includes the audio of an animated short film titled The Man Who Planted Trees. The film is the story of a solitary sheperd who patiently plants and nurtures a forest of thousands of trees, which single-handedly transforms his desert surroundings into a thriving oasis. The film sparked a very good discussion around the topics of focus, forbearance, and investing for the long-term. You can purchase the film and read multiple reviews here.

Here are the first two audio presentations from the Kansas City Missional Network Gathering.

In session one, Eric Swanson, author of The Externally Focused Church, shares the characteristics of EF Churches. These characteristics include:

They believe that their communities can’t be healthy without the church.
They believe Christians don’t grow until they begin serving.
They understand the power of service.
They lower the thresholds to service.
They partner with other entities.

Swanson’s presentation is replete with excellent illustrations and examples of churches that are impacting their communities as they learn fresh ways to serve their cities.

In session two, Swanson spends time discussing the crucial importance of combining good deeds (that create good will) with good news.