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.

I am very excited to share some details about a conference scheduled for this September here in Kansas City. I believe the Sentralized Conference is going to play a significant role in the ongoing missional conversation in the United States.

There were at least two major reasons for organizing a conference like Sentralized. First, we believed there is a need to continue to bring clarity to the missional conversation. Even with the considerable amount of writing and dialog around missional concepts over the past decade, the use of missional terminology remains confusing in many circles. Unfortunately some view “missional” as the latest church growth strategy, or a better way of doing church evangelism. Others see missional as a means to mobilize church members to do missions more effectively. While 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 even a passing fad prevalent only among church leaders, have simply not fully grasped the theological and missiological 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 the form and function of the church of Jesus, as it attempts to discern how to participate in God’s mission. By bringing together some of today’s best missional thinkers and authors; we desire to assist God’s people in thinking deeply about God’s mission in the world.

Second, we want to ensure the missional conversation moves beyond theory. We want to inspire and propel the church to engage in God’s mission in life changing ways. That is why a significant feature of the conference will focus on practical engagement; through the stories and personal examples of some of the best missional practitioners around, participants will struggle with how to practically organize the church around God’s mission.

The conference will kick off with a book release party involving two new books that will be released in October; “The Road to Missional” by Michael Frost and “Sacrilege” by Hugh Halter. In addition to Frost and Halter other speakers throughout the conference will include Alan and Deb Hirsch, Dan Kimball, Neil Cole, Mike Breen, Lance Ford, Mindy Caliguire, Helen Lee, Kim Hammond, Michael Stewart, Eric Mason, Rickie Bradshaw, and Geoff and Sherry Maddock.

For more information on the conference schedule, speaker bios, and registration go to the Sentralized Conference website here. I hope to see you in KC this September.

For that to happen, God continues the strategy of calling a particular people to be his witnesses, to make it known that God so loves the world that he has sent Jesus. The gospel of salvation generates the called and sent people, the ecclesia; mission, as Martin Kahler famously argued, is the mother of theology. God’s mission necessitates a missiological ecclesiology.

This understanding of missional church implies a radical revision of traditional ecclesiologies, which have, as I noted, largely neglected the central biblical theme of mission. The doctrinal challenge is to develop every theme and subtheme relating to the theology and practices of the church from the central and foundational understanding of the church’s missional vocation.

Whether we are discussing the church’s worship and liturgy, its structures and organizational forms, its practices and disciplines, or its ordered ministry, the thematic door by which we enter is the missional vocation of the church.

From Walking Worthily: Missional Leadership after Christendom by Darrell L. Guder

1. Start with Spiritual Formation

God calls the church to be a sent community of people who no longer live for themselves but instead live to participate with Him in His redemptive purposes. However, people will have neither the passion nor the strength to live as a counter-cultural society for the sake of others if they are not transformed by the way of Jesus. If the church is to “go and be,” rather than “come and see,” then we must make certain that we are a Spirit-formed community that has the spiritual capacity to impact the lives of others.

This means the church must take seriously its responsibility to cultivate spiritual transformation that does not allow believers to remain as adolescents in their spiritual maturity. Such spiritual formation will involve much greater relational underpinnings and considerable engagement with a multitude of spiritual disciplines.

One such discipline should involve dwelling in the word, whereby the church learns to regard Scripture not as a tool, but as the living voice of God that exists to guide people into His mission. If we believe the mission is truly God’s mission, then we must learn to discern where He is working; and further discern, in light of our gifts and resources, how He desires a church to participant in what He is doing in a local context.

2. Cultivate a Missional Leadership Approach

The second most important transition in fostering a missional posture in a local congregation is rethinking church leadership models that have been accepted as the status quo. This will require the development of a missional leadership approach that has a special emphasis on the apostolic function of church leadership, which was marginalized during the time of Christendom in favor of the pastor/teacher function.

This missional leadership approach will involve creating an apostolic environment throughout the life of the church. The leader must encourage pioneering activity that pushes the church into new territory. However, because not all in the church will embrace such risk, the best approach will involve creating a sort of “R&D” or “skunk works” department in the church for those who are innovators and early adopters.

A culture of experimentation must be cultivated where attempting new initiatives is expected, even if they don’t all succeed. As pioneering activities bear fruit, and the stories of life change begin to bubble up within the church, an increasing number of people will begin to take notice and get involved.

3. Emphasize the Priesthood of All Believers

Martin Luther’s idea of the priesthood of all believers was that all Christians were called to carry out their vocational ministries in every area of life. Every believer must fully understand how their vocation plays a central part in God’s redemptive Kingdom.

I think it was Rick Warren who made popular the phase “every member is a minister.” While this phrase is a helpful slogan to move people to understand their responsibility in the life of the church, God’s purpose for His church would be better served if we encouraged people to recognize that “every member is a missionary.” This missionary activity will include not just being sent to far away places, but to local work places, schools and neighborhoods.

4. Focus Attention on the Local Community

As individual members begin to see themselves as missionaries sent into their local context the congregation will begin to shift from a community-for-me mentality, to a me-for-the-community mentality. The church must begin to develop a theology of the city that sees the church as an agent of transformation for the good of the city (Jeremiah 29:7). This will involve exegeting each segment of the city to understand the local needs, identify with people, and discover unique opportunities for the church to share the good news of Jesus.

5. Don’t Do It Alone

Missional activity that leads to significant community transformation takes a lot of work and no church can afford to work alone. Missional churches must learn to create partnerships with other churches as well as already existing ministries that care about the community.

6. Create New Means of Measuring Success

The church must move beyond measuring success by the traditional indicators of attendance, buildings and cash. Instead we must create new scorecards to measure ministry effectiveness. These new scorecards will include measurements that point to the church’s impact on community transformation rather than measuring what is happening among church members inside the church walls. For the missional church it is no longer about the number of people active in the church but instead the number of people active in the community. It is no longer about the amount of money received but it is about the amount of money given away.

A missional church may ask how many hours has the church spent praying for community issues? How many hours have church members spent with unbelievers? How many of those unbelievers are making significant movement towards Jesus? How many community groups use the facilities of the church? How many people are healthier because of the clinic the church operates? How many people are in new jobs because of free job training offered by the church? What is the number of school children who are getting better grades because of after-school tutoring the church provides. Or how many times do community leaders call the church asking for advice?

Until the church reconsiders the definition of ministry success and creates new scorecards to appropriately measure that success, it will continue to allocate vital resources in misguided directions.

7. Search for Third Places

In a post-Christendom culture where more and more people are less and less interested in activities of the church, it is increasingly important to connect with people in places of neutrality, or common “hang outs.” In the book “The Great Good Place” author Ray Oldenburg identifies these places of common ground as “third places.”

According to Oldenburg, third places are those environments in which people meet to interact with others and develop friendships. In Oldenburg’s thinking our first place is the home and the people with whom we live. The second place is where we work and the place we spend the majority of our waking hours. But the third place is an informal setting where people relax and have the opportunity to know and be known by others.

Third places might include the local coffee shop, hair salon, restaurant, mall, or fitness center. These places of common ground must take a position of greater importance in the overall ministry of the church as individuals begin to recognize themselves as missionaries sent into the local context to serve and share.

In addition to connecting with people in the third places present in our local communities, we need to rediscover the topic of hospitality whereby our own homes become a place of common ground. Biblical hospitality is much more than entertaining others in our homes. Genuine hospitality involves inviting people into our lives, learning to listen, and cultivating an environment of mercy and justice, whether our interactions occur in third places or within our own homes. Regardless of our setting, we must learn to welcome the stranger.

8. Tap into the Power of Stories

Instead of trying to define what it means to be missional, it is helpful to describe missional living through stories and images. Stories create new possibilities and energize people to do things they had not previously imagined. We can capture the “missional imagination” by sharing what other faith communities are doing and illustrate what it looks like to connect with people in third places, cultivate rapport with local schools, and build life transforming relationships with neighbors.

Moreover, we can reflect deeply on biblical images of mission, service and hospitality by spending time on passages such as Genesis 12:2, Isaiah 61:1-3, Matthew 5:43; 10:40; 22:39; 25:35; and Luke 10:25-37.

9. Promote Patience

The greatest challenge facing the church in the West is the “re-conversion” of its own members. We need to be converted away from an internally-focused, Constantinean mode of church, and converted towards an externally-focused, missional-incarnational movement that is a true reflection of the missionary God we follow.

However, this conversion will not be easy. The gravitational pull to focus all of our resources on ourselves is very strong. Because Christendom still maintains a stranglehold on the church in North America – even though the culture is fully aware of the death of Christendom – the transition towards a missional posture will take great patience; both with those inside and outside the church. Many inside the church will need considerable time to learn how to reconstruct church life for the sake of others. At the same time, the church will need to patiently love on people, and whole communities, that have increasingly become skeptical of the church.

I believe, as many of you that follow this blog, that a significant portion of the “solution” begins with recapturing the missionary nature of God and His church. The “framework” that is necessary is found in the best of the missional church conversation that is taking place today.

I have been studying and participating in this conversation for the past decade. Last year I completed a doctoral project that was targeted on assisting churches in the development of a missional ecclesiology. The core of the training project included three major elements.

The first piece of the training attempted to answer the question, “What is Missional Church?” During this portion of the training we examined the biblical, theological, and missiological underpinnings of the missional conversation. We also conducted a brief survey of the history of missional church, along with exploring what others were saying on the topic.

The second portion of the training focused on understanding the cultural shifts that have taken place in North America, and how those shifts have contributed to the marginalization of the church. This second element speaks to the question of “Why is the Missional Church conversation important?”

The third element of the training dealt with missional practice, or the question, “How can an existing church cultivate a more missional posture?” In this final section of the training we focused on issues surrounding community engagement and transformation, as well as how to make incremental changes in a missional direction with resources such as prayer, time, staff, facilities, and finances.

I share this brief training outline as an introduction to what I would be willing to share with other local congregations. I would like to make available a customized seminar that would focus on the series of topics mentioned above. The training could be customized to any size group that was most helpful. It could range from a two hour presentation targeted to a selected group of church leaders to a full day seminar presented to the whole congregation. You would decide the best fit for your situation and local context.

I want to make perfectly clear, that I am not trying to “make a buck” off of the missional church conversation. In fact, because I am supported by a national mission organization, the North American Mission Board, I would lead such a seminar with no required fee. I simply desire to assist churches and church leaders to better understand the missional conversation, and the significant implications it has for a local congregation.

If you have questions or would like to discuss what this might look like for your church, simply email me at brad.brisco@gmail.com

To move the conversation beyond the written word, and to hear directly from Hirsch himself, check out the training videos created by Lance Ford at Shapevine. The training involves eight sessions, or “podules,” that include an introduction, a session on chaos theory, and a session on each of the six mDNA elements described in The Forgotten Ways. The eight session training is priced at $39.95, however Shapevine is currently running a special which includes the same online training in a DVD format. In other words, you can get instant access to the online training while having the DVDs shipped in the next couple of weeks.

For those of you in the Kansas City area, keep a watch out for the development of some local learning cohort groups as we work through this excellent training together.

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.

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If I had to choose only one conference to attend in 2010 it would be Verge, February 4-6 in Austin. I have the privilege to be a part of the conference social media team, which means I will be blogging/twittering before, during and after the conference. I am very excited about the missional community focus on the conference, along with the stellar lineup of presenters, including Ed Stetzer, Francis Chan, Alan Hirsch, Neil Cole, George Patterson and Hugh Halter, just to name a few. For complete schedule and registration information go here.

I also anticipate this to be a great time of networking with like minded folks. If you plan to attend let me know, I would love to connect while in Austin. I’ll buy the coffee!

Stetzer & Fitch – a missional conversation – Part III from Bill Kinnon on Vimeo.