The video below (produced/edited by Bill Kinnon) is an interesting conversation between Alan Roxbugh and Pat Keifert. They discuss a wide range of issues, including definitions/descriptions of missional church, common views of the contemporary church, and leadership in missional congregations.

In the discussion on leadership I appreciate Keifert’s emphasis on leadership being more about time than about a position. He speaks about the leader cultivating segments of time to assist the congregation in discerning what God is doing in their local context. It is about taking the time to create environments for people to dwell in the Word. It is about having the time to be patient — to hear from God and to hear from each other.

Another topic that I found interesting dealt with Keifert’s journey towards the missional church conversation. He shares how it involved both “failure” and “discovery.” The failure involved disenchantment with his own ministry experience in a traditional church. The discovery included the reading of Newbigin’s “Foolishness to the Greeks.”

I think Keifert’s journey parallels the experience of many. There is a deep sense of  uneasiness, frustration, or even failure in a current ministry setting. Church leaders recognize something isn’t right about how they do ministry. They sense that something has changed, but they are unsure about the essence of the change, or what changes might be necessary. At some point, however, they “discover” that others have experienced the same anxiety. They “discover” authors that begin to give language to these changes. Perhaps, like Keifert its Newbigin, or Bosch; or more recently, maybe it is Guder, Van Gelder, Hirsch, or Frost. But regardless of the author, they rediscover the missionary nature of God and His church, and the reality that the church is sent into the mission field that is now North America.

This has certainly been my journey. I wonder about your experience. Has failure + discovery propelled you into the missional conversation?

I really like this short video of Michael Frost talking about the importance of developing new “measuring sticks” or “scorecards” for the church. He emphasizes the need to find new ways to measure where the rule/reign of God is flourishing. What sort of things can we “measure” that will illustrate evidence of the Kingdom?

This video made me reflect on why we are apparently quite good at measuring church stuff; such as buildings, butts, and bucks, yet seemingly struggle with identifying measurables for activity outside of church life. I am afraid it boils down to the fact that as church people we know very well how to live in the church, but struggle mightily with knowing how to live in the Kingdom.

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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.

I have been reading a wonderful little book on prayer by Stanley Grenz that rarely gets much attention, but I think it should. It was first published in 1988 and revised in 2005, the same year Grenz died from a massive brain hemorrhage. Here are a couple of excerpts.

“In short, prayer is a crying to God for help, based on an awareness of dependence on God. It is the cry for the kingdom voiced by persons who realize that only the in-breaking of God’s reign can remedy the challenging situations that we face. E.M. Bounds aptly comments:

Prayer is the language of a man burdened with a sense of need. It is the voice of a beggar, conscious of his poverty, asking of another the things he needs . . . Not to pray is not only to declare that there is nothing needed, but to admit to a non-realization of that need.

Viewed in this light, prayer resembles faith. Like faith, petition is merely opening our empty hand so that we might received God’s provision. But we must take this connection a step further. Prayer not only expresses the dependence connected to faith; it is also a declaration that we do indeed believe that God is both willing and able to act.

This suggest that a significant relationship also exists between God’s action and human faith. The New Testament repeatedly reminds us that God will not act unless human begins believe that God can do so. Or, to state the point in another way, the New Testament declares that faith brings results (e.g. , James 1:6-8; Luke 7:50; Matt. 9:29; 13:58; 17:20; 21:21). And one meaningful expression of faith in God is petitionary prayer. . . .

Because of its connection to the coming of the kingdom, prayer brings results. As we pray, we are able to perceive the presence of the kingdom in all areas of life. As we pray, we become the instruments of the Spirit in opening the situations we face to receive the in-breaking of God’s rule in the present. And through prayer, we move history toward that day when the kingdom will arrive in its fullness and God’s work in the world will reach its final goal.”

– Stanley Grenz, Prayer: The Cry For The Kingdom

Here are two excellent presentations from Reggie McNeal recorded at the Reformed Church in America’s One Thing Conference last February.

While McNeal’s presentations are always laced with an abundance of humor, he never fails to present a great challenge to the church to struggle deeply with why and how the church functions. These two sessions are certainly no exception. I especially appreciate McNeal’s emphasis on the Kingdom in the first presentation. His thoughts on developing a “blessing strategy” are also very refreshing and applicable.

You can also download the audio of both sessions here.

Leadership Network’s featured resource this month is the new book by Hugh Halter and Matt Smay titled “The Tangible Kingdom.” I hope to begin to read the book this week and offer a review soon. In the meantime here is a short interview that Leadership Network did with the authors. You should also check out both Hugh’s and Matt’s blogs for more discussion on missional living.

Here is a link to an excellent paper titled “The Missional Church and Missional Living”  presented by Howard Snyder to the faculty at Tyndale University College and Seminary in Toronto. 

While the entire 15 pages are well worth reading, I found the last four pages (12-15) to be especially profitable. Snyder present a holistic approach to evangelism that is not limited to “conversion evangelism” but instead involves the comprehensive nature of the Kingdom.

Matthew 3:2
“Repent of your sins and turn to God, for the Kingdom of Heaven is near. ”

Matthew 4:17
“From then on Jesus began to preach, ‘Repent of your sins and turn to God, for the Kingdom of Heaven is near.”’

Matthew 5:3
“God blesses those who are poor and realize their need for him, for the Kingdom of Heaven is theirs.”

Matthew 5:10
“God blesses those who are persecuted for doing right, for the Kingdom of Heaven is theirs.”

Matthew 6:33
“Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need.”

Matthew 12:28
“But if I am casting out demons by the Spirit of God, then the Kingdom of God has arrived among you.”

Matthew 19:24
“I’ll say it again—it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!”

Matthew 21:31
“Which of the two obeyed his father?” They replied, “The first.” Then Jesus explained his meaning: “I tell you the truth, corrupt tax collectors and prostitutes will get into the Kingdom of God before you do.”

Mark 1:15
“The time promised by God has come at last!” he announced. “The Kingdom of God is near! Repent of your sins and believe the Good News!”

Mark 4:11
“He replied, ‘You are permitted to understand the secret of the Kingdom of God. But I use parables for everything I say to outsiders,”’

Mark 4:26
“Jesus also said, ‘The Kingdom of God is like a farmer who scatters seed on the ground.’” Read the rest of this entry

Larry Chouiard provides a bit of humor (and a lot of truth) over at Spiritual Conversations with a post titled “You Might Have Missional Tendencies If:” 

1. You talk more about the Kingdom of God than you do your local church.

2. You are more in awe of the radical Jesus than you are the charisma of your pastor/preacher.

3. You feel a greater sense of community in the parking lot than in the pews.

4. You’ve oftened muttered leaving a ‘church service’, “there’s got to be more to it than this”.

5. You’ve often wondered why the church couldn’t meet in the park or Starbucks once in a while.

6. You’ve cringed at the coldness and indifference of church people when someone shows up at our ‘church service’ that looks and smells different.

7. You’ve wondered why Christians only hang-out with Christians when Jesus seemingly never missed an opportunity to party with the riff-raff.

8. You’ve wondered what God does the other six days of the week.

9. You’ve had the urge to spill your guts to the next artificial inquiry, “I’m fine, how are you?”.

10. You’ve had the compelling urge to join the preacher at the podium to present an alternative perspective.

11. You’ve wanted to fall to your knees while everyone stood for another happy-clappy song.

12. You’ve wanted to close a ’service’ by shouting from your pew, “NOW WHAT?”

13. You sometimes find more spiritual depth and authenticity in the lives of those who do not go to church.

For some time now I have enjoyed JR Woodward’s blog dream awakener. Over the past few weeks I have been following a series of posts that he has been doing on developing a holistic Gospel.

Woodward argues that to try to separate personal from social salvation is to argue against the law, the prophets, Jesus, and the Apostle Paul. I would like to hear your thoughts on his perspective. Here are the links to the first ten twelve posts:

A Holistic Gospel – Part I
A Holistic Gospel – Part II
A Holistic Gospel – Part III
A Holistic Gospel – Part IV
A Holistic Gospel – Part V
A Holistic Gospel – Part VI
A Holistic Gospel – Part VII
A Holistic Gospel – Part VIII
A Holistic Gospel – Part IX
A Holistic Gospel – Part X
A Holistic Gospel – Part XI
A Holistic Gospel – Part XII

In an excellent article in Word & World Journal titled “Rethinking Denominations and Denominationalism in Light of a Missional Ecclesiology” Craig Van Gelder discusses the significant developments in the past few decades in trinitarian studies regarding an understanding of mission, specifically in the area of ecclesiology. He highlights two streams within trinitarian studies that inform this conversation, and ultimately inform our understanding of the genetic code of the missional church. Here is a portion of the article: Read the rest of this entry

Over the past several years I have had the wonderful opportunity to teach a course on the History of Christianity at a small college in Wichita. Just this last Saturday we dealt with “The Christian Middle Ages” which covers the time period from 590-1517. I was once again forced to struggle with the atrocities of this time period in the life of the church: the deep corruption within the church, the power grab between pope and emperor, and between pope and pope, the inquisition, and especially abhorrent the seven crusades. While in the past I usually tried to understand the misguided motivation behind the crusades by focusing on the corruption and power struggles that occurred as a result of the melding together of church and state, this time I reflected more on the misunderstanding that they (and we) sometimes have concerning the Kingdom of God.

There is no doubt that the reign, or Kingdom, of God was the central theme of Jesus’ preaching but this theme has been absent from the missionary message of the church for a very long time. There have been, and continue to be, many distortions and dilutions of this theme.  The most obvious, and applicable to the problems of the Middle Ages, was the idea that Christianized Western civilization from Constantine onward was, in fact, God’s Kingdom on earth. Therefore, to “extend” or “expand” the Kingdom by what ever means, made perfect sense to many. If the Kingdom is about physical, geographical reign then by all means “expand the borders.”

But has not that distortion of the Kingdom been replaced by more recent versions? Do we not sometimes understand the reign of God as a particular program of social or economic justice, which we are to “build” as God’s agents? But instead are we not called to “enter” and “receive” the Kingdom of God? (Those are the verbs that are used by Jesus when speaking about the Kingdom; never does He use “expand” or “build.”) We are called to enter into what God is doing in the world. We are called to participate in His activities. We are called to participate in God’s mission of setting things right in a broken, sinful world, and to restore it to what God has always intended for the world.