Reflections on Missional Church Gathering in Denver

I just returned from the missional church gathering sponsored by Missio in Denver. Missio is a group working in Colorado and the Intermountain West that is attempting to plant new churches, and help "re-missionalize" existing traditional and contemporary churches in missional ways. That is, they are working to reapply the heart of Scriptures and Christianity, the missio Dei, or a truly missional sense of being that is at the heart of Christianity, and which is reflected in cross-cultural missions, in order to transform churches for missional engagement in twenty-first century America. One of the ways that Missio does this is through their ZerOrientation training that helps existing churches recognize and come to grips with the cultural shift of the West toward postmodernism, the decline of Christendom culture, and how churches must respond missionally.

Alan Hirsch was an important part of this gathering. Alan and Michael Frost co-authored The Shaping of Things to Come (Hendrickson/Strand, 2004), and they work with the Forge missions network in Australia. I was fortunate to meet with Alan during a short-term missions trip to Australia in 2004. I was impressed with his insights and vision, and it was good to spend some time with him in connection with this gathering.

Alan gave a presentation to a diverse group of about seventy people last Friday night. Much of the subject matter for his presentation is found in his book, and from ideas he has developed for his forthcoming book The Forgotten Ways (September 2006), which echoed back to our meeting in Australia in 2004. I jotted down a few highlights:

1. Social data in the West indicates that large numbers of people are interested in God, Jesus and spirituality (variously defined), but they are not interested in the church. In fact, the church is strongly denounced as a place where vibrant, contemporary spirituality is not to be found. Put in business terms, this means that we continue to have a good "product" (Jesus), but a bad delivery system (the church).

2. The situation in Australia is worse than that in the U.S. Australia has a different history and no sense of having been a "Christian nation," so the urgency of our situation has not been felt yet to the extent it has in Australia. Even so, statistics indicate that tweny years from now, 60-70% of evangelical churches will close their doors, whether traditional or contemporary. (The jury is still out on the extent to which emerging churches are truly missional and indigenous expressions that will survive this coming reality.)

Alan then discussed elements of a missional DNA. He provided the early church and the church in China as examples and case studies of phenomenal church growth and multiplication in spite of intense persecution, no formal church buildings, no paid clergy class, and no completed canon of Scriptures (elements we assume must be present for churches in the modern context). What did the early church and the church in China share in common as factors that account for their success? In Alan's presentation the following three items stuck out for me:

1. Jesus-based movements. They both include an emphasis on Jesus at the center of their existence and efforts as opposed to an emphasis on buildings, programs, or even the Scriptures. While the story of Jesus is an essential aspect of this centering, this is distinguished from an emphasis on the Scriptures per se.

2. Missional incarnational impulse. The emphasis of both of these Jesus-centered movements was a focus on the mission Dei within the cultures in which they moved. This outward focus and activity was incarnated within individual subcultures in indigenously appropriate expressions.

3. Organic systems. Rather than static organizations, these movements were more like organic systems and movements. This and other factors indicates that both the traditional and contemporary church models and forms in the West are aberrations of a biblical, missional model and approach.

I was also able to spend a good amount of time with Dr. Curt Watke of the Intercutural Institute for Contextual Ministry. I continue to be impressed with his depth of knowledge, awareness of the missional "needs of the hour," and his ability to provide specific data and strategy for missions endeavors in the West.

This was a wonderful trip with lots of good networking, nurturing of existing and creation of new relationships, and opportunities for the future. May the new revolution of the missional movement in the West continue through these and other leaders.

Missional Church in the Intermountain West Meeting

This will be my last post until next week as I leave tomorrow to participate in a meeting of Missio.us, a network of missional church leaders in the Intermountain West. As part of this meeting we will be privileged to hear from Alan Hirsch, co-author with Michael Frost of The Shaping of Things to Come (Hendrickson & Strand, 2004), and national director of Forge in Australia and Canada, and a leading thinker in the area of missions in the Western world.

Next week I will post some thoughts on the results of the Missio.us meeting and Alan's presentation. Stay tuned for an electronic interview published here in the near future with Ryan Bolger of Fuller Seminary, discussing his new book with Eddie Gibbs on emerging churches.

A Loving Memory for a Beloved Son

Jacob, one year ago tomorrow we lost you to your battle with depression and bipolar disorder. We will never forget the phone call that morning that let us know we had lost a beloved son. We still struggle to understand, and wrestle with doubts as to what more could have been done to help. We are so thankful for the lunch meeting with your dad just a month and a half before you left us. You are missed and loved and thought of every day as we continue to entrust you into the care of a loving God.

Love,

Dad, Wendy, Joey and Jessica

If It Walks Like a Duck: Missions as Beyond Mere Self-Perception

For the last several years some colleagues and I have worked to articulate and model a new paradigm for response to new religions and alternative spiritualities, one that draws upon the insights of cross-cultural missions that have been used successfully in the history of Christian missions in cultural contexts around the world, but which is especially absent in the "Judeo-Christian" context of America. It has been interesting to see the responses to our work. Thus far they have largely positive, as evidenced by the book reviews given of Encountering New Religious Movements (Kregel Academic & Professional, 2004) by missions journals, periodicals, and even popular sources like Christianity Today. The only major criticism leveled thus far has come from those in countercult ministry, but even there we have some a small glimmer of hope. A few individuals and ministries have used the term "missions" in connection with their work among the new religions, and many view themselves as missionaries.

But it is not enough to merely perceive of oneself as a missionary. Missions extends beyond mere self-perception. At a minimum, a truly missional approach (as defined by the history of Christian missions and missiology) to new religions must include certain elements.

1. Missional attitudes. As was stated in the 2004 Lausanne issue group paper on postmodern spiritualities in this regard,

"An examination of the materials produced by many evangelical countercult apologists reveals an overwhelmingly adversarial and confrontational attitude to the New Spiritualities. This confrontational attitude seems more interested in defeating spiritual foes than lovingly walking life's journey with seekers in the New Spiritualities while seeking to incarnate the gospel. Evangelicals are encouraged to foster attitudes that facilitate service as ambassadors of Christ."

2. A cultural perspective rather than "cultic." In 1980 the Lausanne Committee for World Evangelization issue group that addressed "mystics and cultists" recognized these groups as unreached peoples, an insight reaffirmed by Lausanne in 2004. In the increasingly postmodern West, individuals are defining themselves by their social networks that are often intimately connected to their spirituality. While we recognize the existence of unique beliefs within the the new religions, missional approaches to these groups and movements seek to move beyond belief as the defining and controlling factor in understanding and response.

3. Incarnational presence. Just as Jesus took flesh and lived out (as well as proclaimed) the gospel to the cultures of his time, the church has been given his example and command to follow in like manner (John 20:21). Missional approaches to new religions involve the development of ongoing, respectful, loving relationships as the foundation and context for sharing the gospel of the Kingdom. Monological proclamation at people falls short of the relational aspects within culture of missional approaches.

4. Application of cross-cultural missions methodology. Returning to the 2004 Lausanne paper once again,

"The development of an incarnational ministry necessarily involves certain processes of study and reflection about unreached people groups and how the gospel can be communicated effectively to them. Missiologists refer to these processes by the expression 'critical contextualzation.'

"Contextualization involves communicating the gospel about Christ in a manner that enables people in specific cultural settings to truly and honestly grasp what the gospel is about and to experience the risen Christ within that culture."

I appreciate that some in the countercult think of themselves as missionaries, and their ministries as missional. However, self-perception is not always reality. We've heard the phrase before that if it walks like a duck and quacks like a duck, then it's a duck. To modify the phrase, if it walks like an apologist, and quacks heresy refutation, then its a countercultist, not a cross-cultural missionary. Missions involves moving beyond mere self-perception to the embrace and utilization of missional ways of being and acting.

Theological Engagment with Popular Culture: Surely We Can Do Better

The latest Harry Potter film hit the theaters last weekend, and it did very well financially, as throngs of Potter fans filled theaters across the country. But as with the previous films, and the books upon which they are based, a small chorus of evangelical voices have begun to complain, raising concerns of alleged evil and Witchcraft, creatively packaged as a means of desensitizing young people, opening doorways into the occult. (As an aside, I am not aware of similar concerns raised by Christians in previous generations with the magical framework and Witches in The Wizard of Oz, or the Wizard in The Seventh Voyage of Sinbad. It would make for a fascinating cultural study as to why the lack of concern then, but the uproar now.)

It will remain to be seen whether similar concerns will be raised with the December release of The Chronicles of Narnia. Typically, fewer evangelicals raise concerns over the magic of C. S. Lewis and J. R. R. Tolkien, but assuming their arguments are valid in Potter contexts it would seem inconsistent not to apply it to fantasy written by Christians, but that's a big assumption. I am not encouraging critique of either of these authors. I am simply noting an inconsistency.

It is not my intention with this post to weigh in on the long-standing Potter controversy in conservative evangelical circles. Rather, I would like to make a few suggestions for how evangelicals might more positively engage popular culture.

1. Remember how stories function. One of the main arguments against Potter has been the alleged occultism and Witchcraft found in the books and movies. But before rushing to judgment it will be helpful for us to remember how stories function, whether in the form of literature or film, in drawing upon sources to tell their tales. C. S. Lewis stated that, "Within a given story any object, person, or place is neither more nor less nor other than what the story effectively shows it to be. The ingredients of one story cannot 'be' anything in another story, for they are not in it at all." (C. S. Lewis, "The Genesis of a Medieval Book," as quoted by Walter Hooper, C. S. Lewis: A Companion and Guide [HarperSan Francisco, 1996], 430.) With this important consideration in mind, it would seem that even if we grant that Rowling draws upon actual elements of Witchcraft and occultism in her stories, these elements take their meaning as they are defined by the author in the story, and it is a mistake to confuse them with their meanings outside the framework of the story.

2. Rethink evangelical engagement with popular culture. If one were to conduct a "person on the street" poll and ask the average person what evangelicals view positively in popular culture, I believe it would be a short list. We are known more by what we are opposed to rather than what we affirm. In response to popular culture evangelicals tend to either a) oppose it, b) ignore it, or c) create their own version of popular culture. I'd like to suggest another alternative, and that is a more positive and theologically balanced engagement with popular culture. Evangelicals whine and wring their hands over the success of things like Harry Potter, but whose fault is that? Where are the evangelicals incorporating creativity with their spirituality in our generation like Lewis and Tolkien did for previous generations? And we desperately need evangelicals with academic training in culture (including popular culture) and theology that integrates these disciplines in order to develop a practical theology for creative cultural engagement in the West in the twenty-first century.

As our culture continues to explore its fascination with story, image, and cinema, evangelical critiques of the type frequently directed at Harry Potter will exacerbate our increasing estrangement from popular culture. Let's rethink this thing and not dig our hole any deeper.

Jesus & Paul: Kingdom Community, Not Church Planting

Once in a while it's good to realize that I'm not alone in my thinking. I don't need to be vindicated, but it is comforting to know that I haven't completely lost my theological marbles.

About a month ago I was on staff part time as an associate pastor in a church plant here in Utah. I was asked to preach a few times, and I like using such opportunities (including this blog) to push the envelope by being provocative in the hopes of stimulating fresh thinking among evangelicals and others. During one of my sermons I stated that in my view Paul was not a church planter. Despite what we often hear in the received wisdom, I said that Paul was primarily an ambassador announcing the Kingdom, and that a byproduct (if you will) of this herald and embodiment of the Kingdom was the formation of the church, but that Paul was not intentionally planting churches per se. (Incidentally, this and other perspectives were not well received by the pastor and I made the decision to pursue my theological and missiological deconstruction and reconstruction apart from being a part of this church's staff.)

Before you throw up your hands and say to yourself, "Morehead has definitely lost it," consider the fact that much the same perspective has been offered by others that the reader may be more willing to consider than my own. For example, I am currently enjoying the book Emerging Churches (Baker Academic, 2005) by Eddie Gibbs and Ryan Bolger, and in the book I was pleased to read the following:.

"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. Emerging churches seek first the kingdom. They do not seek to start churches per se but to foster communities that embody the kingdom....Jesus created an alternative social order, one built on servanthood and forgiveness, through the activities he performed as a leader of a counter-temple movement. Paul continued this model as well. 'If we stated the agenda of Paul's mission in modern terms, it seems clear that he was building an international, anti-imperial, alternative society embodied in local communities.'...missional communities differ greatly from current forms of church planting." (pp. 59-60)

I agree, and their sentiments echo my own feelings on the issue. This assessment by a professor of church growth and a missiologist is worth considering. I hope that others will reassess other facets of theology, missiology, and ecclesiology with the challenges posed by the emerging cultures. The shifts in culture may provide us with an opportunity to recapture a more biblical understanding and approach.

Understanding Before Critique: Let's Really Become Conversant with the Emerging Church

I recently became aware of a post in an Internet group of the countercult community. A post had been made sharing links with resources critical of the evangelical emerging church movement, and it stated that if one wants to see the effects of the emerging church on someone from the countercult to see my Blog. I contacted the person making this post through personal email to respond to problems with the post, and to share concerns about countercult (and some apologetic) critiques of the emerging church. A few of these thoughts are included here.

First, I am no longer a part of the evangelical countercult community. While I have worked within this community in years past, I no longer utilize the paradigm and methodologies of this community, neither do I identify with them as a member of their community. Instead, I utilize an interdisciplinary, cross-cultural missions approach in the area of new religions and alternative spiritualities, and I consider myself a missionary and missiologist.

Second, it is inaccurate to say that I have been influenced (positively or negatively) by the emerging church movement. Over the last several years, I have been influenced by fresh reflection biblical studies, the history of Christian missions, anthropology, religious studies, the sociology of religion, intercultural studies, and most notably, missiology. This interdisciplinary perspective, with a primary influence coming from missions, has been the driving force behind my move from an apologetic to a missional paradigm (that also incorporates a culturally-relevant and intellectually rigorous apologetic element when appropriate) in the area of new religions. My study and work with the emerging church has likewise been influenced by these studies, but the emerging church has not colored my other areas of ministry.

Third, discerning and missional Christians should be very concerned by some of the criticism of the emerging church in the evangelical world. One aspect of it has been simplistic in its analysis, resulting in condemnation of the movement to the point of labeling it "a threat to the gospel," as seen in denunciations by Albert Mohler, and the Southern Baptists. The assessment and indictment by some in the countercult community is even more disturbing, including the simplistic and critical aspects of the previously mentioned critiques, as well as an unfortunate anti-Catholic element.

Perhaps more disconcerting, given his status as a scholar and the quality of his previous work, is the problematic critique of the movement of D. A. Carson. While I have the utmost respect for his scholarship in the area of his expertise, I fear that his latest work is a reminder of the dangers of straying from one's specialty. His book, Becoming Conversant with the Emerging Church Movement, is frequently cited by critics of the emerging church as if it were the definitive summary and critique. Carson's book does provide some criticisms worthy of consideration, but overall the book is flawed, both in its understanding of the emerging church, and in many of the concerns it raises. I refer the interested reader to a few sources that confirm my concerns. Eddie Gibbs recently wrote a brief review for Christianity Today that provides reflections from a church growth and missions perspective. Dr. David Mills wrote a good critique of the ideas presented in book from Carson's lectures at Cedarville. And Fuller missiologist Ryan Bolger has some good critical thoughts on the book found at his Blog. The point of reading these articles critical of Carson is to recognize that Carson's book is flawed and that it does not live up to it's title: its content was written by someone who was not truly conversant with the emerging church.

Fourth, the uncritical acceptance of Carson's critique by the countercult and some evangelical apologists demonstrates both the unfortunate willingness to accept that which confirms our immediate suspicions without careful analysis, and the all too common leveling of criticism before genuine understanding. I don't believe the emerging church represents "the answer" for the church in the Western world, but at least they are asking some of the right questions, and experimenting in response to cultural change. A successful church in the West will be found in a redisovery of and new commitment to the missio Dei, and I hope the emerging church places greater emphasis here in the near future. But regardless of one's view of the emering church, these movements deserve to be understood, appreciated, and critiqued fairly.

All of this causes me to wonder that if the "discernment community" has such serious problems in fairly assessing a movement within its own fold, how far can we trust their analysis and prescription for the challenge of new religions in the West?

For those interested in a new book that is now available via Amazon.com, I recommend a book co-authored by Eddie Gibbs and Ryan Bolger titled Emerging Churches: Creating Christian Community in Postmodern Cultures (Baker Academic, 2005). The book draws upon research in the U.S. and U.K., as well as the expertise and experience of the co-authors in the areas of missiology and church growth.

And check back with this Blog in December. Ryan has agreed to an electronic interview on the subject of emerging cultures, emerging church, and emerging spiritualities that will be published in installments here in the near future.

The Changing Face of Jesus

Growing up in northern California I remember a painting of Jesus that was hanging in the entry way of the church I attended for several years. It was one that is familiar to many American Christians, reflecting a European conception of Christ.
As I grew older and pursued biblical and historical studies I came to recognize that the face of Jesus looked very different. Jesus wasn't a blue eyed European, but as a Jew he had the Semitic features common to his ethnicity and period of history.

But as I study not only theology, but also the cultural and historical shifts in Christendom in the twenty-first century, I think we can see not only the changing face of Jesus, but related and identified with that, the changing face of the church as well. I just finished Jenkins' The Next Christendom, and the following quotes are relevant to the changing face of Jesus and the church, a face that challenges Christendom in the Western world, and most especially the Northern Hemisphere:

African and Latin American Christians are people for whom the New Testament Beatitudes have a direct relevance inconceivable for most Christians in Northern societies. When Jesus told the "poor" they were blessed, the word used does not imply relative deprivation, it means total poverty or destitution. The great majority of Southern Christians (and increasingly, of all Christians) really are the poor, the hungry, the persecuted, even the dehumanized. India has a perfect translation for Jesus' word in the term Dalit, literally "crushed" or "oppressed." This is how that country's so-called Untouchables now choose to describe themselves: as we might translate the biblical phrase, blessed are the Untouchables.

Knowing all this should ideally have policy consequences, which are at least as urgent as redistributing church resources to meet the needs of shifting populations. Above all, the disastrous lot of so many Christians worldwide places urgent pressure on the wealth societies to assist the poor. A quarter of a century ago, Ronald J. Sider published the influential book, Rich Christians in an Age of Hunger, which attacked First World hypocrisy in the face of the grinding poverty of the global South. The book could easily be republished today with the still more pointed title Rich
Christians in an Age of Hungry Christians, and the fact of religious kinship adds enormously to Sider's indictment. When American Christians see the images of starvation from Africa, like the hellish visions from Ethiopia in the 1980s, very few realize that the victims share not just a common humanity, but in many cases the same religion. Those are Christians starving to death. (Jenkins, 266-217)

I think I am beginning to see a new face of Jesus in the twenty-first century.

Magick, the Supernatural & Re-Enchantment

I read the Wildhunt Blog today, a Blog that provides some interesting perspectives on spiritual issues from a Pagan perspective. The Blog recently posted some comments on magick and the supernatural, and in the process alerted me to an article by Peggy Flatcher Stack in The Salt Lake Tribune titled "Where faith, magic meet". The article contains a number of items worthy of consideration. Here's one brief but interesting quote:

Today, some Christians shun magical fiction like Harry Potter and The Lord of the Rings or "The Matrix," fearing their allure will replace religious faith.

Unfortunately I think the statement above is accurate, as the plethora of evangelical books, as well as website and newsletter articles condemning Potter, and Lord of the Rings demonstrate. With the forthcoming Narnia film in December this issue will take center stage once again, and may be accompanied by further articles and books expressing alarm at the magic of C. S. Lewis.

In the acceptance of a sacred-secular split in Western Christendom with the Enlightenment, and the resulting disenchantment of the world, did the church go too far in banning the "magical" activity of the Divine in the cosmos? With the postmodern emphasis on re-enchantment, can we rethink the place and extent of Divine activity in the creation that articulates a robust biblical worldview and properly distinguishes it from Pagan magickal ideas?

Further Thoughts on Syncretism: Future Battles Between North and South?

I received a lot of comments on the last post touching on syncretism. This is an ongoing issue of consideration for me, and I believe it will be an item of continuing concern over time with the global developments in Christendom.

As I mentioned in a comment in the previous post, Philip Jenkins, in his book, The Next Christendom (Oxford, 2002) discusses a shift in the number of adherents to Christianity globally from the Northern Hemisphere to the Southern Hemisphere. There are a number of important ramifications associated with this. Not only will Northern expressions of Christianity will be increasingly less influential in the global faith, but Northern Christianity will be challenged by the different expressions of the faith in the South, particularly in Africa, where independent churches "accept prophetic visionary ideas that have long since fallen out of fashion in the West" (p. 120). With the West's increasing awareness of Christianity in the South, the charge will likely be made with increasing frequency that "many Southern churches are syncretisitc, they represent a thinly disguised paganism, and all in all they make for a 'very superstitious kind of Christianity,' even 'post-Christianity'" (p. 121).

Jenkins goes on to point out that a more gracious assessment of this situation is possible, and that what is likely going on is the development of contextualized forms of the Christian faith, and a return to a more biblical worldview that does not entail the sacred-secular split found in Enlightenment-influenced Western Christianity. If for no other reason than to respond to increasing charges of syncretism by Northern Christianity aimed at the Southern Hemisphere, the issue of syncretism, and its relationship to contextualization and missiology, is a topic that needs to be put on a front burner and addressed in fresh ways in light of changing cultural circumstances. My hope is that if the Northern expressions of Christianity, including American evangelicalism, continue to decline in growth and influence, we can still resist a knee-jerk boundary maintenance response to the situation in the South, and instead, can assess the situation fairly and soberly in light of all the relevant data.

As I thought about the topic of syncretism lately I pulled a file on the topic and was reminded of my conversations with my Australian friend and colleague Philip Johnson. In his research that he passed along in 2004, he noted a few items worthy of our reflection, and hopefully, further spade work in research as well. I pass it along in the hopes of keeping the conversation, and our thinking, moving forward.

1. Etymology. Philip dug a little and noted that the term "syncretism" may have gone back to the Greek, and then later into French, and then into English. Key to our analysis here is how the term originated, and how its meanings and usages have changed over time in differing contexts.

2. Positive and negative. We might differentiate between constructive and destructive, or positive and negative syncretism. Although we usually think of the term in wholly negative ways in Western evangelicallism, some have recognized that all efforts at contextualization are in a sense syncretic. Indeed, the noted Scottish missiologist Andrew Walls has stated that Christianity is potentially the most syncretistic religion of all because of its willingness historically to engage its truth claims with indigenous cultures in terms of communication and inculturation.

3. Alternative terminology. The late New Zealand missiologist, Harold Turner, specialized in new religions in Africa and primal societies. He was associated with Leslie Newbigin, and was interested in missions in connection with "deep culture" rather than superficial cultural observances. He suggested that since "syncretism" has accrued such negative baggage in the West that alternative terminology might be considered. He proposed the term "synthetism."

4. Relationship to contextualization. The relationship between gospel and culture, ecclesiology and its expression in culture, is extremely important, particularly in light of changing global demographics between North and South. The ways in which the faith is expressed in and through local cultures, the dangers of the contextualization pendulum swinging too far into syncretism, and the opposite error of confusing genuine inculturation with syncretism, are key issues that must be considered in missiology.

5. Third World theologies. How will Christendom in the North respond to new theologies that will develop in the South? Will we recognize and accept our changing global and historical role and come alongside our Southern brothers and sisters in exploration and development of new theologies, or will be attempt to impose Western theologies and uncritically label new efforts as heresies?

A little poking around the Internet will also reveal some interesting gems that might provide some additional considerations, including the following:

Gerald Gort (ed), Dialogue and Syncretism: An Interdisciplinary Aproach (Eerdmans, 1989)

Andrew Walls (ed), Exploring New Religious Movements: Essays in Honour of Harold W. Turner (Mennonite Board of Mission, 1990)

Syncretism: Caution and Fear in Creative Contextualization and Theologizing

Evangelical fears of syncretism have surfaced in two separate instances in my experiences recently. In the first instance, a professor raised concerns about syncretism in connection with a cross-cultural missions approach by creative evangelicals in Australia who utilize tarot cards to share the gospel at Mind-Body-Spirit festivals.

In the second instance, a fellow seminary student shared concerns about syncretism in connection with class discussions on contextualizing the gospel in cultures, and in reassessing theologies in light of new historical and cultural considerations.

Syncretism is an important concern. Surely the gospel and expressions of Christianity have been compromised in cultures through inculturation that has been inappropriate. But contextualization and theologizing in cross-cultural contexts always runs the risk of syncretism. My concern is that evangelicals let their fears of syncretism prevent them from considering new approaches at contextualization in missions, and new theologizing, whether in cross-cultural contexts, or in reconsideration of cherished theological ssumptions in Western theology. Surely we need to consider the history of theology that has come before us, but has all the fresh thinking and activity already been done through creedal development and the Reformation? Or should the church in each generation be receptive to theologizing in light of cultural change, and fresh illumination by the Holy Spirit?

Intersecting Seminary Classes and Theological Reflection

Two of my seminary classes have intersected this week. In my New Testament survey class we looked at N. T. Wright's writings on the historical Jesus, and have examined John's Gospel, particularly the prologue. Wright's view of the historical Jesus has been helpful n serving as a check against the tendency for us all to create conceptions of Jesus that fit our own cultural presuppositions, but which don't always represent the Jesus of Second Temple Judaism. The discussion of John's Gospel has noted how the Logos in the prologue echoes the Old Testament, particularly the creation narrative as well as the concept of divine wisdom. Johannine theology takes these Hebraic concepts and then communicates or theologizes them into the cultural contexts of the first century, including Judaism, Hellenism, and Gnosticism.

The intersection came as the New Testament survey class overlapped my theology class as we discussed the incarnation and Christology in light of John 1. As we neared the completion of our discussion on exegesis and creedal affirmations of the humanity, deity, and two naturs of Christ, the instructor asked if there were any other questions or comments. Finding it hard to resist, I threw in my two cents worth from intercultural studies.

Having studied theology and missiology I recognize the strong interrelationship between theology and culture. God has communicated Himself through differing human cultures, and in order to understand this self-revelation we need to understand not only the theological concepts, but also how those are wrapped up in cultural forms. We also need to understand the culture-bound perceptions of our own theologies, and how these influence our understanding of Scripture. Once we have taken these steps we can then struggle with how to communicate supracultural theological truths into another culture.

As I recently pondered John's prologue through my conceptual lenses of culture, theology, and missiology, I saw him utilizing a methodology as I've suggested above. He skillfully paints a unique portrait of Christ that is informed by the Hebrew Scriptures, but which communicates Christ in appropriate cultural forms.

As a result of the class study and discussion, three questions came to mind today. First, while we are working on intercultural studies in an intercultural environment in Utah, to what extent are we truly making our learning and missional praxis intercultural (and interdisciplinary), or are we replicating ways of "doing church" and theological education that have been done in other places regardless of cultural context? Second, while there are a handful of large churches in Utah that practice passive missional approaches to church and thereby reach disaffected or searching LDS, what would proactive missional approaches look like that strategically work to bring the church as the eschatological community of God into relationships with the subcultures of Utah? Third, I was reminded recently that the Hebrews did not engage in speculative theology, but instead spoke of the revelation of God gained through their experience. While it is important to recognize the distinction between orthdoxoy and heresy, and to understand the creeds as definitions and boundaries erected in response to heretical challenges, is there room in our theology for mystery and less for mental gymnastics in formulating creedal affirmations and doctrinal statements, and thus less room for our speculative theology? Has our Greek heritage moved our theology away from its Hebrew roots more than we know and caused us to engage in theological speculation that would not have been entertained by our Hebrew forebears?

Eddie Gibbs Reviews Carson's Take on Emerging Church

Christianity Today has an article commenting on D. A. Carson’s book on the emerging church. The article is by Eddie Gibbs who has co-authored a book on this topic with Ryan Bolger due out in December through Baker Academic. Bolger had greater concerns about the book on his Blog than does Gibbs, but one point jumped out at me in Gibbs’ conclusion where he said, “The distinction between Carson and emergent leaders may lie in the difference between the faith as a ‘bounded’ set, one that defines who is inside and who is outside, and a ‘centered’ set, which is more concerned with the direction in which people are traveling, toward or away from Christ.” I believe this insight is important in understanding not only the different perspectives between the emerging church and its critics, but also the differences between missional and apologetic approaches to emerging spiritualities. For further exploration of this thought see my previous post on set theory and missional modalities.

Lessons from Missions to Muslims: Distaste for the Combative Approach

The history of Christian missions is filled with examples of those who have been willing to experiment with differing approaches to reach different cultures. These attempts have resulted in successes and failures, and a healthy debate over methodology. One striking example of such debate comes from missions to Muslims. In this context, missionaries and strategists have engaged in healthy debate over various approaches and aspects such as contextualization, specifically over varying degrees and models of contextualization known as the C1 to C6 contextualization spectrum.


Those of us in missions to the West can learn a lot from these missional experiments, and from the debate that results, regardless of the people groups we work with. For example, I ran across an article by Charles Kraft titled "My Distaste for the Combative Approach." Much of the concerns and criticisms he brings to combative approaches to Muslim missions is also relevant to evangelical approaches to new religions. For example, those who advocate a combative approach to Muslims look to Jesus' stern rebuke of Jewish religious leaders in the gospels for biblical support for their methods, as do those using combative approaches to new religions. But Kraft writes that

"Jesus was very hard on (combative toward) those who knew a lot but practiced little of what they knew (i.e. Scribes and Pharisees). He was, however, gentle toward those who knew little (the common people). To the latter Jesus adapted his manner of life, his language, his total approach to the mesage he came to bring. Indeed, he even identified with their in their criticisms of the orthodoxy of those who represented 'God's true way' to them. The question I seek to raise is whether contemporary Muslims fall into the category of those whom Jesus sought to combat because they lead themselves and others astray (Matt. 23), or into the category of those to whom Jesus would have adapted. Undoubtedly, there are some in each category."

We could further nuance Kraft's words above to make it more applicable to the context of new religions, but Kraft raises some important points for consideration. I and others have argued that the texts often used to support combative approaches to new religions are the wrong texts, taken out of context, misapplied to new religions, thus resulting in inappropriate methodologies. Kraft raises similar concerns about these texts as applied to Muslims.

Beyond this, Kraft notes that, in general, combative evangelical approaches to Muslims involves several questionable assumptions. I would argue that these to are shared by combative evangelicals approaches. I will quote again from Kraft's article and provide brief comments on a few of the points he raises.

"1. That all Muslims know better and that, therefore, we do right to condemn their whole aproach to relating to God (as Jesus did with the Pharisees)." Is it accurate to assume that most Mormons, for example, really "know better," and therefore it is appropriate to treat them as apostates or heretics?

"2. That the meager success of our combative approach to Muslim evangelism is the fault of the unresponsiveness of our Muslim receptors, not of the approach itself - we do not, therefore need to examine critically that approach and to experiment with new approaches." While evangelicals in ministry to new religions are loathe to admit any failures in methodology, not a few have lamented the apparent unresponsiveness of Mormons, Jehovah's Witnesses, and many other new religions. Are they truly unresponsive to the gospel, or does the combative approach really not communicate the gospel in their religious frame of reference?

"3. That we deny or compromise the truth God has given us if we strategize our witness in such a way that we focus first on those Christian truths most acceptable to Muslims, leaving more difficult truths for later in the process." How many times have evangelicals engaged Jehovah's Witnesses over trinitarian theology as part of an "evangelistic" attempt only to come away with both parties more deeply entrenched in their respective theologies? Is it possible that we put the doctrinal cart before the horse (not to mention unnecessary stumbling blocks) by asking the new religionist to assent to doctrinal truths that may not be paramount in the initial stages of convesion and which might well be apprehended better in growing discipleship? Is assent to creedal orthodoxy the best place to start with new religionists as potential converts? If it is, why then don't we start this way with our children where we are satisfied with simple faith rather than a systematic theology.

"7. That the lack of love we often manifest in our approaches to witness has nothing to do with the way hearers perceive the love of the Christ we recommend." I know that evangelicals feel they are loving when they stand outside the Manti pageant, or new temple openings, or other events and sites, and pass out literature or hold up signs viewed by LDS as demeaning of the sacred. But regardless of evangelical intent the perception on our hearers is that we are doing anything but demonstrating the love of Christ.

Kraft includes discussion of other assumptions evangelicals make in traditional approaches to Muslims, and then follows this with five aspects that inform a more culturally-sensitive aproach to Muslims, that are also applicable to mission to new religions.

After reading the article, and reflecting on Kraft's ideas, I have to say that I'm with him, in both Muslim and new religion contexts. I have a strong distaste for the combative approach. But unfortunately I don't think it will disappear any time soon.

Bolger and "Seeker" Churches

Ryan Bolger is a missiologist who serves as assistant professor of church in contemporary culture at Fuller Seminary in California. His blog is a regular part of my viewing, and an October 12 post titled "Please, no more doing church for 'them'," is worth a read regardless of your perspective on the emerging culture and emerging church. I recommended this article to a few of my contacts, some of whom are missionally minded, and a few who are more at home with attractional church, and received a few complaints from those in the latter group. But aside from some of the concerns from attractional church adherents, I'd like to encourage us not to miss two important points raised in Bolger's post.

First, Bolger points out that for most churches the worship service is the focal point for trying to connect with the community. Bolger rightly points out the inappropriateness of the assumption behind this practice, namely that "following Jesus is about going to church." Never mind the fact that church's will more often than not miss really connecting with the community with this assumption because they are largely out of touch with the subcultures they would like to reach, as Bolger also reminds us. Beyond this, an emphasis on the worship service as the defining point of Christian spirituality represents another example of truncated Christian spirituality in America, if not the broader Western world.

Second, Bolger argues that we need to shift to truly being missional in the Western world by engaging the culture in "the world" and embody the Kingdom of God beyond the "sacred space" of the church building. Such a state of being and acting moves us beyond the sacred/secular split of modernity, and provides an ongoing place for contact.

Regardless of whether you agree with Bolger's conclusions or not, I hope the reader will not lose sight of these important considerations, and will consider Bolger's thesis.

Missional Gadflies

mis*sion*al a primary commitment to God's missionary purposes in the world, and to the missionary calling of the people of God.

gad*fly a usually intentionally annoying person who stimulates or provokes others especially by persistent irritating criticism.

Rolland Allen and St. Paul's Missions Methodology

Roland Allen was an Anglican missionary to China from 1895-1903. Upon his return from the mission field he devoted the next 40 years to writing on missionary principles. His book Missionary Methods: St. Paul's or Ours? (Eerdmans, 1962) represents a classic in missions literature. Allen demonstrates that Paul's strategy was to plant mature, self-sufficient churches in relatively short periods of time. By contrast, Allen shares a stinging criticism of western missionary methods in the frequent establishment of paternal and dependent relationships between missionaries, sending agencies or churches, and church plants.

I found myself in agreement with Roland's general thesis, as well as numerous details within it. Of particular interest was his recognition of the positive rhetorical aspects of Paul's preaching, particularly in the messages at Lystra and Athens. He notes that Paul's preaching contained "a conciliatory, sympathetic attitude towards the heathen. There was no violent attack, no crude and brutal assault upon their beliefs, still less was there any scornful or flippant mocking of their errors" (p. 70). Writing of a previous missionary generation he stated "it is happily rare to hear a missionary revile the religion of other people, or hold up the objects of their veneration to scorn and ridicule, and it is to be hoped that it may soon cease altogether" (p. 68). Unfortunately, this is no longer a rarity in contemporary missions overseas and in North America, and this provides an additional example of our how our missionary and apologetic methods do not reflect the Pauline model.

God, Culture and Paganism

I have been struck in the past by God's dealings with Pagans as recorded in the Old and New Testaments. In my Old Testament class at seminary we recently went through Genesis and Exodus, and I was reminded of God's dealings with Abraham and Jethro while they were still in Paganism. While little information is available for in-depth study, it appears as if God related and reveald Himself from within their cultures and drew upon elements of those cultures, including their Pagan religion.

This has caused me to reflect further on the relationship between culture and religion, and how this relates to God's dealings with Pagans in the past, as well as how this might relate to the present. I know that to raise the kinds of issues and questions that will come as a result of this post, especially the quote I will include below, is to invite questions and concerns about my orthodoxy, but I would ask my readers to refrain from judgment in order to ponder important questions.

I've mentioned Christian anthropologist Charles Kraft in a previous post. His book Christianity in Culture: A Study in Dynamic Biblical Theologizing in Cross-Cultural Perspective (Orbis, 1980), is thought provoking in the araes of culture, and cross-cultural theologizing. I present the following quote for creative contemplation:

"Paganism is, according to Maurier [Maurier, Henri. 1968. The Other Covenant: A Theology of Paganism. New York: Newman Press], the point at which God starts his saving process. Maurier claims that paganism has today enough information in it, as it has ever had, so that the addition of the proper communicational stimulus, can lead people to saving faith in God through Christ. Paganism thus, in some sense, stands in continuity with the Christian Gospel. We have usually assumed discontinuity and antagonism between Christianity and paganism. Yet it was within paganism that God stimulated Abraham (and countless others whose stories are not recorded in the Bible) to faith based largely on the knowledge they already possessed. In the Old Testament mention is made of a few of those outside Israel who apparently came to saving faith. Among them were Melchizedek (Gen. 14:18; cf. Ps. 110:4; Heb. 7)), Abimelech (Gen. 20), Jethro (Exod. 3), Balaam (Num. 22-24), Job, and Naaman (2 Kings 5). These came within paganism rather than within Israel to the same faith-allegiance to the true God that those saved within Israel experienced. In the New Testament, too, we get a glimpse of such a possibility when, in Acts 18:24-19:7, we see that there were roving bands of John the Baptist's disciples making converts without, apparently, even having heard of Jesus.

"If the message and method are the same today as they were in biblical times, we must ask the hard questions concerning the necessity of the knowledge of Christ in the response of contemporary 'pagans.' Can people who are chronologically A.D. but knowledgewise B.C. (i.e., have not heard of Christ), or those who are indoctrinated with a wrong understanding of Christ, be saved by committing themselves to faith in God as Abraham and the rest of those who were chronologically B.C. did (Heb. 11)? Could such persons be saved by 'giving as much of themselves as they can give to as much of God as they can understand?' I personally believe that they can and many have."

In light of Paganism in the Western world we might modify Kraft's question slightly. Not only are there Pagans who may never have heard of Christ at all, there are those who have heard of the all too common evangelical caricature of Jesus rather than the robust biblical Christ of the New Testament witness. (For those wondering what the differences might be see N. T. Wright. 1999. The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Downers Grove, IL: InterVarsity Press.) Might contemporary Pagans in the West be B.C. in the sense of having rejected a misunderstood and caricatured Jesus rather than the biblical Jesus who has been communicated appropriately within their cultural contexts? And how does God's workings with Pagans in the Old and New Testaments from within their cultures, including their Pagan religions, inform our understanding of, relationships with, and theologizing among contemporary Pagans? Are the Old and New Covenants even the appropriate starting place for such questions, or should we back up to God's revelation in creation and imago Dei?

Utah Mormon Population Decline and Secularization: Disenchantment or Re-Enchantment?

This last July The Salt Lake Tribune published an article that discussed the shrinking LDS population of the state of Utah. For years the LDS Church, as well as evangelical churches, have been making the claim that Mormons represent 70 percent of the population. This number appears to be inaccurate, with the percentage slipping to 62.4 percent by 2004.

A variety of reasons were cited for this decrease, including an increase in the number of non-Mormons moving into the state, declining birth rates among LDS families, and difficulties in keeping LDS converts within the church. One element was missing from the discussion, and that is the influence of secularization on the religious life of Utah. A demographer was quoted in the article as saying "Utah is essentially becoming more like the nation." I believe he's correct, but the manner in which these changes should be understood, and their importance for missions in Utah are worth exploring.

There are a variety of secularization theses, and I have discussed this briefly in previous comments on the work of U.K. scholar Christopher Partridge related to disenchantment and re-enchantment. One version of secularization sees religion dying on the vine in favor of secularism. Another version, one I resonate with, sees a disenchantment in the West coming as a result of secularzation, but rather than religion dying out, it is traditional forms of religion that have difficulty surviving (including various expressions of traditional Christianity). The pendulum then shifts and the response is re-enchantment, toward individualized, self-oriented, eclectic forms of spiritual expression, along the lines of Do-It-Yourself Spiritualities.

Even with the LDS majority religious population in Utah, it is difficult to imagine that the state is somehow immune to the forces of secularization. The social and cultural tides impacting the rest of the Western world have been touching on Utah's shores for some time, but the question remains as to which direction Utah's population is moving in response to secularization.

In dialogue with former Mormons in Utah I have discovered that when they jettison their LDS faith, they often find traditional Christianity just as inappropriate. Both "versions" of Christianity are, in their minds, tried and found wanting. Many I have spoken with have opted instead for DIY spiritualities and forms of Paganism. Although these alternative spiritual communities remain a small part of Utah's religio-spiritual communities, they may represent a growing segment of it.

What does all of this mean for missional churches and Christians in Utah? While we need to strategize in light of the dominant LDS population, we also need to recognize spiritual diversity, both within the LDS Church itself, and in the declining number of church members who may be turning to alternative forms of spirituality in the face of secularization. Church strategists might benefit from fresh ethnographic and demographic research in the state, and also consider ways in which Utah's minority emerging spiritualties might be missionally engaged.

Post-Modernism, Post-Creedal Christianity, and Truncated Eschatology

Last week I received an email notification through the Religion and Popular Culture Yahoo group concerning a fascinating conference in the U.K. The conference is sponsored by the Research Centre for Religion, Film and Contemporary Culture, University of Chester, UK. The title and subject matter of the conference is "The Lure of the Dark Side-Satan and Western Demonology in Popular Culture."

The conference involves Christopher Partridge, a scholar out of the U.K. who's work in the field of religious studies I appreciate and admire quite a bit. I've commented on his work previously in connection with his exchange with John Drane on the new spiritualities. In addition to Christopher Partridge, another scholar working with him in the area of popular culture, theology, and religious studies is Gordon Lynch. Lynch teaches at the University of Birmingham, and he is the author of a number of books, including Understanding Popular Culture (Blackwell, 2005), After Religion: 'Generation X' and the Search for Meaning (DLT, 2002), and Losing My Religion: Moving on From Evangelical Faith (DLT, 2004).

As I poked around Lynch's web page, and did some further research on Google, I came across an article he wrote titled "Dreaming of a Post-Credal Christianity." As conservative evangelicals read this article they will no doubt react to someone who has left their religious fold, and thoughtful reflection does leave sound intellectual reasons to disagree with Lynch's conclusions on the viability of a creedal expression of Christianity in the post-modern world. Some of the problems with Lynch's assessment have already been provided in comments provided by Matt Stone on his Blog. But before we get our feathers ruffled up in disagreeing with his views on creeds and propositions, I wonder whether evangelicals might benefit from not only finding areas with which to disagree with Lynch, but might also benefit positively through reflection in at least four other areas touched on in the article.

First, we need to take his reminder seriously that evangelicalism (and other expressions of Christianity) face serious challenges to credibility in the post-modern West. We put a lot of eggs in the basket of Christianity and rationality, but post-modernism seems to be more concerned with credibility, at least initially.

Second, we need to feel the pain and existential angst that Lynch experienced in his own loss of faith as an evangelical in the U.K. He lost his faith in creedal Christianity, and searches for some kind of alternative that will satisfy individuals in the new spiritual mileu. While some may disagree with his assessment of the viability of creedal aspects of Christianity, we must sympathize and emphathize with his angst and search. He is not alone in this quest, as the voices of growing numbers of evangelicals, and emerging spirituality adherents will attest.

Third, he recognizes that something important changed in the course of the development of Christianity as it moved to become an institutionalized religion in the West. The Hebraic emphasis on the relationality and embodiment of truth in persons, and ultimately God, which is and must be demonstrated in the lives of the believing community, has been lost (or at least seriously neglected) in favor of another emphasis on truth in terms of propositions, one more philosophical in response to modernity than relational in a Hebraic sense. As Lynch puts it:

"Now one of the most astonishing revisions of the gospel narratives in the history of the Church is the shift from the proclamation of the arrival of the Kingdom of God by Jesus of Nazareth to the notion that Christianity is fundamentally about adhering to a set of doctrines. Jesus understood his mission as being one of being a witness to the reign of God that he saw breaking into the world. And when Jesus saw signs of this reign taking shape here on earth, he saw it in particular moments of transformation. These were moments when the blind saw, the deaf heard, the lame leapt, those oppressed by demons were liberated, and the poor heard the good news that a new time was coming in which they would be valued and honoured. Jesus never saw the arrival of the Kingdom of God in terms of growing numbers of people adhering to some kind of doctrinal orthodoxy. Jesus' mission was one of effecting transformation here on earth, not of inducting people into a particular set of beliefs. Yet the gradual institutionalisation of the movement that Jesus set in progress has seen his emphasis on transformation in this world sometimes forgotten at the expense of that institution's desire for people to assent to its own particular way of thinking about the world. "

Fourth, in reflecting on Lynch's comments above we should be reminded that through Jesus' kingdom actions and announcements, his ministry of life transformation was truly eschatological, in the proper, robust, and Hebraic sense of the idea. N. T. Wright and other Third Quest scholars remind us of the central place of eschatology in Jesus' entire ministry. By contrast, our "end times" models seem more like truncated, if not emasculated versions of truly biblical eschatology.

Evangelicals have used a lot of toner, ink, and pixels in responding to epistemology and relativity in academic postmodernism. Might we have a few more things to learn if we stopped long enough to listen to the right questions being asked by popular level post-moderns? Even if we find their answers problematic, they seem to be asking the right questions, and we should be struggling with them too.

Social Identity, Neotribes, and Modern Tribalism

How human beings think of themselves remains one of the foundational questions of human existence. The concept of personal identity has been defined in differing ways by human beings related to their historical and cultural contexts.

Christian missions has long been interested in this issue, and has defined the various ethne (Matt. 28:19) in a variety of ways in the course of her history. The current tendency in missiological circles is to define "people groups" in ethno-linguistic ways.

Modern and post-modern concepts of self add new twists to our thinking. It seems as if the increasing dissatisfaction with modernity and the self defined by consumerism and rationalism is giving way to more fluid concepts of self defined more by shared interests within social networks. Whether goths, vampires, tattooists, or Burning Man participants, these "neotribes" have found a sense of individual and cultural identity that they did not find in either modern secularism or the church. Psychology, sociology, anthropology, and religious studies have been researching these phenomena, and it may be time for the church to interact with these ideas and these people in greater ways.

In my continuing research in these areas as it relates to missiology I came across a documentary titled Modern Tribalism. If evangelicals can get past the initial shock to the sensibilities that this video brings, there is much we can learn about how an increasing number of people view contemporary society and the church. How might the concepts of social idenitty and neotribalism be applied to our understanding of the new religions and emerging spiritualities, both in terms of how we conceptualize and respond to them? How might a new awareness of the multiplicity of neotribes in our communities inform (revolutionize?) our concepts and activities of church as missional congregations? Will we continue to casually dismiss them as the lunatic fringe, or will we love them, learn of them (and from them), listen to their pain and criticism, and embrace them in ways that enables us to walk spiritual paths alongside of them, and in so doing, living and telling of the way of Jesus?

Seeing Ourselves as Others See Us: Rowe's I Love Mormons and LDS Blog Comments

The faculty and staff of Salt Lake Theological Seminary represent some of the institution's greatest assets. I have been privileged to develop a friendship with one of the professors, Dr. David Rowe. David has a new book that was published by Baker Books called I Love Mormons. At the conclusion of a dinner meeting last night Dave mentioned that he has been following comments on his book on a LDS Blog called Times and Seasons. Evangelicals will find the book review and comments on the site instructive, not only for their response to David's book, but also in learning to appreciate how the LDS see evangelicals, particularly in their evangelistic attempts. The book review may be found here:

http://www.timesandseasons.org/index.php?p=2563

Curt Watke and NeoTribal Wiki: New Tool for Missional Christians

A few years ago while doing some Internet research on neotribal concepts of self-identity and social groupings in western postmodern contexts, I ran across Dr. Curt Watke with the Intercultural Institute for Contexualized Ministry. Curt and I exchanged emails for some time but were never able to connect. To my great surprise he called me this week, and we met this morning for several hours in the greater Salt Lake City area in connection with a ministry and personal trip in the area.

Curt is a missional and visionary Christian. He appreciates the application of intercultural missions in the western postmodern, post-Christendom, retribalized context. An important concept for Curt is "neotribalism," which he defines variously as:

1. The organization, culture, or beliefs of a group similar to a tribe.
2. A strong feeling of identity with and loyalty to one’s tribe or group.
3. The fragmentation of North American society that causes a re-tribalization of culture.
4. A group of people with similar lifestyles, attitudes and consumer behavior who live together in common neighborhoods.
5. Not dependent on genealogy but on proximity and choice.

Curt has been working to educate and connect Christians in missional ways that will enable them to connect with the neotribal cultures and subcultures of their communities. One of the tools that Curt has been developing is NeoTribal Wiki. This is a missional knowledge database that has the potential to be very helpful to missional churches. It utilizes the information technology of the Wikipedia online encyclopedia. Within this framework NeoTribal Wiki has plugged in a wealth of demographic and cultural data from around the world that is in the process of being cross-referenced and segmented for missional application.

You have to take a look at the website for NeoTribal Wiki to fully understand and appreciate it, and keep in mind that this missional tool is currently in pre-launch construction, but perhaps a few examples will help to illustrate the value and potential of this resource.

For example, if you click on Browse by Categories, and then select Community Studies, followed by North American Community Studies, you can eventually work your way to a South Carolina Community Study which provides a wealth of data that can prove invaluable to pastors, church planters, and missionaries. Curt and his associates will be adding to this database and including statistical data on other states in the U.S. International data is available as well.

As another example for those working in missions to emerging spiritualities, going back to Browse by Categories, you will see that other divisions of information and topics are of missional value as well. Continuing on the neotribal concept, Curt includes categories such as Religious Neotribes, Spiritual Neotribes, Postmodern Neotribes, and Youth Neotribes. Once developed, these categories help provide what Curt calls "missional culturescapes" that compliment the other areas of missional knowledge in this database that can be shared and studied to assist in the formation of culturally informed mission strategy.

After I reviewed just a little of the information in this missional base I came to the conclusion that this may represent a tool for missions that can revolutionize missional approaches in America and beyond.

Curt was interested in sharing this project with me, and my involvement in overseeing the development of the Spiritual NeoTribes section of NeoTribalWiki, and in working as a Research Associate. I will be contacting colleagues in my network in the hopes of recruiting their involvement and contributions to this project.

I encourage missional thinking Christians to check out this exciting resource.

Let's Do Our Homework and Engage in Personal Dialogue: Final Comments on Mariners Church and the LDS Temple

As the comments section of the post on Mariners Church and the LDS temple indicates, this post has drawn the attention of some in the countercult. I attempted a brief response, but this is a large and important issue. On further review of the entire article written by Keith Walker I noted several problems in understanding of the perspectives of those advocating missional and relational approaches to LDS, an inability to make a distinction between Mariners Church's approach and other missional and relational approaches to LDS, a false dichotomy between relational evangelism and confrontation, confrontational rhetoric, poor reasoning, a lack of any criteria of methodology, anecdotal testimonies presented as solid evidence for countercult praxis, and a general failure to interact with relevant perspectives on the issues as raised by this Blog and many other sources not the least of which is missiology and the history of Christian missions.

The intention of this Blog is to post comments, and to have brief comments in response, on key issues related to mission, theology, and praxis among emerging spiritualities and new religions in the 21st century. It is not a forum to bring folks up to speed with the wealth of material that provides a background for these comments. Effective dialogue on this topic can only take place if we bring a similar level of awareness to the issues. (I have extensive prior experience in countercult theory and praxis, and I would ask my countercult critics to bring some missional background to the discussion.) Therefore, Mr. Walker will be permitted to provide a very brief response to my comments on his article excerpt, this is not the forum for extensive commentary. Mr. Walker, and other interested parties in the countercult community, are free to familiarize themselves with the relevant background data and to then enter into personal dialogue with me (rather than continuing the Blog and email exchanges) as my academic and ministry schedule permits.

In the meantime, I will move on to post on other topics as they relate to the purpose envisioned for this Blog.

Sci Fi, Fantasy, Horror, and 'Reel' Spirituality

I still remember one night in the 1970s when my dad gave my younger brother and I the option of watching The Wonderful World of Disney on television as part of our regular family habit, or a horror film on another channel. The curiosity of youth being what it was, we chose the horror film, and our first exposure to the genre through The Creature From the Black Lagoon began a love affair with not only horror, but science fiction and fantasy as well.

Given evangelicalism's frequent connection of horror with "the occult," after my conversion to Christianity I though such passions had to be jettisoned as part of my new life. Much to my surprise and joy, I discovered that other Christians were also interested in these genres, and that they did not find them incompatible with the Christian life. In my research in the area of emerging spiritualities and popular culture years later, I discovered that these genres of entertainment were important aspects of emerging culture, and ones that the evangelical world needs to consider if it wishes to be relevant to post-modern culture. In this post I will pass along a few thoughts that have come to mind recently after some posts at Matt Stone's Blog Eclectic Itchings.

Evangelicals have tended to either react confrontationally to aspects of popular culture, or to downplay its significance as opposed to "high culture." Scholars now recognize the significance of popular culture o aspects of broader culture and spirituality in the shaping of western plausibility structures. The secularization of the West has resulted in the desire for a re-enchantment of the world, and this is being explored in a number of ways in popular culture. Science fiction, fantasy, and horror in literature and film have been used as vehicles to both express and explore aspects of new religions and emerging spiritualities, and as mythic resources with which to shape new spiritualities for a post-modern age.

In the area of the exploration of spirituality for new religions, Mormonism has great sympathies with science fiction. It has served well as a genre to creatively express aspects of their cosmology. LDS author Orson Scott Card has incorporated aspects of LDS cosmology in his novels, and it is well known that the original Battlestar Galactica series of the 1970s incorporated modified versions of LDS cosmology, although there is less emphasis on it in the current Sci Fi Channel version of the program.

Fantasy has long been drawn upon to express and explore spirituality, from Tolkien and C. S. Lewis incorporating or expressing elements from Christianity, to Paganism and Wicca in more recent authors.

But not only are these genres serving as vehicles to express spirituality, we are also seeing emerging spiritualities that are drawing upon these genres as both mythic sources by which to create new spiritualities, as well as to express and explore them. Australian scholar Adam Possamai provides several examples including The Church of Satan, and the Church of All World, as well as other exotic new spiritualities, such as The Temple of the Vampyre drawing upon vampire fiction, Jediism drawing up the Star Wars films, and Matrixism based upon The Matrix film trilogy.

A few years ago when the Lord of the Rings film trilogy was still unfolding, TIME magazine wrote a story on the phenomenal success of the films that included an interesting sidebar. It discussed the increasing popularity of fantasy films and the apparent decline in popularity of science fiction. This got me to thinking and I'll pass along a few thoughts for consideration. Science fiction has served well as a forum for expressing ideas related more to materialist philosophies. With Mormonism's emphasis on materialism, where even spirit itself is another form of the material, Mormon cosmology fit in well with the science fiction genre's materialist leanings. Science fiction literature and films continue to be popular, but with the cultural shift toward re-enchantment fantasy films (and horror that includes a supernatural element) will likely continue to find a ready audience in the Western world. Those who may disagree with this idea given the popularity of the Star Wars films since the 1970s might take note that although Lucas' films are expressed in the garb of sci fi they are more properly classified as a space fantasy.

While evangelicals may express incredulity in response to such new spiritualities and the pop culture sources behind them, nevertheless, they represent serious spiritual and social phenomena that are proving increasingly attractive to those in the West, particularly younger people. Christopher Partridge notes that these literary and cinematic sources serve as popular sacred narratives that represent "connections between the occult and arts-based culture, particular literature, film and video games..."

I wonder whether it might be possible (from the above it would surely be profitable) for evangelicals to spend less time fighting expressions of emerging spiritualities in popular culture and instead spend more time as students of popular culture so that we might understand the contemporary spiritual milieu, and where Western culture is spiritually "itching," in order that we might actually scratch them where they itch rather than where we think they should itch. And while some of us are complaining about the popularity of J. K. Rowling with the Potter books, how about writing a series of books, or producing some films that draw upon fantasy, horror, and science fiction to creatively and subtly explore Christian spirituality?

Just a few thoughts.

Suggested Reading

Tom Beaudoin, Virtual Faith: The Irreverent Spiritual Quest of Generation X (Jossey-Bass, 1998).

Michael R. Collings, "The Rational and Relevatory in the Science Fiction of Orson Scott Card," Sunsone 11, no. 3 (May 1987): 7-11.

Christopher Partridge, The Re-Enchantment of the West, vol. 1 (T & T Clark International, 2004). See his discussion of secularization and re-enchantment, as well as popular occulture in literature and film.

Adam Possamai, Religion and Popular Culture (P.I.E.-Peter Lang, 2005).

Sandy and Joe Straubhaar, "Science Fiction and Mormonism," Sunstone 6, no. 4 (July/August 1981): 52-56.

A Missional Theology of Relationships

The other day I was thumbing once again through George Hunter's book How to Reach Secular People (Abingdon Press, 1992). Among other things, he has a discussion of relational theology that provoked some thinking in me related to missional ways of being in the postmodern West.

Hunter quotes from Bruce Larson who writes about four aspects of relational theology, including "our relationship to God, our relationship to ourselves, our relationship to the 'significant others' in our lives, and our relationship to the world" (Hunter, 137). It is with the fourth relational element that I did some further thinking on in the context of missional ways of being for Christians in the twenty-first century.

Larson defines our relationship to the world as characterized by "identification, involvement, and service." These characterizations fit in perfectly with an incarnational missions approach among emerging cultures. Christian disciples must identify lovingly with the people, and incarnate in their midst. They must become involved meaningfully and intentionally in their culture, and not merely in utilitarian fashion. And they must engage in selfless acts of service to the peoples they love.

This relational theology and praxis is in stark contrast from what Larson and Hunter refer to as "sterile forms of orthodoxy," and which we might identify with traditional forms of "outreach" to adherents of postmodern, emergent, and alternative spiritualities. Noting the significance of this contrast, Hunter quotes Larson to say that

"the Bible deals primarily with relationships and only indirectly with
doctrine.... Reading the Bible convinces me that the real test of 'orthodoxy' has to do with the quality of relationships far more than with doctrinal stands. Life's real problems are obviously relational; they are only indirectly doctrinal....Certainly [doctrine] may explain to a degree what sin is, and what grace is, but doctrine per se is not the very stuff of life. It merely describes life without enabling it....We are not trying to make people believe 'the right things' so much as enabling them to experience a relationship with God and with one another." (Hunter, 140)

There is precedence for such an emphasis and thinking in the history of Christian missions. The Celtic Christian movement emphasized Christian community, and a sense of belonging and relationships over doctrinal propositions and believing. This extension of Kingdom relationships then became the living, relational context in which faith (and its doctrinal content) could be born nurtured.

A few individuals ministering with a new paradigm among new religions which emphasizes the importance of relationships, flowing out of a theology of relationships as part of a broader missional theology, have been the objects of criticism by evangelicals for deep relational involvement with "heretics." Yet is such a relational theology really out of bounds? Is there biblical room for such theological development? Does it not have some precedent in the history of Christian missions? And what might it "look like" if we placed less emphasis on a theology of information and propositional proclamation, and instead reframed it within the context of missional relationships?

What might be the results for both Christian disciples and the peoples among whom we live and minister if we developed a theology of relationships for the twenty-first century?

Boniface and History of Missions: Toward a Criteria of Methodology

How do we determine missions strategy? Churches and parachurch agencies are engaged in missions, and utilizing various strategies to accomplish the task, but how might we pause and reflect critically on methodology? The dovetailing of a discussion in my seminary class on the history of Christian missions, and a post on another Blog, come together to provide us with some helpful ideas.

In The History of Christian Missions class at Salt Lake Theological Seminary we recently looked at Roman Catholic missions as discussed in Ruth Tucker's book, From Jerusalem to Irian Jaya (Zondervan, 2004). One of the figures we read about and discussed as a class was Boniface, who worked as a missionary in Germany among Pagans in the Middle Ages. Boniface felt that dramatic action was necessary in order to communicate to Pagans at Geismar, and he decided that chopping down a sacred oak tree identified with the Thundergod was an appropriate course of action. Althought the act was defiant, there was a positive outcome in that the Pagans viewed it as a victory of Boniface's God over that of the Pagans. Boniface was encouraged by the reaction of the Pagans and it emboldened him to continue in confrontational fashion among the Pagans, resulting in his destruction of temples, shrines, and sacred stones.

As our seminary class discussed Boniface I was asked by a fellow student for my views on his destruction of the sacred symbol of the Pagans, and how this might relate to my call for greater emphasis on missional approaches in the West among emerging spiritualities. I responded by noting that although Boniface continued his ministry in confrontational fashion for some time following this event, he later questioned the validity of this aggressive approach. He later abandoned this approach in favor of building monastic communities which served as mission outposts.

Another historical consideration comes from comparison of the approaches of other Roman Catholic missionaries, Raymond Lull and Francis of Assissi, both working among Muslims. Lull engaged in a threefold approach that included apologetics, education, and evangelism. Lull's approach was aggressive, and Tucker notes that although he claimed to reach out to Muslism lovingly, "his message was often very offensive, and may have further embittered the Muslims toward Christianity." By contrast, Francis "proposed that the Muslims should be won by love instead of hate." His approach involved dialogue, relationships, and service.

How might these examples from the history of Christian missions inform our missional task in the twenty-first century? And how did I relate these examples to my response to my fellow student?

The history of Christian missions provides for us a number of examples from those who have come before us and who have ministered in a variety of differing cultural and historical circumstances. They need to be considered individually and collectively in these differing contexts, and then with appropriate adjustments, application can be made to our own circumstances.

I believe that one of the things we can learn from such examples is the need for balance. Contrary to some misunderstandings of my views, I am not opposed to apologetics or confrontation in missions encounters. Boniface provides us with one example that may have been appropriate for his cultural context. However, simply because Boniface was confrontational among Pagans at Geismar does not mean that similar approaches were appropriate at other times in his ministry, or that they should be normative for us. How the should we understand such important historical examples and formulate a strategy and application for the present day?

One of my favorite Blogs is that of Ryan Bolger. Ryan is a missiologist who teaches at Fuller Seminary. I had the pleasure of hearing him speak at a conference at Fuller in 2004. Ryan recently posted a discussion on his Blog that mentioned his teaching method in one of his classes. (See the link to Ryan's BolgBlog in the Blog links in the right hand column of my Blog.) Ryan has been teaching a class to folks that include campus ministers. They were interested in learning about evangelism strategy, but rather than teaching principles from church growth or business models, Ryan remembered that the students had recently had classes on culture and worldview. So he had them read through the Old and New Testaments looking specifically at missions texts. He then had then review church history, followed by nineteenth century missions. He then had them reflect on all of this in order to extract certain ideas and patterns. Finally, he encouraged them to make cultural adjustments appropriate for the contexts of their campus ministries, all with an eye toward developing evangelistic "strategy."

What does all of this have to do with my discussion of Boniface, and how does it relate to the development of missional strategy? My class discussion, and the study methodology Ryan Bolger urged for his students, reminds me that our study of missions will be a helpful corrective for the church in a twenty-first century postmodern context. We need to engage in fresh reflection on missions in the Old Testament with the missio Dei and the calling of the nation of Israel, and then proceed to see how the early church continued to embody and proclaim the Kingdom message. We must then proceed to reflection on the examples of those who have come before us in the history of Christian missions. From all of this we can then identify certain missional and theological principles that can then be applied (with appropriate cultural modifications) to our own ministry contexts. The insights we can gain from such reflection are applicable not only in missional approaches to emerging spiritualities, but to broader missional considerations in the Western world with the passing of Christendom culture. As Scottish missiologist Andrew Walls noted:

"It is now too late to treat Western society as in some sort of decline from Christian standards, to be brought back to church by preaching and persuasion. Modern Western society, taken as a whole, reflects one of the great non-Christian cultures of the world. There is one department of the life of the Western church that spent centuries grappling with non-Christian cultures, and gradually learned something of the process of comprehending, penetrating, exploring, and translating within them. That was the task of the missionary movement." (Andrew Walls, "Western Society Presents a Missionary Challenge," Missiological Education for the Twenty-first Century, ed. Dudley J. Woodberry et. al. [Orbis, 1996])

If the Western church is willing to rediscover its missional heritage (and imperative) I believe we will have taken a significan step toward laying the groundwork for both a criteria of methodology, and specific methodologies themselves (although we need to embody being missional as the church rather than to merely implement strategy and methodology). The interface between missiology and theological reflection will enable us to sort through the issues that the experiences of Boniface, Francis and others pose for us today.

Criticism and the New Paradigm: Time to Eat Some Fruit or Something

One of the great scenes in M. Night Shyamalan's film Signs takes place in a children's bedroom in an old farm house. The background for the scene is the growing tension over crop circles that keep appearing worldwide that some wonder may be a harbinger of a pending alien invasion. In the scene Mel Gibson's character is sitting on a bed with his son and daughter as they thumb through a book on extraterrestrials. They pause to look at an illustration in the book of an old farm house under attack by an alien spaceship that hauntingly resembles their own house. As they look more and more closely at the painting their tension rises, and then...the phone rings causing them all to jump! Mel Gibson's character says something very fatherly in response, something like. "I think this family needs to calm down and eat a piece of fruit or something."

It's easy to get worked up over things that we care passionately about. But if we aren't careful, our zeal for important things gets the best of us, and we end up overreacting, and perhaps jumping to conclusions and missing some important things in the process. I believe this has taken place in reaction to the growing evangelical missional (and relational) paradigm for understanding and responding to new religions. Well meaning evangelicals have misunderstood the activities of a few individuals utilizing this different approach, and as a result, they have impugned the character of good people, and missed the promise of a new approach to new religions at the same time.

Recently someone in the countercult community issued a public criticism of a respected scholar and apologist who has pursued a more relational and missional approach to Mormons and Mormonism. His efforts reached a negative crescendo (for the countercult ministry at least), and a public statement was made that linked the apologist with what was labeled "the new Liberal Apologists and their Politics of Appeasement". With this label, and some of their discussion that followed it, the concern is that some pursuing the missional model are somehow compromising Christianity in liberal fashion, and are more interested in appeasing those in new religions, such as Mormonism, who are seen as believing in spiritual "pornography" (their word, not mine).

I find this harsh rhetoric unfortunate on a number of levels, but it is not surprising. A few individuals have analyzed the countercult approach to new religions and have characterized it as placing more emphasis on boundary maintenance and a defensive reaction against perceived threats from new religions (or "cults" in their terminology), rather than proactive missional or evangelistic engagement. Of course some in the countercult have resisted this characterization, and have stated that it is inaccurate. But the reaction of some in the countercult, including the reaction referenced above, demonstrates the reality of the countercult boundary maintenance approach, and that its sights are not merely focused on new religions.

Unfortunately, I have had my integrity and orthdoxy questioned by figures in the countercult, and while it has not gone as far as the case mentioned above, I have no doubts that some may already consider me a "Liberal Apologist" practicing my "Politics of Appeasement". Nothing could be further from the truth. I and others have adhered to the countercult framework of a heresy-rationalist apologetic and have seen its limitations and problematic nature. Our interaction with a broader palette of information and perspectives, including religious studies, the sociology of religion, theology in cross-cultural contexts, and cross-cultural missions, have given us serious reasons for abandoning the dominant paradigm. But this doesn't mean we're theologically liberal, or that we would rather engage in appeasement rather than pursuasion in the way of Jesus.

Make no mistake a about it. A new missional paradigm is developing among evangelicals in response to new religions and alternative spiritualities. It has been expressed internationally by a number of thinkers, including the Lausanne Committee for World Evangelization. and it has caught the attention of at least one academic to be discussed briefly in a forthcoming book titled New and Alternative Religions in the United States (Praeger Publications). In response to the new model some in the countercult have expressed feelings of marginalization, apprehension, and defensiveness.

I appreciate the zeal in the countercult for doctrinal orthodoxy in response to heresy. But this zeal is clouding sound thinking and is precluding individuals from considering the merits of a new approach. The heresy-rationalist paradigm is apparently serving more as blinders, rather than as an appropriate tool for understanding and communication. We're so worked up over this issue that I think it's time to take Mel Gibson's advice: we need to eat some fruit or something.