Here is one recent quote I found helpful on the topic of the need for hospitality to be natural, or casual.

Jesus’ hospitality to the displaced and distressed was not calculated but casual. It is as though Jesus lived his life as a type of present participle: as he was going. Jesus saw. It is this casualness that undercuts much of what goes by the name of Christian hospitality today. The churches of the country continue to promote program after program, and call committee after committee, to care for the poor, the naked, and the hungry. There is merit, of course, in organization. There is something good to be done by working together. But these efforts, as noble as they are, begin in process of institutionalizing care. When that happens, our ability to see the stranger “as we are going,” is eroded. Clothing and feeding, welcoming and visiting, become agendas. By adopting the vision of Jesus, by seeing as and how Jesus sees, our inclination toward hospitality will become natural and unforced. Hospitality ought to be ad hoc and personal.

~ I Was a Stranger: A Christian Theology of Hospitality  by Arthur Sutherland

If the missional conversation is over, it occurs to me that it probably hasn’t really ever been had. That’s because “missional” is not a style or a fad. It’s not an add-on, the latest church accessory, the newest cool idea for church leaders. The fact that some are suggesting the conversation is over leads me to think that they weren’t listening in the first place. My call — and the call of may other missional thinkers and practitioners — was not for a new approach to doing church or a new technique for church growth. I thought I was calling the church to revolution, to a whole new way of thinking about the seeing and being the followers of Jesus today. I now find myself in a place where I fear those robust and excited calls for a radical transformation of our ecclesiology have fallen on deaf ears.

I think Frost hits on a key point here, namely, those who think “missional” is a passing fad — whose time has already “come and gone” — simply have not fully grasp the enormity or breath of the conversation. It involves no less than a complete reorientation, or recalibration, of the way we understand the nature of God, church, mission, and the gospel.

On the other hand, this approach helps us deal with some serious problems in our particular Western context. We see in both our mission history and our current evangelistic practices so much that is contrary to the incarnational character of the gospel. We see a gospel of peace proclaimed in divisive, judgmental ways. We see a Gospel of love conveyed manipulatively, insensitively, condescendingly. We see a gospel of healing obscured by distortions that hurt people and evoke resentment.

Thus we arrive at the concept of incarnational witness as one way of expounding the character of our missionary vocation. In the incarnation of Jesus Christ, God revealed himself as the One who is with and for his creation.

Now, as the Risen Lord sends his Spirit to empower the church, we are called to become God’s people present in the world, with and for the world, like St. John pointing always to Christ. The most incarnational dimension of our witness is defined by the cross itself, as we experience with Jesus that bearing his cross transforms our suffering into witness.

Incarnational witness is, therefore, a way of describing Christian vocation in terms of Jesus Christ as the messenger, the message, and the model for all who follow after him. To speak of the incarnation missionally is to link who Jesus was, what Jesus did, and how he did it, in one great event that defines all that it means to be Christian.

- Darrell Guder in The Incarnation and The Church’s Witness

There is less than four two weeks 2 days until the kick off of the Sentralized conference on September 29th. It will begin with a book release party on Thursday night featuring both Michael Frost’s new book, “The Road to Missional” and Hugh Halter’s “Sacrilege.” You can now take a look at the rest of the conference schedule, as well as specific titles for each talk here.

I believe this conference is going to play a significant role in the ongoing missional conversation in the United States. There are essentially three reasons we have taken the time and effort to put Sentralized together.

First, we believe there is a continual need to bring clarity to missional language and concepts. Unfortunately, the use of missional terminology has become confusing in many circles. Some view “missional” as the latest church growth strategy, or a better way of doing evangelism. Others see missional as a means to mobilize church members to domissions more effectively. Still others believe missional is simply the latest Christian buzz word that will soon pass when the next trendy topic comes along.

However, we would argue that those who believe missional is merely an add-on to current church activities, or perhaps a passing fad prevalent only among church leaders, have simply not fully grasped the magnitude of the missional conversation. While it may sound like hyperbole; the move towards missional involves no less than a complete and thorough recalibration of our understanding of God’s mission, as well as the form and function of His church. By bringing together many of today’s best missional thinkers, we want to challenge God’s people to critically consider the significance of missional concepts and principles.

Second, we want to ensure the missional conversation moves beyond theory. We want to inspire and propel the people of God to engage His mission in life changing ways. That is why a considerable portion of the conference will focus on practical engagement; through the stories and personal examples of some of the best missional practitioners from around the country.

Third, we desire Sentralized to be a wellspring of relationships, networking and collaboration. To help this take place we have created “living room” spaces around sponsors’ displays and throughout the commons area. There will be numerous opportunities for you to cultivate relationships and exchange ideas, not only with other conference participants, but with each conference presenter. We want you to have real opportunities to interact personally with each of the speakers. To have the chance to get to know the presenters and to ask questions that are applicable to your ministry setting.

Hope to see you later this month.

The handbook is divided into two main parts. Part one, which includes five chapters, titled “Foundations of Social Justice,” is meant to provide a biblical and theological framework for justice, and addresses how individuals and churches can get involved.

Chapter one, “God’s Heart for Justice,” is a broad view of the theological foundation for social justice. Chapter two focuses on definitions and questions about social justice. Chapter three, provides a history of Christian social justice in the United States. Chapter four addresses the process people must embark on to allow their hearts to be opened and broken toward those who are most affected by injustice and oppression. And chapter five focuses on the roles individuals, church, community and government can play in advocating social justice.

While each of the chapters are excellent, my favorite is chapter four. In it Cannon shares a very helpful process of moving people from apathy to advocacy, that I believe has broad implications for ministry. She writes:

Though social justice cannot be simplified to a step-by-step program, I have identified nine components to be consistently helpful in the movement from apathy to advocacy: prayer, awareness, lament, repentance, partnership and community, sacrifice, advocacy, evangelism, and celebration. Sometimes these elements happen in a linear progression, sometimes they happen simultaneously, and at other times they are cyclical. In any case, they are part of the ongoing process of personal transformation and spiritual growth toward Christlikeness.

Part two, “Social Justice Issues,” is arranged alphabetically and includes more than eighty justice “topics.” This section of the book is designed to be both a reference guide and a reflective tool. Cannon has included multiple ministry profiles, spiritual reflection and awareness exercises, and simple (not easy) action steps. Lastly, the book includes a wonderful set of appendixes, that include organizations, books and movies that deal with a variety of justice issues.

I appreciate the words of Gilbert Bilezikian as he sums up his recommendation of this resource: “The moment you open Social Justice Handbook, it will vibrate in your hands with the heart-passion that inspired its making, a passion generated by him who described his life-mission as bringing good news to the poor, release to captives, sight to the blind, freedom to the oppressed and the time of God’s grace.”

We are not just to receive the stranger when he comes to us, but actually to enquire after, and look carefully for, strangers, to pursue them and search them out everywhere, lest perchance somewhere they may sit in the streets or lie without a roof over their heads.

To state this point even more directly, being missionary and being a “sent” community – a “body of people sent on a mission” – is not first about the church’s outward-moving actions, whether actions to attempt to convert or actions to try to make a difference, whether actions close at hand or actions at a distance. It is first about how the church goes about those actions and the character of its own life in the process. This character develops not when a church – or its representative – leaves its geographic location. Rather, it happens when a church takes leave of cultural loyalties alien to the gospel. This step can and must lead to movement outward. But it must be the prior disposition if geographic leaving is to be genuinely missionary.

In other words, being missionary is about conversion as a way of life for the church, a way of life that shapes its movement to convert and its actions to make a difference. Our current movements to convert and make a difference generally do not arise from such a way of life. They are too much marked by a failure to recognize as intrinsic to our faith a fundamental departure (over against comfortable accommodations to the culture) and a sacrificial immersion (over against sectarian withdrawals from the society). As Donald Posterski has put it, we have ironically done what is seemingly impossible. We have inverted the dictum of Jesus: we are of the world but not in it. We have become “both captured and intimidated by the culture.” In our minds and hearts we have not sufficiently departed to the loyalties of the gospel, and with our hands and feet we have not become deeply enough immersed on behalf of the gospel.

(George R. Hunsberger, “Acquiring the Posture of a Missionary Church” in The church Between Gospel and Culture: The Emerging Mission in North American, 292)

One element that I have always appreciated about Hirsch/Frost is the way they bring together applicable material/research from a wide range of disciplines (sociology, science, business, history, etc.) and filter it through a theological/biblical lens. This book is no different. Every chapter is replete with wonderful insight, illustrations, and encouragement to engage in mission in a way that will propel the reader out of the typical self-concern to other-concern, from “holy huddle to venturing out into God’s world.” After reading the first chapter I tweeted that it alone was worth the price of the book. However, reading further, I discovered that I felt the exact same way with each subsequent chapter.

To fully engage in God’s mission and live the life He intends for Jesus followers, we must embrace risk and adventure. Hirsch/Frost provide excellent instruction on a range of topics to help the reader do just that. They unpack the critical issue of developing “communitas” rather than simply “community.” They deal with the importance of overcoming “risk aversion” and the dangers of individualism in the realm of risk taking, and the related damage caused by our pursuit of safety and security. They provide practical insight for a church to move from complacency to developing a sense of urgency for God’s mission.

There is also an extremely helpful discussion in one of the final chapters titled “Missional Catalysis” in which Hirsch/Frost illustrate perfectly the need to understand mission as the organizing, catalyzing (and even revitalizing) principle of the church. There is much in each of the seven chapters to encourage the reader to understand risk and adventure as an indispensible component of a life with Jesus. You will certainly not be disappointed with this excellent addition to the missional church conversation.