Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
[o r e w o r d hy ALA HIRSCH
CREATING
A MISSIONAL
CULTURE
....,
tt
..
------- -
rOIUIPpl'jr.
r
-- .. I
I I
"
I,
""""'"
Tllr
1 M
j.j~
r- r.....,.,'-'.\"1....11.
I M uucr u
I K H
[o r t h e
"JR Woodward reads widely, writes defrly and lives deeply. Creating a Missional
Culture rcflects a11of thar. Read it and explore what leading can be in lhe .trange
new worlds of mission in North America."
DAVID FITCII, B.R. Lindner Chair ofEvangelical Theology, Norrhern Seminary, and
aurhor of Tbe End ofEvangdi(lJlüm~
"I have been craving a book that would facilitare rhe reimagination of church
culrure, and ir is finally here. This ís a book I hope many will devour."
DWIC~(T J.FRIESE:-I, associare professor of practical theology, The Seartle School of
Theology & Psychology, and aurhor of Tl;y Krngdom Connectcd
"A relevant and important book for every congregation. The chapters on poly-
cenrric leadership alone are worth rhe price of rhe book."
MARv!:CnE MORSE, professor ofleadership und spiritual formaricn, George Fax
Evangelícal Serninary, and author of /Vlaking Roam for Ltada,l;ip
"While some erroneouslv insisr 011 dichotomiúng between rnissional and spir-
itual forrnation, JR rnakes a solid case for rhe necessary intcgration af the two.
Iudeed, authenric spiriruality is rnissional rhrough anJ through. JR's work accen-
tuarcs this holistic approach to our disrinct yel integrated calling as equippers: as
an apostlc, propher, evangelist, pasmr or tcacher."
WIL llER~ANDEZ. director 01' rhc Mastcr of Arts In Spiruu.il Forrnarion and Leadcrship.
prin!!: Arbor Universírv, and author of Henri Nouuien and Sp,ritual Polarnia
"JR Woodward blends head, heart and h •inds tu reinvigorare rhc church. I hi)!.hly
rccornrnend rhis book fur those studying missiol<?gy. ministry anJ ecclesiology."
ih'los YONC.J. Rodrnan William, Professor otTheolozv, Regem Universuv Schoul
()f 1),V1.nlty. and aurhor of TI;,· R/bit, O"abil!ty, and Ih, Cburdr
How cun (Jod's people glvc witness [O his kingdurn in an incn;asingly pust-
Chrrsrian culturer How can thc church rccover its truc rnission 111 thc tacc of a
world in necd? Books published by Intcrvarsiry Press thut bcur thc Forge irnprinr
hclp birrh and nurrure the rnissional chureh in America and hcyond. For more
info: matiou un Forgc Arnericu, visit www.forgeumerica.cum.
EQUIPPING LE"'DE~$ fOR MINISTRY.
EPHESIANS 4:12
God has called us ro ministry. Hur ir's not cnough to have a vision
for minisrry if you don'r have rhe pracrical skills for ir. ar is ir
enough to do th<; work of ministry i f what you do is headed in rhe
wrong direction. We need borh vision and expertise for d[ecnve
minisrry. Wc necd praxis,
www.ivpres~.com/prax:is
IfllrrVóJrsdy PUH
P,O a.X 1400, Do",",,, Grofle, f L 60515-1426
W(Jrld Widt WtÍJ: 'W'W'W. ivprtss.com
E-maIl: ~ma;MPftJprt$l.cDm
dll nghij. reserved No part oi tins ÓQ,,!t. maJ b~ reproducsd rn any fqrm -unthout usrütcn pU-frtlSStOn IrtJll1.
lnlt1'VaTllly Pras
Ali Srrrptllrt: ouottuions. untas fJlh"rwLU indicatrd, are (lJktrt j70m Ih,. Holy Blblc. Today's New I nrerrtationa l
Vemo,,-, ~.JIV·Cap)'r1ghl Ç) 1973,1978.198-1,2010 óy Biól,,", f.c.''' Usd Ó, /,<rmiJúon Ali righlIreia-tJ<d
suorídunda.
Ta.b/~ 52 011 Pil.{~ 71u repri ntcd /roml\<lemoric:s. l Icpes, and Ccnveraanons: Apprccieuve lnquirv a nd
CllOgft;g~ril.,n:11 Ch;lllgC b)' "'JJT~ t,1/{ Branson, lJJtih p~fhHu:()"i"Qm !heAlb'lrI insnruse. Copyngh( l!-J10V-I oy
Jh( AJban lnsncute. [nc f lcrndon, VJ'I lU! righ/J reserucd,
Wbil(. iJ./i !t!Jrr~s in !hil bfJd IJr~ t rur, ~Oml.'"nama t-Ind idt:ntifving i,tflrt1jt,ut()n In th;r "(}(lE 11m.'/'hU11 r"fI".v;~d /1)
g~r~~;,;;:
gre~1l {nh:rS':.Jnuv
rl'for"..:tr .111l
Pr~~í U,ommlUt!d!Q pT.fJter/tng tlu ~TMJJ,.t)IJI"~n{ u nd lo tlx rI.'"Jpomih/t: ure.of n.IJlurlll
mrrnbcr o/Cru/; Prcss JJlil".;/i'L·~ wr!
.;.Il': r':'.v,lcd p&Jp<rwh~ll~f!r pfJ~Jlbl~~ TQ Icur n
mlll~ lliJlJlIl !h.- (;rfUl IJr~ss 11II{talltl~. viril <"W"W'W.,!runprrni""t.ur'tIf!.~rt.>
your laith. bope and loue inspire me. Your wi/lingness to explore
Ihrough Ih!! POWf!T olthe Spirit to the gloTy ,-?/God and for lhe good
'\ ~!
l
'"Y qH J
I
/1
I
/
I
Contents
TABLES
5.1 Leadership viewecl through the Míllennium Matrix. 68
5.2 Classical sciences versus new systems sciences . . . 71
10.1 Equippers, focal concerns and te/os (destinations) 121
11.1 Apostles. . . . . . . . . 126
11.2 Discipleship continuum . 127
12.1 Prophets. . 133
13.1 Evangclists 143
14.1 Pastors , . . 152
15.1 Tc::adlc::r~. . 162
ló.1 Equippers . 180
17.1 T'hick practices and creating missional environmcnts . 189
A1.1 Apostles: Drearn awakeners 226
A1.2 Prophets: Heart rcvcalers . 227
A1.3 Evangelists: Story tellers 227
Al.4 Pasrors: Soul healers . 22R
A 1.5 Teachers: Light givers. . 229
2.1 Five-point scale . . . . . 231
2.2 Theological evaluarion . 232
A2.3 Churacter cvaluation 23.3
A2A kill evaluarion . . . 21'1
A2.S Missional evaluarion 2st
Foreword
As our best leaders know, in jusr abour every Western cultural setting
that the church find itself, we are facing somerhing of a crisis. The
somewhat gloomy situation broughl about by lung-term institutional
and spiritual decline has been forcing church leaders to ask some pretty
.rrobing questions abour the church's identitv, pllrp()~e anJ pruct ices.
It's fair to say that rhere has been some pun ic, as well as a fair bit of
denial. But a crisis there is anyway.
This is nor all bad. While the rheological, spirirual, orgunizationul
anti missiological rnalaise poses a d irect threar ro Chrisrendom church-
as-usual, ar the same time it presents us wirh an opporrunity to clcan
out, to do some nece;:ssary pruning. Any dccenr crisis does rhis: whcn ir
is well-faccd, it facilitates for thc movcrncnr or ,)rg.lI1iz,Ltiol1 .1 r.ul ic.t]
recover)' of its dcfining idcus.
This is pcrhaps truer of thc church rhun ir is of orhcr orgall iz.itions.
As people who bclieve in rhc uuthorirv of Scripturc and thc Lln iquc role
o OUt Founder, we must constantly return to thc sclfsame cncrgic:; rh.rr
initiatcd thc carly churcbif wc are to truly rcd iscovcr .1 scnsc of who wc
are, why wc are here and how wc rnusr .140 .ibour bLing rhc church iJ,.H
Jesus intcnded in the firsr place.
Lcarning systcms theorv asscrrs rhat ali lc;unint; takcs placc wl icn
programming is subjectcd tu questioning (L=P+Q). An nrg-aniL:Llion
begins to (rcllcarn when it applics honcsr, cxplorarory qucstion ing tn ali
kcy aspccts of lht; organization/sysrcm. T'his qucsrioning in rum ini-
riatcs a search for betrer answcrs rhan thc nnl"<; currcntly on oflcr, Ap-
12
CREATlH& A MISSIOHAL CULTURE
plying the lessons of learning systems theory, then, what are the pur-
poses of the church? What is the nature of our core message, and how
do we acrually embody and extend it? Is the gospel really capable of
renewing the world and transforming the hearts of ali human beings?
Did Cod realiy mean for the ecelesia to be the focal point for the
wholesale renewal of society? Are we reaIly called to be a colony of a
much-disputed kingdom, ar did Jesus actually intend rhar we becorne
the chaplains of a so-called Christian civilization in the West? Why do
we do things the way we do? These are questions that take us to rhe
roots of the ehurch.
Undergoing such radical qucstioning iniriares a serious pursuit for
the rediscovery of our most basic seripts-or, to use another metaphor,
our orienting maps-in an attempt to reorient or resituate ourselves in
the world. In many ways it can be said this is exaetly what constitutes
the hearr of re-neuial. And if we do ir well, with ali the intellectual in-
tegriry and spiritual passion that we can mustcr, we will reeover a rnuch
more authenrie understanding (and experience) of ourselves as ecclesia
than rhe one we now possesso
Having spenr much of my adult years grapplingwirh thc factors that
together form a dynamic, disrinctly rnissional ecclesiology, I also fully
believe rhar the ccclcsia (church) that Jesus intended was speci fically
Jesigned wirh built-in, self"generarivt: capaciries, and was mude tor
"u(hin~ less rhan world-transforming, Iasrillg, revolurionury irnpacr
(see, tilr CX<llllplt:,Mr J 6:18). We werc almost certuinly nor rneant to
hccorne a dOnll;~(ic.ltcJ civil rcligion! As Iar as I can tell.jesus intcnded
us to be sornerh inl{ of a pcrmanr'llt r/?'vo!,,/úm-no lcss rhan an expunsive
ourposr of the kingJom of GoJ. vVhen we are nor acruully being tbat,
then wc have gUl lo rake srock in a b'g way.
\Ve ~eL glimpscs imo thc design and rurro~es rhat Jesus intended for
his ccclcsia in var ious rexrs scrttcred throughout rhc New Testalllt:nr.
But few are as clcar, aurhoritarive, and significam for the church as
those found in rhe book ()f Ephcsians. Ephcsi:ms is rightfully con-
sidcred the coust it utionn] documcnt ofthc church. Everything abour ir
hus rhe ring of constitutional ity. To use another rnetaphor, ir has long
bccn considered as containing the basic genetic cedes of thc church-
Foreword 13
sidered, and peppered with rhe kind of rnissiological insighrs thur 011 1y
an apostolically inclined leader can bring. As a long-time pructitioncr of
CREATING A MISSIDNAL CULTURE
The sociologist Alvin Toffler once rightly observed that the illiterate
of the future will not be those that cannot read or write. Rather, they
will be rhose thar cannot learn, unlcarn and relearn, lf you are indeed
willing to unlearn the cloying, missionally impotent ecclesiology of the
traditionalisr paradigms, and subsequently relearn whar the BibIe itse1f
(and the history of m issions) direct1y says in rhis rnatter, thcn rhere will
be much hope.
ALAN HIRSCII
Acknowledgments
Paoi Thomus
This book would nor have bccn writtcn if ir were not tor all the convcr-
sations that wc have had over lhe yCJ.rs. Thanks tor your friendship und
support.
[n/~fl in BlacksbllTg, VA
J'm rhankfuJ ror a11of you (1200+) whom I've had to opporruniry to connecr
with in my time in Blacksburg. You helped me becorne a better person.
Ecclesia Nelwork
I've thuwughly enjoyed rhe journey ofplanting more m issional churches
with you und experiencing yOllf faith, hope and love along rhe way.
You're rhe besr, Now help me sell this book. lo!.
My Felkn» MAGL'crs
I'm grateful to ali my íclhiw clussmares anJ professors in the Master of
Ares in Global Leadership (MAGL) program at l-uller Theological
Serninary. You guys are the real deal, 1 want to give a special thanks to
Acknowledgments 17
Bob Freeman, who had the faith to start this program, to Eddie Gibbs,
who made himself available for independent studies, and to Shelley
Trebesch for just being you.
Interl/arsity Press
I'm deeply thankful for a11thosc who supported me at IVP, especially
my editor Duve Zimmerman, who gave me suggestions that rnade this
book mueh betrcr chan ir was, And thanks to Andrew Bronson and
ream-i\drianna \Nrighr, Narhan Baker-Lucz, Lcah Kiplc and Suunnc
Carn field-for your warm welcorne arul for ali yOLl are Joing to hclp me
ge! rhe worc] out ahour this hook ,
Tri.ullc1,CoJ
falha, lhani... yvu fur your unJyin)4 love. jcsus thank yuu IOf yvur li 111
itlcss gracc. Holy Spirit, thank yOli for your comforr, direction ano
pnwer. I arn blcsscd, and my praycr is that this buok might be J. blessing
to many for your glory and the good of rhe world,
Introduction
Culrure is like gravity. We never talk about ir, except in physics classes.
We don t mclude gravity in OUI weekly pIanning processes. No one gets up
thinking about how gravity will affeet their day. However, gravity impaets
us in everything we do, every day. Like gravity, the eulture of a eongre-
gation can either pull people down to their base instincts or lifr people up
to their sacred porentíal. We creare culrure, and culture re-creares uso
If we want to ereate a missional culture in the congregarions we
serve, we need to understand how the different elernenrs of culrure
work. The language we live in, the artifacts that we make use of, the
rituais we engage in, our approach to etbics, the institutions we are a
part of and rhe narratiues we inhabir have the power to shape our lives
profoundly. In add ition, we need to cultivare fearning, healing, uiel-
coming, Izbaating and thriving environrnents, We do this by yielding
to the work of the Spirir in our lives by developing communal rhythms
oflife-grace-filled spiricuaI praetices whieh engage our senses, grab
our hearts, tor m our identities and reshape our desires toward GI..IJ
and his kingdorn.'
It's not cnough to simply n/lU/age: rhe culture we operare within. For
wh ile managcment acts untbin cu lture, leadcrship createseulture. In fact,
our very approach to Il'czde:nhip shapes culture in profound ways. Hier-
archicalleadership tends to brced an individualistíc approach to spiritual
forrnarion, while polyccnrric leudership Iends itsdf to a more eommunal
approuch. If we desirc to conncct wrth the digital generarion, we need to
Iearn to livc as a cornrnuniry of leaders wirhin thc communiry.
Back in 11198 my fríend Pavi Thornas and I started meditating and
rhi I1king Jeeply ahour thc hook of Ephesians, in particular the rirsr half
of Ephesians 4. When pbnting our churches in LA, we sought ro ex-
peli rncnr in how to in habir this tcxt, becausc in rhis passage the apostle
Paul makes a di rcct link bcrwccn rhc spiritual maturiry of rhe church and
thc fivc kiuds vI" l'lluippers opcraring in thc chureh: aposrlcs (what I
nickname drcarn awakeners), prophers (heart rcvealers), evangelists (story
tellers), pnstors (sou 1healers) and teachcrs (light givcrs). As the equippers
incarnate their livcs and mi n ist ries within thc body, the whole body
will be aroused and awakened to live in thc world, for the sake of rhe
world, in rhe way of Christ.
Introduction 21
As you read rhis book, ask God to show you whar is helpful thar you
should apply, what is unhdpfuJ rhar you should disregard, and tor thc
wisdom to know the diffcrence.
Shalom
.IR WoomvARD
Hol{vwood, California
PART ONE
MISSIO DEI
One of lhe rnost influenrial theolog ians ot rhc last ccnru rv, Karl lhrth.
wus instrumental in the reintroJlu:tion of thc classic docrrinc of missio
7
Dá. We flnd rntssio Dei in SLriptllre: (;uu lhe Farhcr scnd-, t hc Stln
anrl thc Spirit inro rhe world, nnd rhe I;athl.:f, SOl1anJ Spirir sund thc
church inro the world jÕr rhe 5;1 kc t?/the world. In ("lIhcr words, rn isxion
does not originare wirh the church but is derived from thc very nutu re
of God. As Jürgen Molrrnunn has said, "h is 11M the church rhat has a
28 CREATIH& A MISSIONAl CULTURE
lHE PROBLEM
Yet in our most honest rnoments we recognize that we aren'r rhe kind of
people that God wams us tu be. 'vVeuren't even the kind of peopie that
we hope to be. To be honest, sometimes when T 100k at thc worldwide and
local church, including churches 1 have pastored, 1 think, God, tbis isjust
one big mess! And apparenrly, l'm not the only one who rhinks this,
In March 2009 we received the resulrs frorn the widest reLigious
survey conducted in rhe Unired States, the ARIS (Ameri..:an Rcligious
Idenrification Survey) study. There is much to gain frorn this report,
which is based on over 54,000 intervicws conducted frorn f.'ehruary to
ovember 2008. This survey was a conrinuarion of the ARIS surveys
in 1990 und 2001, which are part of the lund ruurk series by the Prograrn
of Public AfÚirs at Trinity Collcgc in Harrtord. Connccticur.
The report indicares major shifts in the Arnerican lundscapc in thc
past eighteen ye,lrs, including rhe facr rhar rhe perct:nragc ot" peoplc
who eaU thernsclves some type of Christian hus droppcd more than
11 pcreent in a gencration. One of the most widely cired resu lts frorn
this survl:y is the signifi..:anl r ise in the number of thc-e whu cluuu no
religious idenrification or faith. This group has grown from 8.2 perccnt
in 1990 to 15 percent in 2008. Ariela Keysar, the associare d irecror of
the study, says that rhe none's (nonreligious) are thc only ~rollp to
havc grown in every state of the union.
30 CREATlNG A MISSrONAL CULTURE
So why are more and more people in the United States no longer
identifying themselves as Chrisrians? What is turning people off to the
church, or ar least some forms of the church? And why is the digital
=generarion the least involved?
While there is no simple answer to these questions, Iwanr to suggest
that ar the heart of the matter is the lack of mature missional disciples,
notjust as individuaIs but as communities ofGod's people. We need to
be more like Jesus.
Neil Cole makes a good point when he says,
StanJcy Hauerwas says the sarne thing in anorher way, "[The rnost im-
portam social rask of Christians] is nothing less than to bc a community
capahle of forming people with virtues sufflcient to witness to Cod's truth
in the world .... [T]hc task of the Church ... is to become a políry rhat
has rhe character neccssary to su rvivc as a rruthful sociery'"
So why elo we lack mature Jisciples anel mature communitic::s of
r;tilh) Om, reuson is rhar we fàil to undcrstand the hidden power of
ndrllre in life tramformation.
Tndividualism saturares American culrure o the point that we no
longer norice it. [ndividualisQl rell« IIS we cun h'~mrne more likcJcsus by
ourselvcs, through :t sclf.hclr prograrn or more efforr, BUI the gospel
tells us transtorm:ltiOIl harren, :IS We embrace [he work of the pi rir in
OI/r livcs togethcr. BecoQli ng mo n- Iikl" .fcql'i is not ., ma ter of trring bur
yic.:lding, sctting rhe <;;lil, Clt" onr livcs to carch thc wind of hc Spirit. It
huppcns whcn we devclop a comrnuna) rhyrhm of life-a collcction of
rh il k , hodily prucrices (Iiturgics) rh,u eng::tgc our sensos, grab our hearrs,
I~)l"fllou r idcnrities nru] rcshape ollrJesircs toward Cod anti his kingdom.
A~ wc collenivcly t'llgagc in gracc-tllled spiritual practiccs, we cultivate
particular environlllenrs that hclp to creatc » missionnl culrurc, which in
turn rcshapcs lIS. As coworkcrs with God, wc crente culturc and culture
What Is MisslOnal Culture ena Why Does It Matter7
31
Although less rhan one hundred yeurs old, the modern anthropolilgical
meaning ()f"culrure» now enjoys a rcmarkahls influcncc within hurn.in
istic disciplines of rhe academy ano wirhin eommol1sense discussions of
Jaily lih:. "In explalJ>\rury impor rance anu i n g-ent.:rahry otapplicanon Ir
In othcr words, the idca of'\:ulturc" sh.lpcs everyrh illg wc di) .l~ hllllJ;lIl',
frorn our tnoughts wh ilc alone to how wc dcvclop 1:1111 i Iy sy"rC:111", til
our inrcractions at the workplacc, to the W:.lys 'I spcl"ifi . coullrr.v tinc!; ih
politics.
Kcnnesol1 understands the po\Vcr o!' culturc in thc devdupmclH uf
char:letcr. Culturc has parricular 1Z,;;r.:t:,,·u. ;;IJfÚiitiDII.,, I iu.u], .uul
dhi.-s thar shapc us as pcoplc, ThL dornin.inr u lturc scc] .., tu 'LILlLt../,ell~
(the church) into irs mold of murkcr-sryl- exchalll4"cs, m.II1U EILI urcd
dcsirc, sdF'sulficicl1cy and addiction. Thc aposrlc Paul puts it rhis wuv,
Don'r bccornc so wcll-adiusred tovour rultur: rh.u rOll fir imo ir withour
CVCII thinking. lnsrcad, flx your .u rcnt inn 011 Cod. You'Il ht.: ch.uu.cd
from tht.: inside out. !{caui[y rec()gniz~' whar hc wunts trorn yOI1, .md
quickly rcspond ro ir. U,,/ikc Ih,' rttltnrr around yOll, always dragglflg .V' 111
32 CREATlHG A MISSIONAl CUlTURE
down to its Ievel of immaruriry, God brings the best OU! of you, develops
welI-formed rnarurity in you. (Rom 12:2 Tbe Message)
Paul tells us that the dominant culture shapes who we become. Ac-
cording to cultural theory, culture is largely made up of artifacts, lan-
guage, riruals, ~thics, institutions and narratives. In other words, the
longuage we Live in, the artifacts thar we use, the rituais we engage in,
our approach to etbics, the institutions we are a part of and the narratiues
that we Iisten to have the power to shape our lives profoundly.
As we look at the culture around us, here are some questions to help
us understand how we are being shaped:
• What is the guiding narratiue of our host culture?
• Which tnstitutions most shape our lives?
• What rituais, practices and liturgies are we engaging in that shape our
desires, our idea of the "good life" and the kind of people we are
becoming?
The idea thet one can or couta at any lime separa te out by some
for the gospel IS about lhe word made ttesh, . . . There cen never be
LESSl/E NEWBIG/N
So here's wnet I weu! Vou to do. God helplng yOI!: Teke your everyday,
God does fOI you 15 fIle cest thlng you cen do for tum. Don't become
Ih/:' IIJs/ue out, Reddilv ":~()51117P wnat ne wsnts from you. dnd quiCk/y
ElEMENTS OF CULTURE
As Ive read on this topic I've noriced that some authors make ir very
sirnple while others make ir 50 complex that the average person has dif-
ficulty understanding what they are saying. Choosing to live berween
complexity and sirnplicity, my approach to understanding culture in-
volves six elements-Ianguage, artifocts, narratives, rituais, institutions
and etbics. These elernents interrelate to create culture and make up
what 1 call the "cultural web."8
When I say stories, I mean rhe primary stories rhar are shaping the
comrnun.ry Whar are rhe Scriptllre storics that rhe grollp focuses UII,
and how do these stories help them love God, rheir oeighbors and their
cnemics more? Wnat srories ar tesrimonies are discussed within rhe
comrnuniry> Whar storics from the churchs history are rehearsed>
What cu rrcnr rnissiona] srories are bei ng retold? Thcse stories convey
whar is valuer] in the communiry. Developioo- u missional culrurc re-
quires enr people to shure how God 's mission is shaping their s[Ory in
everyduy litc.
Rituals answer the question What are our corepracticesê When talking
about rituais, we willlook ar rires, !rac/icc?s and liturgies. As we do, con-
tinue to assess the congregation yOl! serve in thcsc arcas.
Some ritual acrions includc rire s nf passa.e;e, ceremonics that ac-
company and dramatize major events as birth, gradllation, marn.lge and
dearh. When rhe early church starred to connecr with non-jews, ir was
common to bring new Christians through an intense carechisrn, which
had four phascs offcrmarinn anel growrh marked by thrcc rires ofpassage:
we1come into the church, cnrollment of munes, and buprism. This is
documenred in Tb« Aposto/i.: Traditiou, writren by H ippolyrus around
A.l). 215. Dcvcloping a missionul carcchisrn wirh vurious rires of r~t~sa,(!;c
is a way to instill a rnissionul DNA U1 thc congrcgution. Does thc C()Il~re-
gnricn you serve huve a missional carcchism with rires ()r p;l~sagc~
Calcndrical rires, which "give sociullv me.m iIH!;f"lII clcfinirion« til thc
passagc of time;' is unorher way co crearc :\ Illi~~illll:d c u lt ure in Ih,·
congrcgarion.>' The Christian calcnd.ir is ;\ ,:..;~t:;1t CX:\1ll1'11'(Ir rhi, Ry
llbser.'ing lhe Chrj~ri;Ul calcndar we concrcrclv and crc.i ivcly rcrncmbor
what is central to our tàith-the birth, life, dearh, resurrecrion anel
sccond coming of Chrisr, all)ng wirh rhe birrh ol lhe church .rt l'cn-
recosto Thc scuson of Advcnt hclps lIS prepare ror Christs sccond
com ing, and rcrninds l!S to live incarn.uional Iivcs. In Ilbsc.:rvlllg
Epiphany, wc are rernindcd ofjcsus' dcsirc to rcdccrn thc who!c world
and are frcshly rnotivared to join hirn Oll this rnission. Ash Wedncsday
40 CREATING A MISSIONAL CULTURE
prepares us for the season of Lent, where we travei with Chrisr on rhe
way to the cross, in deep seif-examination, prayer, repentance and
fasting. We consider the ways we have failed to join God in bis mission
to redeem the world. Maundy Thursday and Good Friday prepare us
for Easter and the following Easter season, the fifry days where we
celebrate rhe victory that Jesus won ar rhe cross. During the Easter
season we remember how Jesus conqucred death anel celebrare the evi-
dence and first fruirs of the new creation. Pentecost is a reminder of the
gifr of rhe Holy Spirit and how we can taste the future in the presenr as
we live in 5pirit-transforming comrnunities.
In what way does the congregation you serve use calendrical rites to
bring a missional meaning to time in a habitual way?
Practices or spirirual disciplines reshape our desires and point OUI
ple's honesty and love for Cod? How do they help shape people for
God's purposes in the world?
Institutions. Some may consider that thinking about the ehureh as
an institution runs contrary to creating a missional culture, but the fact
is that institutions shape and mold us in subsrantive ways and represent
an elernent of stability, lnstitutions can be an ally to movernenrs. The
issue is not institutions; they will be with us forever. Thc problcm is
institutionalism, when rhe institution takes on a life of its own and
starts rewriting the story thar gave it birth, or when an institution over-
steps its bounds and beeomes 'o bureaucratic rhar death i inevitable.
Farnilies, church and governmenr are good; the wrong use of thern is
what is bad. Instirutions answer the question Houi wil! uie fu(fi!! God's
calling together?
The ehureh is a living organism as well as an institurion. Institu-
tions are necessary for 1ife. Miroslav Volf, with rhe help of Perer
Berger and Thornas Luckman, defines an insrit .•ition as "rhe stable
structures of social i nteraction" that develops when at least two people
do the samc th ing togerher repearedly.!" With th is dcfinition it is
clear the church is an institurion. Ac 'oniing tu Volf, two pr im.ir y
factors shape rhe life of an institution: the partem of power distri-
bution and internal cohesion and unity, Understnnding h0w a congn:-
~ation handles power distribution uud how rhey rnu intuin unity when
ir comes to thcir vision, strategy and marks of tairhfulness helps
disccrn thc culture of the church. lf the church as an insritution IS
rheir sucrcd potential. Thus the entire b.xly is activ.uci] for Cod's
mission in the world. We have ull bcen sent; ali of us .irc to tc.icl: une
anothcr, ,,!tare our failh livc in thc Spirit an.l .ldmini"tc.r h,-.t1in~ tll
onc anothcr. Ilow rnuny pcoplc in rhe eongrel!;atiol1 y011 serve umlcr-
stand that they are "a chosen pcoplc, a royal pr icsthood;« hnly nar ion ,
God's spcciul posscssion" (1 Pet 2:9)?
Struct ures, jymboll and jystanJ are closcly rclutcd to the inst it urion.
Structures deal wirh the various ministrics 01' rhe church, Thcv deal
with thc following qUCStiOI1S: r Iow is powcr distributcd? Who mukcs
42
CREATlNG A MISSIONAL CUlTURE
what kind af decisions? Whar is thc straregy of rhe group, and how is
the group organized to fulfill rhar strategy?
As you assess the congregation you serve, ask yourself these ques-
tions: Does the congregarion takc a hierarchical or grass-roots approach?
Does one person wield authority, ar is authority revoJving and dispersed
(a polycentric approach)? 1s rhere a bottlencck in the strucrure, ar does
the church takc a more open-snu rt:e approach> ls cohesion maintained
by rigid authority or rhrough relationships and collaboration?
Our Jjvcs are surroundc:J by symbols-a wedding band, golden
arches, a Nike swoosh-artitacrs that ar a glance bring a rush of
thaughts and emorions. Symbols have been a long parr of whar it means
to be human, from rhe Egyptian hieroglyphics to the drawings found
on the wails of catacombs. Thc archirecrurc of thc building we meer in
and evcn how ir's er up and organizcd symboLizc differcnt things. In
cleveloping a mis ional Cultllre the lcudcrs ask qucstions like: What
JOt:~ the physical cnvirolllllcnr signal [() people? Wh<lt does our logo or
church narne signi(v to our COllllTluniry? What are rhe symbols of
success in the commllnity? DI) they hclp move pcople toward God and
his mission ti)r rhe world>
walk with 1I~ ar every rnorncnt of our livcs, Ir is a way Dt st.\ying l"()I1-
nccrcd 10 (;od, heil1)!; nourishcd hy rh« S)llrir. 111 wh.u W;}y~ d"c~ r lic
congrcgancn vou serve cquip mcmbcrs lo ahi,lt: in Christ, to g;ct into
rhvthrn-, .,fliL th.u rcsh.ip •..thcir dcxircs?
[3eC<luse oi" ·w};o wc are. we Ii-o, ,liiTcrclllJ}. \VllcII ,~C rc,tli/c HC .uc
scnr pcnplt-, whcn wc uudcrsr.md wc are ambassadors of Chri-«, ir
shapcs us tor mission. Doillg is abour hearinL!; the fruir of lhe Spiru,
making rhc llh))C": to wulk in rhc Spinr .nsrcad or'w.dking 111 thc flcsh.
As we Icarn ln abide in Chrisr rh rDlIt;h th il k prac rire~ of rhe hcur t (Iit
urgies), wc will dcvclop a counccrion wirh CoJ, a tlow oflifc bcrwccn
GoJ and u~-like;l hranch ro lhe "inc. Cod's li k- will rlow inro OIlf';:I~
44 CREATING A MISSIONAl CUlTURE
OVERVtEW OF ELEMENTS
So the cultural web involves language anti artifaas as well as narratiue,
ritual}, institution and etbics. Scek to stash these six elernents in your
rnind. As you reflect on narratiue, rernembcr ir involves theology, stories
and doctrines, As yOLlreflect 00 rituais, call to mind rites, practices and
liturgie. As you think about institution, ler ir rrigger the memory of
struciures, symôols anti JYSll!11'H. And as you dwell on ethics, let ir bring to
mind being, doing anti rcf!ecting. Each of rhe elernenrs i nrerrelatcs and
gives IlS an understanding of culture as a whole. Take some time to fa-
miliarize yourself with these elemcnrs, beca use rhese ideas are woven
throughout thc book, sometirnes in more focused ways.
I laving growl1 in our understanding ot culture, let's now take a look
ar rhc fivc envi ronmcnts needcd to crente u nussional culrurc. As we do,
as yoursclf, How strong are tbcs« ernnronments in tbe church that I seruei'
3
ALAN ROXBURGH
Christ tumselí gave the eoosues. the prophets, the evsngensts. tne
pastors and teachers, to equip his people for works of service, so lhat
the body of Cnnst may be built up until we ali reach unity m lhe faith
and in the knowledge of tne Son of God and become mature, attammg
to the whole measure of me fullness of Ctuist.
Helen Keller, the htind-and-deat woman who 111;10" hisrorv hy lcar ninz
to overcornc her disabi lities, W'\S once nsked 1f rhcre w;\~ .myrh ing wor sr-
rhan being blindo he answered, "Oh yes! Therc is sornething worsc
than being blindo lt is being able to sce and not having any visiol1,"1
While rnost leuders have vision srarcmcnts, how lIlany would yOl! say
have cluriry in regard to the kind of culture they desire to cultivare in
thc eongrcgations they serve? As lcaders recognize the powcr of cu lturc,
ir hccorncs imperative to dariFy rhc kinds of cnvironmcnts that will
46
CREATIHS A MISSIONAl CULTURE
lEARNING ENVIRONMENT
gnod neW$()~·Jesusrhrough thci r <terions und words, 1 hey havc buih hos-
pitaIs nnd scllOuls. They have givcn sacri.ficially to help alleviarc suftcring
What's Going On In the Cutture of ttie Ctiurcn You Serve?
47
learning Environment
As you think about the congregation you serve, how you would rate it in
regera to cultivatmg a learning environment? Here are some questions
to guide your rettection.
• Haw rnany are (;It;tlvely IIlterddlfl~ wllh lue Gud'~ .-;túry <.15 ,t
relates to therr local cantext and fTlISSIOn'
HEAUNG ENVrROHMENT
If a congregation dcsires to bccornc more wholc and holy, rhcv nccd to
cultivare a healing environrncnr as well, whcre pcople can ruke ofr" iheir
48 CREATING A MISSIOHAl CUlTURE
masks and live imo their true selves in God. Too often churches are over-
program med and leave roo little time for people to re1ax, playand enjoy one
another, Franríc minisrry and busyness sometimcs are ways to avoid facing
OUI true selves. A congregation that both works and plays becomes family.
A healing environment creates space for people to pursue living out a life-
giving spirituality within community and engage in habits that refresh
them physically, recharge them emotionally and renew them spiritually.
A healing environrnent helps the congregation seel: wholeness and bo-
liness. This comes first through understanding God's unending love for
us: "Most of us werc taught that God would love us if and wben we
change. In fact, God leves yOl! so that you can change. What empowers
change, what makes you desirous of change is the experience of love. 1t
is that inherent expcrien e oflove that becornes rhe engíne of change."3
As John has said, "We love because he firsr loved us" (1 J n 4:19). So for
deep healing to take place in our lives, there needs to be an armosphere
of acccptance. As Paul has said, "Accepr one another, then, jusr as
Christ accepred you, in order to bring praise to God" (Rom 15:7). What
does it mean to accept someone?
Healing Environrnent
How would you rale the healing environment in tne cburcn yOL! serve?
Think about these questions.
• How well do people know each other and share life with each
another?
WElCOMING ENVIRONMENT
Cultivating a wekClming environrm:nt meuus helpina rhe comrnunity
practice hospiraliry as a way of life. We huve u11 fdr the puin of ex-
elusion, offceling unloved, unwelcomed or unappreciareJ. We c<ln;tll
recall wound wc have rcceived. And wc huve ali felr rhe longing to bc
a part of some cxclusivc group. While the nurrative of ou r world en-
courages us to be exclusivo, the narrative oi" God encourugcs some-
Welcoming Environment
/s your church cuftivating a welcoming environment? Use these questions
to attain a new vision for the cu/fure of the church you serve:
• How wel1 dop.s Ih" frlith com"'-,urlfty reflec the diversrtv of the
nelghborhooti )
• How many people willingly initlate with people wno are dlfferent
Ihan thern>
wnets Gomg On In the Cutture of lhe Ctiurch You Serve}
51
L/8ERATlNG ENVIRONMENT
Cultivating a liberating environmcm encourages pcople to crnbodv a
holisric gospel, helping peoplc cxperiencc liberation frorn personal and
social siris by lórming Spirit-transtorming comrnunitics. j\ !ibt:Lltlng
environment encourngcs people to overcornc addictions, grow in per-
sonul holiness and livc in the power of thc Spirir.
LJltim:ttely :l libcranng environrncnt helps rhe con!!;rel?;alioIl/'"rJUl'
God's sba/om-"rhe.: wa)' things oughr to be ". r r i~ allCllll scci ng t hc re.:-
.rliry ofGod's kingdorn orou,!!;hl to bcur on rhc carril. Ir s whcn cncrn ics
.irc rcconcilcd, mjusuccs arc m.ulc right, !tUII, .rrc hculcd, .mxictic .irc
soorhed and cities flourish.
A libcI:tlillg environmenr i uluvatcs <halom mnkcr«: rt'nplc who ~C('
what could bc, pra) thar Cot!'s will hc done on curth as !r i~ in hc.rvcn,
anel thcn [oin (;,>d in t he reuewal "falllhing ....SILt!"1l1 m.tkcrs «:c], to
resrore ali rhur wus In" at thc f:lll-our rclat ionship wirh Cot!, with
cuch orher, wirh crcariou anel wirhin oursclve s. T'hcv v.ire ;thOllf .111 of
crcnt ion and scck to bc goud stcwarcls for rhc suke of the whole. lI, lib-
crating cnvironrncnt cncouragcs lIS lo spcak rruth to rhc powers rh.ir bc
ano root out opprcssion in the church and in thc world,
52 CREATlNG A MISSIONAl CUlTURE
We have all heard rhe srory of rhe good Samariran. A guy is trav-
eüng 00 the road between jericho and jerusalern, and falls among
robbers. He is stripped and beaten and left for dead, and the good Sa-
rnaritan comes and picks him up, eleans his wounds, takes him to a
hotel and cares for him unril he recovers. The good Sarnaritan did the
right thing. "But if every day two ar rhree people get mugged on the
road between jerusalern and jericho, there comes a poinr at which we
must realize that being Good Samaritans is not enough. At some point,
if such crimes abound, we have to figure out how to put up a better
lighting system 00 the road and perhaps have ir patrolled by police, and
put ao end to people being mugged on that daogerous highway. In
short, it's one thing ro care for the casualties from the system, but
sooner or later we have CO change the systern 50 as to not have 50 many
casualties in rhe first place."?
liberating Environment
How much of a flberating envtronmeni has been cutuvetea in lhe
congregetio» you serve? Pray through these questions:
• How many people are actively usrng therr spiritual gitts to build
lhe body and serve the neighborbooc?
• Is the congregatron walkrng alongsrde the poor and oppressed?
In what ways?
80,000 homeless that live in Los Angeles counry, 20,000 live on skid
row, The fastest growing segment of the homeless population is
children, and 600 to 800 kids live 00 skid row. vVe have helped out
with an after-school program designed to help kids develop physically,
spiritually, intellectually and socially. In this way we seek to subverr the
current system, joining others to create an envi.ronment whereby these
childrcn might reach thei.r sacred porential.
But a liberating environrnent is not just.about helping the poor and
oppressed, it is learning to walk with thern, calling the chun.:h to God'
new social order where the rich and poor live in community together. It
would be like the Bloods and rhe Crips (gangs in LA) finding thern-
selves sitting nexr to each other worshipiog God. Ir would be like a
horneless person teaching someone from Beverly Hills abour God.
Where else can we find mortal enernies enjoying fellowship? Yet this is
what God is doing by creating one new humaniry.
THRIVING ENVIRONMENT
Creating a missional culture als o involves cultivaring a thrivi ng envi-
ronment where a strong discipleship crhos is dcvcloped and rhe multi-
plication of disciples, ministries and churches takes place. In a rh riving
environment people are getting in touch with their primai passions by
discovering how GoJ has rnadc thern and are learning CO rnarch rheir
passlOn with the needs around them. Menroring and coachinz i~ rakin).!;
place at every levcl, People are being cncourugcd by word anJ cx.uuplc
to find expericnced rnentors und pccr rncntors, und are star ting to
mentor othcrs.
A thriving environrncnt helps thc congregation to Iiue out ber wlfing
in the world for the suke of the world. Pcoplc hegin rn link Sunday with
Monday, and thcir work transtorrns frorn J. job o '1 ~aned vocar ion.
They lcarn to bring GDd\ powcr to bear on human necd. Thc bankcr
or person in financc looks for ways to tive out jubilec: judgcs hdp thc
court system move toward conflict rcsolurion instcad of evcr increusing
litigation. Realrors try to house pcople according to thcir need instcad
of their greed. Engineers and urch itects look to bring a scnsc of order
and bcauty to ciries. Artists seek ro disturb, awakcn anJ cnlightcn us in
54
CREATlNG A MISSIONAl CUlTURE
hopes that we might be more presenr to ourselves, our world and to the
One who is behind a!1 of creation. People Iearn to live our their calling
in their vocation in a way that blesses others and brings gIory to God.
Thriving Environment
50 how is the congregation you serve doing In cultivating a thflving
environment? Take some time to respond to these questions:
• How many people are diseovering their ealling and living it out
with great passion>
EDGAR H. SCHEIN
What if vou had the opportunity to gn back to A.D. ón and ask rhe
apostle Paul's advicc about rhe chun.:h yOll serve) Whar do you rhrnk he
111 ight say?
Paul was a wise builder orrhe church.' r le wu-, ~1I1 iucrcdihly humblc,
gifted and dcvotcd mano God uscd h i !TI to p<.:n Illany of rhc lcrtcrs of the
New Tesrament. i\olo~[ were sit uat ion.il , writtcn to addrcss purt icul.u
problcms within :1 church in ,\ parei .ul.ir locarion. Ccr t.rinly, \\C .a n
understand thut! Wc ali havc problerns in our churchcs. Some flf Puul's
lerters werc pastoral, writrcn to orhcr church lcudcrs, Anti ot hcr« wcrc
general letters. I n these Iettcrs, Paul answcrs t;cncral que-tions .uul
painr with broad strokcs.
Besides thc pastoral lctters, the book of Ephcsians is one of thc very
last gcncralletters thar Paul wrotc, and it is ali about how rhc church
56 CREATlNG A MISSIONAl CUlTURE
lighr to the world and living in ;t way thar brings our \·'ather grcat honor.
Iloving ulso gives us this incrcdiblc defin ition of p;reat ;1 rr:
/\S climb t hc stuirs of quul itv, youl! mccr individual works rhat
yO\l
you'llnceu fór rhe rcsr of your lifc, works thut will thrill yOl!, em:rgizc
yOl!, lifr ypur ,qui, soot he yuu, m.ike yOl! srnile, mukc yOl! think nhout
58
CREATlHG A MISSIONAl CUlTURE
the Iate of mankind and the un iverse, make you have to see thern
again and again for rhe good of your psyche, tarc of mind, and
srrength of hearr. 4
Wouldn'r that description be grcat to heur frorn sorneone who has come
to visit our communities of fairh> "Man, 1 had the mo t amazing time
ton ight.l sensed a great powcr in rhe room. Ir was an experience I won't
soon forget!" As I 1001.; through rhe book of Acrs, rhose are the kinds of
comments that peoplc rnade whcn they connecred to God's community.
houldn'r thar be the case tor us today as well, since we have God as our
ultimare Arrist? So how is Goel creating his masterpiece?
The aposrle Paul begins Ephesians 4 by addressing our attitudes.
Then he ralks abour our common creed, reminding us, though we are alI
different, wc are ali mude from rhe sarne clorh, thc sarne D A. The
chapter contai ns a hyrnn, nn carly Christian confcssion: "Therc is one
body and orte Spirir,jLl~t as vou werc called to one hopc when you were
e1lled; onc Lord. one birh, one baptisrn, onc Cod anJ Fatllt:r of alI,
who is over all anel through ali nnd in ul!" (Eph 4:4-6). Final/y, Paul
speaks of thc1 diuers« gij/J rhur Cod givcs the church 50 rhat it rnight
grow into rnat ur irv :LnJ be like Chrisr hirnsclf Ire dcscribes how Christ
has givcn the chu rch tive di frcrcnr cquippcrs-aposrles, prophets,
evangclisrs, pnstors and reachcrs-who embody thcir gifts in such a
way thur the cntire bodv i~awukcncd and ll1ove~ toward the full srarure
ofChrisr in borh character anel mission (F:rh 4:7-16).
1 f we wanr to bccomc Cod s m-isrcrplccc, wc need to rake rhe apos-
t lc's teach ing ~cri()lIsl.v.I.'i rsr, wc scc rh.u the cx.rltcd Christ establishes
rhis dcsign .lnt1 giH:, t lrc dltLr,,11 .1 J1articular structurr , Cod appoinrs
Christ to bc he.ul over rhc church .md rhe ulliverst:, and Christ then
,!;ivcs ccr r.un girts to rhc chu rrh. !\oti,'C thut rhc gifts Chrisr gives are
not rcrsClnal scrviccs bur p.uricul.rr :'CIval1[~-:lpostlcs, prophers, evan-
,l\e1iSI~,p:hrors :lnd rcuchcrx .\0 Inrncsting rhillg" 1,1 rcmember is rhat
cach of rhcsc ritles, t'xccpt fl,r prophcrs dcscribes a secular occupation
in t k fi rsr ceuturv." Paul hypasscs i mpres'iivc Old Tt:stalllenr tirles
sueh as king, pricst, scribc or Levite.
As T undersr.ind th is passage, Pau I sccs cach of I hese fivc equ ippers
and rhe rninisrrics t hey represem as thc "very mcchanism for achicvin~
Polycentru: Lestiershit: ena MIssiona/ Cu/ture 59
this structure speak to people skeprical of power? And how does this
kind of structure take seriously whar we are learning in the sciences?
One of the reasons the church is losing the digital generation is we
have failed to incarnare an approach to leadership which takes seriously
the major shifrs OUI culture is experiencing. If we are going to be a sign,
foretasre and instrurnent of God's kingdom and incarnate the good
news in OUI conrext, we must learn to navigate the rnegashífrs I will be
addressing in chapter five: the media shift frorn print and broadcast to
the digital age, the philosophical !ihift from rnoderniry to postmodernity,
the science shift from classic science to emergem science, rhe spatial shift
from rural to urban, and the refigion shift frorn Christendom to posr-
Christendom. These cultural shifts highlight the vulnerabilities of a
cenrralized Ieadership structure, which 1 comend never should have
characrerized the church in rhe first place. If we are to meaningful1y
connect with the digital generation and live more faithfully to the nar-
rative of Scripturc, we need to shift from a hicrarch ica I to a polycenrríc
approach to leadership, where equippers live as cultural architects cul-
tivaring a fru itful rnissional erhos that fully activares the pricsthood of
ali believers.
While rhe terrn polycentric may seern a bit ccccntric, rhe richriess of
its meaning is irnportanr. As Suzanne Morse wrires in Tbe Community
cfroe Futuró,
T'hc aposrlc Paul was ahead 01 his time, ror he does nor propose :1
maturity in Christ and sce the reaLity 01' God's kingdom, which is
hoth here and coming.
If we are to cultivare mature communities of faith, we need rnis-
sional equ.ippers who live as cultural architects, with a heightened sense
of contextual awareness and the ability to shape and cultivare culture
within the congregation.
there is more to the church than meets rhe eye. Thc ehurch is not jusr
another social organizaríon or hurnan iostitutioo. While ir has organí-
zational and institutional dimensions, it is more than jusr the surn of
rhese. The church is rhe crcarion of rhe Spirir. Cod 's divine power and
presence indwell the people of Cod. This makes the church a spíritual
community as well as a hurnan communiry. The church is both a spir-
irual realiry and a socioJogical enrity. Ir has divine roots in the eterna!
purposes of Ood, YCtcxi~ts as a historically conditioncd organization. Ir
ISboth holy and human, both spiritual and social.'?
Now let's take a Jeeper Iook ar how rhis polycentric Jeadership works by
thinking through the lcadership imagination we need in order to Jead
in this way.
PART TWO
A Leadership /magination
That Shapes Missiona/ Cu/ture
5
PHILLlP KENNESON
From the trtbe of Issachar. there were 200 leaders of the tribe wttt:
tne« re/atives. Ali these men understood me sign: of tne lime»
MEDIA SHIFT
A YouTube video from the Today Show in 1994 shows Bryanr Cumbel
and Katie Couric asking each orher "Whar is rhe Internet?" and de-
bating if the "@" symbol means "at" or "abour.'? The world is very dif-
ferem today.
The Millennium Matrix builds on the prerriise thar when the primary
means of storing and distributing inforrnaríon changes, our worldview
changes. Here's how this works. When our means of storing and dis-
triburing information change, our perceptions change. Changed per-
ceprions crcate changed understandings and even changed psychology,
Changed idenury affects rebrionships. Changcu rdaliollship~ ,dfect the
tradirions and institurions thar supporr those relationships.
rcnds rhar rhere have been four differenr eras defi ncd hy rhc rncd ia of
the duy, These are the Oral Age (? B.t:.-A.n 15(0), thc Prior Age
(1500-1950), the Brnadcast Age (1950-20 LO) nnd rhe Digital ,\ ~c
(2010- ). VVhal is fascinaring is rhat filr rhc first time in rhe historv
of the world, we havt: pcople living who havc bccn predorninanrly
shaped by three difFercnt forrn« I'f I1wdia. T;Ihk 6.1 surnrnnrizes my
understand in;; of Millcr's rhoughr« '11 rt·g·tn! rI) hnw rh- di ftt:rl'llt
eras approach Ieadershíp.?
How are we to understand our apprOllch to /t,tldt'nhip as wc hegi 11 to
immcrse ourselves in rhe digital age? Miller says, "Ali impart.u ion.il
style ofleadership based on mutual rrusr wi 11rerlace rodays rop-down,
hicrarchic.rl lcadership stylcs," which is why he devored ;111 cnrirc
chaprer in his book to thc ropic of Icadcrship.f
68 CREATlNG A MISSIONAl CUlTURE
Approach to Takes pia cc In ehe Takcs placc in rhc Takcs plnce in rhc
Disclple hip L'1"''i:c;.r(')orn~ !ogic:,d sanctuary, living- room JncJ
prcscnration- pnlg:'r;tmm:ltIC, <;trcc[s; rclarion.i l I
I
SItills Needed c,'(pc:r ise , rnain- rcr~u.Hhrc. high nerworker,
ta iII Ing: pIC'dkt prl)tlIc illl.l~Ct rouchablc, acccssrblc,
.rlulity, ..l(h,cvlrlg- IIllluV'aC1\I'C, missicnnl, trans-
•Lthilir}' intcrpcs soua l ~J...ii1:-., parent, advoc.rre,
novelty, JbJlity to susrainabi ],ty,
rhiuk ou l)f1C\' rct:t rcsilicnr, coJICC[lVe;
and utilize rhe hig achicveme nt,
cvcnt storytellmg
Facing Today's Cha/lenges 69
PHllOSOPHICAl SHIFT
In addition to the media shift there has been a pbilosopbica! shift from
modernity to late moderniry/postmoderníry. James K. A. Smith's book
Who's Afraid of Postmodernism? examines the work of the philosophers
Jacques Derrida, jean-François Lyotard and Michel Foucault, helping
us to understand how to live in this culture without marrying the spirit
of the age. He suggests that these postmodern philosophers "might in
fact push us to recapture some truths about the nature of the church
that have been overshadowed by modemity and especially by Christian
appropriations of modernisrn."?
Derrida and Foucault changed how we understand power, knowledge
and truth. "In 1966 Derrida was invited to presenr a paper ar a Johns
Hopkins Universiry conference and ended up calling rhe entire hisrory
of philosophy in the West into doubr."10 Derrida, standing 011 the
shoulders of Friedrich ietzsche, Sigrnund Freud, Marrin Heidegger
and Fcrdinand de Saussure, authored more than rwenty books und
spawned the deconstruction rnovernent, which is srill reverbera ti ng
throughout our culture.
Deconstrucrionism has crcated a culturc rhat is skcptie/.ll of truth and
cynical toward thosc in power. Derrida suggested that thc cnti re world
is a text that needs to bc interpreted.'! None of us have pure, unrncd-
iared access to reality Of truth. Wc ali scc through a mirror dimly. As
Sm ith notes, "To assert that our interpretation is nor an interpretation
but objectively true often rranslarcs into the worse kinds of imperial
and colonial agendas, even within á pluralistic culture." 12 Yet sirnply
becausc everyrhing is interpreted docsn't mean rherc is IH} trurl». Some
interpretations of reality are bettcr than others, yet, bccause 1here is no
urunterrupted rcality, ai] of us come to the world with our ser of rn.:sup
positions, which shape our interpretation. A~ Christi.llb, it i, OUI' .iim
to see the world and realiry through rhe lcns of Scriprure rather tlian
through the propag:mda and ideologies of thc world.
Postrnodcrnisrn hclpcd rhc church reiterare rhe importancc of
comrnunity. Derrida argued that "we can't interpret a rext, thing, or
cvent without the conventions and rules of a n interprctivc com-
rnunity; indeed language itsclf is inherently cornrnu na.l and inter-
70
CREATIHS A MISSIONAL CULTURf
SCrENTlFrC SHIFT
SPATlAlITY SHIFT
The spatiality sbift frorn rural living to urban living has created com-
plexities that demand a tearn of lcaders instead of solo leaders. Ac-
eording to the Population Reference Burcau, as reeently as 1800 only 3
percent of the world 's popularion Iivcd in urban areus. By 1900 alrnosr
14 percent were urbanites. Bur ir is within this past decade rhar the
world reached a syrnbolic poinr, where more than half rhe world's pop-
ulation now live in urban áreas. According to rhe Un ited Nations, by
2025, 61 percenr of the people will livc in urban areas.l4 "The world is
now an urban place. The resourccs and conccrns nf the church ueed to
acknowledge this. This new siruation means rhat, more than ever,
thcological reflcction is needed on cities and rhe furure of urban Iifc."lS
Thc shift frorn rural to urban ruises ali kinds of issues, from social
jusricc wirh in anel outside of rhc city, to rhe issuc of globalizution. Glo-
bulization is an amalgamation of new tccltnulogy; new rransporration
and new wmmunication networks rhar have creared a global viliage
whcrc rime and space havc beco redefined and old boundarics like
narion-state have heen blurred. This new world has given rise to new
Facing Today's Challenges 73
inrernational and transnational entities that are shaping the future with
increasing pervasiveness, based in signi ficanr cities in rhe world. The
accumulative forces of globaliz.ation continue to widen the resource gap
and create new questions in regard to social justice, idenrity and a sense
ofbelonging. If the church is going to Iive her faith well in the city, she
will need a cornmuniry of leaders who learn to specialize in various
ways in order to be a blessing to the neighborhood and world.
RELlGIOUS SHIFT
Finally, there is a religious shift taking place in a number of cities in
North America, from the Chrisrendorn era to the posr-Christendorn
contexto A srnall movement in Jerusalem eventual1y expanded
throughout judeu, Samaria and the rest of the world. The initial rag-tag
group, many of whom were poor, tended to operare on the margi ns of
society. For the first 250 years they were often misundersrood, ma-
ligned and sornerimes persecuted. Eut as they Iived :.IS a contrast society
in the midst of the Rornan Empire, more und more peoplc were ar-
tracted to their way of life and to their LorU. They didn't OWI1 church
buildings ar rrain leaders through formal instirurions, und yer their in-
fluence expanded into the Roman Empire. 8y the early fourrh century,
the Roman emperor Constantine decided to join their ra nks, which
made way for Theodosius the Creat, rhc lust emperor to rule borh
halves of the Roman Empire, to dedare Christian iry as the onIy legit-
imnte imperial religion. These events cventuully gave bi rth to rhe era
called Chrisrendorn.
In Th<· Ongms 0/ Cbristendom in lhe: W.:.,t, AI<ln Kn:i~b idcnrific,
thrce common charactcristics of Christendorn: common belong-ing-,
cornrnon bclief and cornrnon behuvior. Ali the pcople were a part of
borh civil socicty and the church «(ommoll bdongili~f!;). Infant baptism
was lhe I11GlIh IIfillitiatill)!; children into Chrisliall socierv. Tile der;.;y
were professional ized, wh ich exaggerated rhe di ffercncc berwccn clergy
and lairy, The srare anti the church were in bed together; the church
legitimizcd thc sratc, and sratc autborities provided resources and en-
forcement of religion. Missinn was deernphasized while pastoral carc
and maintenancc uf stru tures becarne central, Rcligious and civil
74
CREATING A MISSIDNAL CUlTURE
Instcad ofleading frorn .crtainty, 'se lead bv cxplorut ion, cor pcrurion
and faith,
• Instcad or'lcading Irorn power, \VI: lead i" l'1I1jJlille", Jel'elldi".~ "li
Jesus.
As we consider rhc mrdi« ,h!ji Irorn the print and broadcasr age to rhe
digital age whcrc we live in a more collaborurive, open sourcc cnvi-
ronmenr, shared Íeadcrship rnakes more scnsc than top-down styles.
76 CREATlHG A MISSIOHAL CULTURE
vital for the ecumenical dialogue that we should admit this. . . . This
as it is in its preaching.
EDUARD SCHWEIZER
JOEL 2:28-29
78 CREATlNG A MrSSIONAL CULTURE
I stepped inside a cnureh in the Chicago suburbs and sar down in an-
ricipation of the worship service. As a first-ti rner and one who leves to
observe, my eyes wandered a11around, looking at people and my sur-
roundings, taking in as much as I possibly could,
The firsr thing I noticed was rhc way the roorn was organized. This
chureh met in the round. It looked like ir seared a couplc hundred
peopIe. I've secn a number of ehurehes thar meet in the round, and
typieally when ir is time for the pastor to preach, where do you suspeer
he or she stands when preaching? You guesseu it. The center, This way
the pastor can mukc good eye conracr with each person while sharing
rhe Word of God wirh the congregation.
Bur this church was differenr. When one of the pastors stood to give
the word of thc Lord, he didn't do ir frorn the ccnter but at the edge of
the eircle. Instead of chairs being Iined up toward a stage, where I saw
thc back of people's heads and passivcly took in the message, I was
sittinv in a eircle, Iooking ut rhe faces of people rcady to engage. When
rhe worship began, 1 noriced how rhc band was a part of rhe eirele,
le.lding lIS in worship from the nurgir,!; of rhc ehurch.
Thcn ir carne time for the reading of ScriptllfC. The fouf different
pussages were read from rhc riJUf cor ncrs of thc roorn. The reuders
rcad [rom the cdge of the cin:!c. Ir felr a~ ir lhe word of thc Lord was
'opn:acling rhroughout rhe carth, ~'rom norrh to sourh and from eust
ro wesr. And whcn it wus ri me f~)r,OIlICllllC ro ddiver rhc word, t hcy
spoke ar rhc ver)' C(lr.!;caf rhc circle on rhc eas r sitie. I ar thc rn iddle.
\Nhat was in rhe ccnter of rhe cir.·lc? I t lii n], you rnighr bc able to
gucss: a rahlt:, t hc Table wirh rhc hn'~ld and wim-, rhc Lord'" hndy
und bloo.I.
lEADERSHIP IN REVElATlON
If godly leadership is ultimarely about influencing orhers to pay ar-
tention to and foUow God with their entire lives so that rhey might
offer themselves as a living sacrifice to God for the sake of the world,
then John the Seer gives us a peek at what leadership looks like when
Cod reigns fully.
Whenever the Jiving creatures give glory, honor and rhanks to him who
sits on the throne and who lives forever ano ever, the twenry-four elders
fali down before him who sits on the throne, and worship him who lives
for ever and ever, They lay thcir crowns before rhe throne and say:
Wc are told earlier in the chapter that God is 011 his rhrone, at thc
cenrer, And around rhe rhrone were tour living crearurcs, and bcyond
(hem are the twenty-four elders. Eugenc Peterson says rhar rhc twenty-
four e1ders are a double rwclvc, "thc twclvc I Icbrcw tr ibcs ,.lIlJ thc
twelve Christian apostles, lhe old Israel anel thc new Chu rch."~ r f mis
sional leadership is about joining wirh CoJ und hdping pe0l'le alld
'ommuniries to live up to thcir sacred pt)tcnrial-1ivin~ livcs 1)( J:ldy
worship lu CoJ, hri nging lhe real ity t)f h is kinguom ro bcur ar homc,
at work, in thc ncighborhood J.nJ wit hi u LIII.:ulIlgn:gaLioll-tllcll
Icading in communi y, in the rouncl. wit h Coei ,I! lhe «entcr Il1igllt bL' ,I
foIlow the Shepherd of our souls, who is the Head of the church. Our
approach to leadership should reflect this approach, We should mirror
on earth what is in heaven.
o . 0·1
~eopeo f G 01
d 00 responsibility
o and Icadership. Isaiah paints the
J.Pidture of the new heavens and new earth. joel speaks of the day when
.. God's Spirit would be poured our in such a way that both rnen and
women, oId and young, servants and maid servanrs will experience new
empowerment from Cod. Intcrestingly enough, joel also talks abour
blood, fire and smoke, reminding us of the same elernents present ar the
foot of the mountain, when Cod wanted to speak to his people directly
and personally at Mt. Sinai.
Cod allowed Israel to have a king, but rhe visions of john rhe Seer,
Isaiah and Joel show us that Cod's ideal may be quier differenr, In the
Hebrew Scriptures we see thar Cod is ar work among his people, so rhat
the elders or leaders are Ieading as a community, as a circle in the round,
with the chiefShepherd at the center, God uses prophet .priesrs, rabbis,
scríbes, elders and even kings to pull people toward God's future.
By the rime we get to rhe Gospels, the chief Shepherd has come; the
one who sirs at the right hand of thc Father has arrived. The King is
now living in f1esh and blood among the people of Cod. What does
rhis human who was Cod and rhis Cod who was hurnan have to teach
us abour leadership?
First, norice thar Jesus didn'r cu]] onc pcrson to be a scnior shepherd
and others to be assistanrs \tVhy? i\1aybe the besr way WI! acr as image
bearers is to lead as unJcr-shcphcrd~ as opposed to senior shepherds.
Calling the Twelve ooviolIsly evokcs a conn!;ction to lhe rwclvc rribes
of Israel and gives us a clue to jesus' m ission. And while thrce disciples
WCH; parr ofJesus inner circlc, hc didri'r pI-.mlute solo leaJership, and
typically warned againsr pcople Jcsiring thc greatt:r role.
S(), how can our leadership bcst mirror wh,n hus been delivered to IlS
trorn heaven> Lcadership in rhc round, in comrnuniry, wirh God ar the
centcr, offers a tangible picrurc of rhe ki nd of Icndcrshlp rhur move
others ro pa}' attcnrion to anJ follow Cod wiih their entire livcs, using
their gifts nnd passions to build rhc body ofChrist and bless the world.
Hur doesn'r rhe ehurch requirc a !ksh anti bíood guarterback to call the
plays and give the instructions so thar rhe team can reach goal linc? This is
Hearmg the Story
83
the host, and wc also have a suspicion of who may have becn sin ing- in
thc right-hand rnan's posirion: john said of hirnself thar hc was the
disciple rhat jesus Iovcd, who leancd .lgainst h is breust.
84 CREATIHG A MISSIOHAl CULTURE
We can aIso place the guest of honor, because rhe custom in rhat day
echoes QUIS. Having a rueal with others carried a significant social
meaning for the people of God. To eat wirh someone was to literally
become a part of them. Thus the Pharisees consistently cririqued Jesus
for eating with the "tax collectors and sinners." In that day, the host and
rhe guest of honor would typicaUy dip from thc same bowl. The host
would often start the banquet by taking the first bit and putting ir into
the mouth of rhe guest of honor, saying, "You do me honor." Wbo
dipped into the bowl withJesus? Judas.
While we know who the rest were at the table, we don't know where
they sar, until we get to thc person at the lowesr sear. For at one point
Jesus said, "One of you will betray me" (Mt 26:21). They all asked, "Is
it I?" Then Peter signaled across the table to john and said, "Ask him
which one he rneans" (]n 13:24-25). Whar is Peter doing in the seat
reserved for the leasr? This is no place for a pope, is it?
Some suggest thar Perer lost rhe argumenr. Maybe Perer argued for a
high seat and lost the argumento Peter says, "Hey guys, I was with him
on the Mounr ofTransfigurarion." And rhey mighr have replied, "Yeah,
and who got it wrong and wanted to build rhree tabernacles?" Peter
comes baek, "But who had thc gn:at revdation thutjesus is the Messiah?"
And they say, "Yeah, to whom did he say, 'Ger behind me Satan'?"
Whar was Perer doing in the last seat? Some people think that as
they were arguing abour who W:lS the grcatesr, Peter f1nally started to
remcmber Jesus' reaching about how the rulers of this world lord it over
peoplcnnd flaunr thcir uuthorirv, but whocve- wants to becorne grear in
the kingdom becomes a scrvunr. and the grearcsr a slavc. o Percr de-
cided to sit in the last sear.
But hcrc is rhlo: thing, CVt;:1I if you choose rhe lowest scat in a mornenr
of humility, il i, Jifficult nor to ger a bit unmmtortable and feel rhe
need to prove to the rest rhar yO\l do no! actually belong there. Peter's
discornforr in the Íowesr eat probably brought tension to the rablc.
Finally, rhe supper is being served and nobody's fect had been
washed. To welcorne a gUl:sr in Jesus' day, the hosr would wash the
gucsts feer, The job wcnr to thc one of lowesr rank in the household,
normally a servanr. I can imagine the guys thinking, Why isn't Peter
Heanng the Story
85
washing ourfiet? And Peter thinking, I'm not going to wash anyone's fiel.
If I do, they will think tbat I belo71gbere. So things were uncomfortable
because everyone's feet were dirty.
Remember, in this rense situation, Jesus holds all rhe power-+rhe
power that flung the galaxies inro being, the power to raise the dead-
and his disciples get into another argument 01' who i the grearest. 50
Jesus gets up from the rable and straightcned out his gucsts. Is thar
what happened? No, it says he got up and started washing rheir feet.
Oh, 50 this is what you do when you want to show the full extent of your
love. This is what you do when you have aU power but aren't corrupted by
it. This is what you do when you are confidant of who you truIyare.
Whar form of leadership best dernonstrnte what Jesus con istently
tried to teach the disciples? A syrnrnetrical monoccnrric approach to
leadershíp, which rhe apostles argued over, or an asyrnmetrical poly-
centrie approach to leadership, whieh Jesus seerned to encourage?
STANLEY GRENZ
For lhe word of God is alive and active. Sharper than any doubled-
edged sword, it penetrates even to aivrding soul and spirit, jomt» and
merrow, it tudges the thoughts and ettituaes af the heart.
HEBREWS 4:12
church." Why? Volf, along with many others, ays that "people in
modem societies have little sympathy for top-down organizations, in-
c1uding for churches structured top-down."
the church. "They are two adjectives that dcscribe rwo practices of the
whole community. They are nor two nouns that split thc community."12
Boff allows hierarchy to develop within the commun ity when it is good
for the community and all remember thar wc are first brothers and
sisters, For "before hierarchies and differences, Jesus sought to in-
troduce feUowship, participation, cornmuniry.'t'! Leadership, for Boff,
comes afteT community, not bcfore.
Reflection on the social Trinity reminds us of the importance of the
priesthood of all believers, and that the five equippers in Ephesians 4
are to be a community of leaders within the cornrnuniry, as priests
equipping fellow priests. As we seek to imitare God in our approach to
leadership, we ought to rernernber that "Bel ieving in the Trin ity mcans
rhar trurh is on the side of community rarher than cxclusion; consensus
translates rruth better than irnposition; rhe participation of rhc many is
berter than the dictatc of a single onc."14
how it has uffecred the church's approach to being rhe church, T'herc are
a number of theologians today who properly ernphusize cornrnunitv .1I1U
of thcir expcricnce ot Gnu, hut ;, cornrnun.il way \)f heing- 111 which
Christian pilgrims anti disciples display rcl.uionships and bchaviors ukin
ro how Christ displayed relutionships und beha viors."!"
We in thc VVcst tcnd to starr with rhc oncncss (,f Gnu, bur John
Zizioulas und the chureh in rhe Eust begin wirh t hc thrce-l: I-OIIl: G<ld.
Thus God in cornrnun iry is foundarional (or Ensrcrn Orrhodox l'cclesi-
ology. And since rhe church is thc icon of lhe Trinity, true pcrsonhood
is founel in ccrnrnunít '. BCLurning a Christiun is moving from "bio-
logica! individualiry" to "ecclesial personhood."!" Whcn wc hcromc
mernbers of thc church, wc takc 011 Cod's "way ot'bcing," and th is way
92 CREATlNG A MISSIONAL CULTURE
Thc lasr time I was in Rome 1 was able to see rhe pope. I happened to
be in Sr. Perer's square and discovered thar Pope john Paul II would be
speaking rhere that aftemoon. o my friends and 1 maoaged to get
rickets and sat among the massive audience und lisrened to the pope
speak in Latin. Of coursc, r didn'r undersrand a thing he said. Bur whar
struck me was rhe atmosphere. I couldn'r help but compare rhe picture
thar was in fronr of me wirh the picture ofJc:,us ar rhe Last Supper and
his walk roward the cross. Bcfore my eyes was a rnan dressed in a whíre
rohe wirh a Iireral crown 00 his head. To his left and right were men
dressed in bright rcd, thc curdinals. People kissed lhe pope's ring.
Pore Jnnn Paul Ir. in my cstirnation. did ~nmé .unazing things in his
life, 13m this picture puzzled me. (Ir 18 likely that 1 arn ignoram of thc
symbvlisnt.) As I was taking in rhis scene, the picture oFJeslIs washing
his Ji~Liples' feer carne ro mind, I then srarted to think abour how much
of jesus' minisrry W;l~ involved in sLlbvcrtin~ the status quo in the reli-
gious .InJ politicaJ world of his day, and as a rcsult was stripped of his
di~nity. On his way to the cross, he didn'r wcar a crown bedccked wirh
jewcls bur a crown of thorns. They didri't kiss his ring but spat in his
face. Thc contrasr rernains with me. Sometimes I wonder, 11'haL system
is at tuorl: oere?
Deepening Theotogtcel Roots
93
Not long after my trip to Reme, I took a trip to San Diego to meet
with some Christian leaders in the city. As I was waiting to rneet thc
senior pastor of a megachurch, rhis young associate pastor was giving
me the rundown on the different churches and pastors in the city. He
mentioned how they often argued about prorninent seating on the
podium during large gatherings. They likewise argued abour who
would speak at what evento
As he was speaking, I rhought, We Protestarus may no! wear foney
dothes and croums; we are a bit more subtfe in our approach topower. Yet we
seem to be under tbe spel! of tbe same system. I've felt rnyself under this
spell. lt seems that only a few, people like .!\IIorher Teresa, have been
able to break this spell.
Why is this the case? Part of the reason is rhar roo many of us be-
Iieve that structures are neutral. The longer I live, the more T realize
that we shape structures and then the structu res reshape u . I'vc known
too many godly people who seerned to have unkr.owin;;ly ar unwit-
tingly become more corrupt because of the system and strucrure Df
ministry. As I look to Scripture, it's obviou' that Jesus wcars rhe ring,
nor uso We are to live by the power of rhe Spirir as a communit y of
believers,seeking to wash feer so thar powt:r doesn't do irs subversive
work in us.
When churches mirror the CSO model in Arncrican business rather
rhan the polycentri model we see in Scriprure, whar can we cxpecr? If
we baprize a particular rnodel wirh Christian bnguagc. will wc
somehow be exempt from its abilirv to sguceze lIS into its mold?
ThroughaLlt Scriptun.: wc are tolJ abour two m.nn stran:gie~ lhJ.t rhc
evil one uses to shape us roward death-oricntcd bchaviors. One is a
personul stran:gy; the other is a corporate srrat:.:gy, which in thc
Scripture is dcs ribcd as "thc world" or "the system oC thi-, world."
Tbis is why John warns LlS nor to love "rhe world," its cravinzs nnd lust
(1 Jn 2:15-16). Jamcs say~, "wherc yOll hnve cnvy .md selfish ambition,
there you wiU find disorder and every evil prucrlce" (jas 3:16).
Scripture spcaks of the world systern or thc kingdoms of til is world.
Whar does this mean? Waltcr Wink explains,
94 CREATING A MISSIOHAl CUlTURE
Ali of us deal with the Powers Thar Be. They sraff our hospitais, run
Ciry Hali, sit around tables in corporare boardrooms, collecr our taxes,
and head our families. n'ur the Powers Thar Be are more than just the
people who run rhings. They are rhe systerns themselves, the instiru-
tions and strucrures rhat weave society inro an intricare fabric of power
and re1ationships. Thesc Powcrs surround us on every side. They are
necessary. They are useful. Wc could do nothing wirhour thern. Who
wanrs to do withour rimely mail delivery or weU-maintained roads> But
rhe Powers are also the source of unmitigated evils.'?
Therc is much more to say herc. The point I want to make is that struc-
tures are not neutra] Structures are theological statcments. If our
structures mirror "the way of the world," rhey wiJ I shape us powerfully
and unknowingly. trucrures rnust bc developcd wirh the theological
inrerit to be a sign ofGod's coming kingdom. I'm nor saying rhar we are
unable to learn from organizational dynarnics and orher fields of study.
Bur we must scrurinize lJU!" metbods, re:uizing rhar the rncans are:just
as irnporranr as the ends, tor the rnea ns shape us to a particular end. It
has been said thar Christianity started out in Palesrine as a fellowship,
moved to Greece and bccarne a philosophy, went to Rome and became
an insrirution, spread to ElIropc anJ becarne a govcrnmcnr, anJ finally
crossed the At1::tntic lo Amcric.i whcre ir became an enterprisc. What
will ir takc ti>r us to return to lcl lowsh ip?
The beauty of the church 1S thar it was not only born of the Spirit at
Pentecost, but Chrisr through the Spirit continues to accomplish his
works by giving gifts to each person who confesses Christ, for me sake
of the building up of the body to accomplish his work in the world.
When ir comes to power distribution, ir is ulrimarely the role of the
Spirir, not any human or humanly made srructures. While humans can
try to control things and live wirh a rigid hierarchy, real aurhoríry comes
from above, and those who live by the Spirit seek to live on the edge of
chaos (between rigidiry and anarchy). The Spirit freely gifts rhe entire
priesthood of believers with no regard to genuer, age or race. He has
also given the church through Christ a polycentric leadership com-
munity to lead the church, as opposed to a single leader, so that the
body and the world would be drawn to the Head of the church.-Christ.
Our approach to leadership makes a theological statement to the
church and to rhe world. If we desire to be a church that is a sign and
foretaste of Cod '$ coming kingdom, we will seek to rcflecr our triune
God and our communal narure in all we do. We will recognize thar
strucrure is not neutral; cvery struct ure is a rheological statement. We
will also appreciare borh the ministry of rhe Son and the Spirit as we
live as a commllnity ofleaders to build rhe church and bless the world,
8
PETER SCAZZERO
JAMES 4.6
I could tell that his story was still recent and raw, for .is rhi-. church
pluntcr shured with me rhe ernorionul hurts he had endureci in h 1:; .lttcmpt
to plant a church in a brgc East Coast cir)" l coukl Iccl his 11<':.11"1 brC:lh.iil?:'.
fight beíore me. I lis core tcarn de .idcd thar tht:y nu IU11ger \v.ulted tv
folJow his leadership, 50 they procccded to carry out a spirituul mutinv,
which lcfr my fricnd crnotionully scarred, probably for life. ~ry heurt W;[~
touched by his story. As hc shurcd, r could relate to rhc cmot ionul h irs he
and other leaders havc had to cndurc in rninistry. I havc had tv cndurc
scverc crnotionnl blows in my lilc, somct imes to lhe point ih.u I have
wanted to rhrow in the towcl nnd quit-nor juxt llly m inistrv but my Ide_
98 CREATJHG A MISSIONAl CULTURE
In a11the arcas rhat I exarnined in my lifc, I've taken rhe hardesr hits in
rhe emocional area, I've knox n what it fecls likc to be stabhcd in thc back.
I have ar times felr the repercussions otspeaking our Ior peace and worki 11 !o("
tor rhe poor. 1 don'i have the time or the ernorionul cllergy 10 sharc rhe
degree anel durarion of rhe hurt und pain r cxpcricnccd during rhc tirst
ftve years in LA. Bur I can iJentify with rhc aposrle Paul as ir rclnres ro
some of his emotionul hirs hc incurrcd in his ministrv (2 Cnr 11)
I laving a co-lcader from rhe beginning of rhe church riam nllowcd us
ro splir the pain and multiply rhe joy. As llistened to rhe pain sharcd bv rhe
East Coast church plantcr, 1 couldn't hclp but think thut i f hc had startcd
that church with a shared polyccntric lcadership approuch, th.u church may
still bc alive and brillging more 01 COl.)", kingdOJII re> tll,,1 )1:lIll'·llbr ,1l.~
1 would add, transformation and chanp;e takes place whcn we are bru-
tally honcst and vulnerable with une another. In face, according to
James, some healing only comes abour rhrough rnutual confession
(jus 5:16).
111lhe polycentric model, pcople with equal aurhoriry and revolving
lcadership lead as a communiry and conrinually pursue wholcness to-
gcrhcr, Thus tht:y serve us un example for the cntire community of
fairh. Bccausc more is (,<[lIg-ht rhan taught. maru rjrv modded bya tcarn
of lcaders shapcs the couununitv in profound ways. Mosr of our bro-
kcnncss comes [rum Jy:,[ullc(Íonal cxpericnces in our farnilv OI' com-
muniry, aud JJJO~t healing a nd wholencss will come in the conrext of
Spirit-transforming cornmuniries wirh Christ :.1S the Head. Leadcrs
necd cornmu n irv to pursue wholeness. VVhen wc lead as an interde-
pendem team of equippers, each of l1S rnodels various strengrhs to
othcrs and honcstly livc with our wcakncsses. ln this way, we preach
Chrisi and not oursclves.
Sure, community has its difficulcies. Henri Nouwen explains:
Embrscmg Emotional Health
101
.a month and a house church within a year, Within four years of running
hard with the Lord by engaging in missional práxis (practice in dynamic
relation with thought), they felt I was ready to lead the church.
When llook ar any Chrisr follower, I see a priesr with a calling. The
role of the equippers, especially those gifted as apostles, is to help people
discover and live out their calling in a way rhar builds rhe community
and blesses the world. When gifted eguippers see everyons as a priesr,
they understand that their role is nor to empower others but to recogníze
how the Holy pirir has empowered rhese people, ano help them release
thar power within the congregation and the world. For 'powerlessness
corrupts, and absolure powcrlessness corrupts absolutely."
Lead pasrors find themselves constantly leading. They are the ultimare
point person. Thc buck stops with thern. Alway . Ali the time. Con-
sranrly. Wirhout rcpricve. Wirh th is killd of pre sure, is ir any wonder
why so many have fàUen?
Lead pasrors tend ro forget their fundamental identiry as a follower.
In essence, to be a Christian is to be afo11owerofJesus. Yer when all we
do is lead, we sometimc$ forgcr how ro fi)llow. We say thar ali good
Ieaders know how to follow, bur wlicn wc put people in positions where
rhey rareIy if ever tollow anyonc, rhcy lose rhcir follower instincr.
LeaJ pasrors consta nrlv lcad, Thcn we wondcr why they have
problcm-, wirll pridc and túl inJispensibIe to rhc mission. But we are
:111 dispcnsahk. God docsll·r need lIS. He jusr ch()o~c~ to Use us, and
on I~.'tempora ri Iy ar rhar. BU( whcn wc lcnd wirh i Il <I cornrnun ir)' of re-
yolnng lcaders, we t:ngage in rhe prucrice orboth tollowing anti Icading,
wliich t:lLilirJle~ gwwtll in horh hurnillty and confidencc. Gt:ese travei
kll1g Ji~lallecs with revnlving lcadcrship; so roo ('an church lcadcrs, I
trusr wc are srnurtcr rhun g-r.e~('.
A n crnorional heaIrhy appronch to Icadership is polycentric. Within
511ch a ·ommunity wc learn to lead IIl1d tollow, to share our brokenness and
vict()ric~, <lntlto hdp each orher mature in Chrisr tor his honor and glory.
9
DOROTHEE SOLLE
ECCLESIASTES 4.9-12
.
L ansJog, Míchigan
1 , to movements of churches like the base grass-roots
comrnunities in Latin America, the Spirit is at work seeking to restore
missionalleadership to the church.
Contemporary churches that approach leadership in a polycentric
way tend to see Jesus and rhe Spirir as the center of their community,
not a single human leader. As Noel Heikkinen, a co-pastor ar Rivcrview
Church, says, "Jesus is our Senior Pastor." Life on the Vine is the
church, referenced in chaprer six, that meets in the round wirh the table
at the center and the prcacher preaching from rhe circle. Consequently,
they nor only meet in the round, bur they lead in the round as they are
guidcd by the Spirir, wirh Jesus at the center.
Maybe the most amaúng example comes from the base ecclesial
com munities (comunidades eclesiales de base), which have their origins in
Latin America but have spread throughout the world. According to
Leonardo Boff, these communities of fifteen to twenty families started
in the carly 1970s and by 1985 gn:w to 70,000 in Latin America. These
base or grass-roots cornrnunities are prirnarily cornposed oflower-class,
people who live at the base of society, as opposed to the pinnacle of
power in the social pyrarnid.' In Ecclesiogenesis: Tbe Base Communities
Reinuent lhe Church, Soff describes these churches: They challenge the
tradirional structures of the hierarchical church by prioritizing com-
munity over structurcs, They are declericalizing the church and re-
storing ir to the whole peoplc of God. And rhey are focusing on a new
way nfbc:ing rhe church, emphasizing thc studyofScriptun: ano orrho-
praxis (right living) as thcy scck to bc a slgn and instrurnent of liber-
arion. Ali of this is happcning in rhc hicrarchicul Roman Carholic
Chun..h (rhough not condoned by thc hierarchy), which ought to be a
kick in the butt ro Prorestanrs who clairn to hold to the priesthood of
.111believers, Thc ecclesiogenesis com muniries nf faith now number a
1
m ill J[)n. T'hcse pnnr, uncducarcd disciplcs who have bccn with Jesus
havc much to reach rhose ot us in rhe Wcsr.
cooperate and move as wcll.'" Brafman anti Becksrrorn not 0111y glve
many cxamples oi how deccnrralized, le.iderless rnovemeurs huvc t nkeu
placc in rhe past anel are taking place t"day, rhey ·11<1' <how us how ir
works. The sturfish organ ization does huvc a wcaknc.,s. "Thc mnrncnt
you inrroducc property rights into the equation, cveryrh ing chunjrcs,
the starfish organiz.uiou turns into a spidcr.?' Thc uuthors mcntion
some of thc strengths of centralization. Anel thev dose thc book by
introducing the hybrid organization und how to find rhe swcct spot
bctwcen central izution und dcccnrralizarion.
106 CREATlNG A MISSIONAL CULTURE
What does music have to do with leadership? A loto The jazz ensernble
reveals how to thrive in a chaotic and turbulenr environrnenr, where ro-
tating leadership and irnprovi ation are the norm. But what ahout an
srnall group of other musiciuns" who bCC311SC ot" rhe shccr enjo.vmt.:nt of
charnber music where "power, responsihilitv,leadership, .ind motivarum
resr entin:ly in the hands of rhe peoplc doing thc work," thcv durcd to
drcarn to hc a orchesrra thnr "was dcsigncd to rei)' on the sk il ls, ahil
itics, and pussionate cornrn itrncnr or· irs rnernbcrs rurhcr t11J.n ()Il thc
monolichi, leudcrship uI"a curu iucmr,"
"For ulmost 40 years: Orpheus has asroundcd inturn.tt ionn l ;llIdit.:IILt;:s
und crirics alikc with irs superior arrisrry, cncrjry, und disrincti\'c ap
pro.ich tu IHUsiL-I1i.lkillg.'·~ OI1C uC the rc.isons tI" ...)' h.ivc lJCt.:11 'IJ 'llL
ccssful is thar cach of rhc performances are inruscd wirh passion bccausc
euch person in thc orchesrra plays a ~igniflcant role. They huvc de-
veioped ..formal srrucrures to cnsure rhar musiciuns huvc real powcr
throughüut thc organization and participate in ali importam deLisl(JII~.""
Orc!Jcsrras are typically in rhe hunds ofthe conductor, who tcuds
ro rcsisr rccciving inpur frorn the mus icia ns themsclves, a nd !->11I1Il:-
108 CREATING A MISSIONAL CULTURE
AlAN HIRSCH
When the Chief Shepherd appears, you wil! recetve the crown of glorv
thet will never fade away.
1 PETER 5:4
Years ago I was trying to fix a drawer and g-or down to one lasr scrcw I
had to gct lcose. The more I worked COlooscn thc scrcw, rhc rightcr ir
seerned to get. 1 had worked as a curpentcr's hclpcr for si x mont hs, but
our cumpany majorcd in rt:>.lonng tlre-d.llna/5cd hllildl11g~, which ap-
parenrly rneans I got better ar dernolishing things rather than fixin,1!;
rhcm, A fricnd was visiring, and it wasn'r [no long bcforc hc rt;alil.c,J J
nccded some hclp. Very quickly he :.;.tid, "Oh, this hus a Icf{-halldcd
threud; it's a reverso scrcw, If yOIl want to looscn it, yOIl nccd in t;O 111
rhe opposite dircction." I'm rhinking, "Ir took me ren vcars to tI nd our
how screws work, und now rhey changc thc rulcs on me?'
Too often wc approuch leadership and life transformation in praz-
matic ways. We uucriticully adopt the larcsr business practiccs in thc
church, workillg hard to tighten the screw, only to find that thc tií-',hrcr
114 CREATIHG A MISSIONAL CULTURE
The political novelty thar God brings inro rhe world is a community of
rhose who serve instead of ruling, who suffer instead of inflicting suf-
fering, whose feHowship cresses lines insread of reinforcing [hem. This
new Chrisrian community in which rhe walls are broken down not by
human idcaLsm or democratic Iegalism bur by the work of Chrisr is not
oniy a vehícle of rhe gospcl or onIy a fruir of the gospel; ir is rhe good
news. Ir is not mercly thc agcnr nf mission or thc constituency of a
mission agency. This is the mis,iol1.1
MlssrON DF JESUS
Thc ccnrrallllclIle or}t:~us' lit~ wus rhe lei ngdom ofGod. Mark SLIOllTIeJ
up Jesus' mission, ~ayiJ1g, ·'Jc:.us went imo Galílec, proclaiming the
gnod ncws ofCod. 'Thc lime h;[~come,' he suid. 'Thc kingdom ofGod
h.15 l"OIl1C ncur, I<.epellt .IHd hclicve the good news!'" (Mk 1:14-15).
Thnllrghollt his ';])!)rI Il1I1,i,rr), jcsus would invire pcople into the
kinguom orCod. [k lold rhem it's likc n rnusrard sced, or likc a person
who sold everything ro ger rhr ~·ieldwir], lhe rreasurc. BUl whar is rhe
kingdllll1 nt (;nrl? vVh;l( i~ i ali :l[,out? To IInJerstand [his, wc must
und':rst:lIld ]C:Sll:i' contcxr herrei".
ReL'entIy, rherc Wen: severa I pcoplc rllaking cla irns ahour Jesus' or-
igi ns. Onc pcrson said, "Trn goi ng '·0 gilic yOll three good reasons why
f hclwveJesus was Iralian. IIc iovcd o talk wirh his hands, hc had wine
wirh every rncal, anti he llSCUolivc oi! quite a bit," SOI11<:ooefrom Cali-
Jesus the Archetypical Cutture Creator
115
Iornia saíd, "I'rn going to give you three reasons why 1 believe Jesus was
Califomian. He never cur his hair, he walked around barefoor alI rhe
time, and he started his own religion." Then a blaek person declared,
"I'm going to give you three reasons why I believe Jesus was black. He
called everyone brother, he liked gospel, and he couldn'r get a fair triaJ."
After rhar a wornan gave the most eompelling evidence of alI: three
proofs thatJesus was a woman. "He had to feed a erowd at a mornents
notice when there was no food, he kcpr trying to get a message across
to a buneh of rnen who jusr didn'r gec ir, and even when hc was dead he
had to get up beeause there was more work for hirn to do.'?
Each of us approacbes the Scripture and Jesus with a certa in per-
spective thar colors and shapes rhe way we see him. This is why we
must take the pains to look at jesus from aJewish perspective. Afrcr a11,
Jesus was a Jew and was fully involved in jewish culture.
As a firsr-century Jew, Jesus knew Scripture and the words of the
I Íebrew prophers that went beíore him. The central hopes of rhe prophers
pointed to a time when Cod would inrervene and bring restorarion to Israel
and to ali of creation, Thc word rhar besr captures rhis idca of complete:;
restoration i~çh(llom, a con,crt we rouched on hrictly earl icr in rhc hook.
For rhc prophers, shalorn epitomizcd rhe day whcn ali things are
rnade right again. All rhings corruptcd and pollurcd will bc remadc.
Throllgh imagery and story, their words painr a picturc of how thing-s
are supposcd to be. Peoplc will no longer be regardcd as pruperry or
tools i n rhe liands of lhe powerful, bur as mude in lhe very illlag-~'o!"
God. Kingdorn building wil l ccasc, and alI will gbdly bc a pan ,)1 t hc
ki ng-Joll I ofGoJ, letting GoJ be Gou su rhar peace would prcv.ul in
rhe \VorIO.Cnd's good bur cursed crcution will bc trecd. l'hc prophcrs
~rokc ofa rime whcn pcnplc wi ll g-enlli ncly lovc (',wh orhcr.
ThcnJesus said sornething rhat is urrcrly .tln:lZin~. Whcn his t()l!mver<;
J.skcd him how to play, hc said wc should pmy thar thcsc things w'Hdd
come ubout, r lc raughr us to pray, "[May] your kingdoI11 come, your will
be done, on earrh as ir is in hcavcn" (l\rr fi:lO). Hc was tcllillg his r<lllnWlTs
to pray for the coming sbalom, rhar thc world would bc mude righr again,
rhat pcucc and bcaurv would prevail over violence and corruprion. Ir wc
scck lo sce th is praycr reulizcd as much as wc C1n expcct 011 this side of rhe
116 GREATlNG A MISSIONAL CULTURE
new heavens and new earth, we not only need to recover the five equippers
but, from the life and ministry of'[esus, we need to understand how he was
the archerypical apostle, prophet, cvangelist, pastor and teacher,
JESUS AS APOSTlE
After Jesus had risen from the dead, we would expect to find the dis-
ciples cdebrating. Instead of eelebrating, john tells us rhat on that
Sunday evening the disciples were so gripped with fear thar they bolted
the doer. They locked themselves in, keeping the world out. Then, sud-
den1y, Jesus appeared in their rnidsr. The bolted doors weren't enough
to keep him out. He stood there faeing his closesr friend . Although
they had pledged their allegianee to him, they had deserted him and
were now hidiog behind elosed doors, living in fear and shame. So how
didJesus repond? Did he accuse them ar seorn them? No, he gave thern
four grace-f.J1ed words: "Peace be with you."
In our moments of fear and sharnc, Jesus kisscs us with these words:
"Peace be with you." After Jesus' words brought new 1ifeinto the disicples,
he sent rhern out to breathe new 1ife inro the world. After showing them
his pierced hands and side, he said, "as rhe Father has sent me, I arn
sending you." then he brcarhed 00 thern and said, "rcccive the Holy Spirir"
Un 20:21-22). Upon reflccring on this rext, Weslcy Allen wisely says. "We
cunnot kcep thc Spirit to ourselves, \;Ve are g.fred with ir for the sake of
others. Cod grvcs rhe church the spiritual gifr of rcsurrection lifc 50 that
rhe church will bring it to bear on rhe world." Jesus was sem by the Farhcr
to hlcss the world, and we are scnr by Jesus tu du thc sume. Aposrlcs un-
derstand rhar they are sent peoplc, and in turn rhev send peoplc.
JESUS AS PROPHET
JESUS AS EVANGElIST
The stories of Mark demonstrare how Jesus equipped the disciples to
embrace and share his good news, which was personal, social and cosrnic
in nature. Jesus invited the disciples to dismantle the dominant social
order rhat legitimized oppre sive social institutions (Mk l:l-4:341.
Then, at the start of this next secrion (Mk 4:35-8:9), Jesus began to
construct a new social order, helping his disciples understand that a new
king and kingdom requires signi ficnnt chnnge and transition. As we can
ali attest by our own life experiences, changes in our ulrirnately loyaltics
do not come easv.
Thar duy when evening carne. he said to his disciplcs, "Ler us l!;" over IQ
tbc otbar sitie." Leuving the crnwd bchiud , i hey iook him along. [usr as hc
wns, in the bour. Thcre werc also othcr bouts with him.l\ turious squall
carne up. and the waves broke OV<:r thc boato so thar it was ncarly
swarnpcd. Jesus was III rhc srcrn, slccpmg on <l cushion. Thc d1S<:iplcs
wokc hirn and said to him, "Teachcr, don'r you (are if wc drown?"
He got up. rebuked thc wind und saiu to the wavcs, "Qjuet! Hc still!"
l'hcn rhc wind dicd dnwn and ir was cornpletelv calm.
J ft" ~aid ro hi, di~C1pl{'s, "Why .Ir" yOl! ~(1 .1t"r,lid? Do )")11 ~lill h:IVC
no úlith?"
Thcy were terri fied and asked each orhcr, "Who is rhis? Evcn rhc
wind anel thc wavcs obcy him!" (Mk 4:35--H, crnphasis addcd)
Crossing ovcr to tbe otber sidc means that they were going from thc safe
land of thc privileged jews and to the shores where thc "outsidcrs," thc
118 CREATING A MISSIOHAl CUlTURE
Gentile , resided. Getting from the old world to the new world is very
difficulr. Metaphorically, it is like getting imo a lirtle boat and trav-
eling Erom Los Angele to Tokyo, and right in the midd1e getting
caught in a storm. The storm is so furious that wave afrer wave breaks
over the boar, to the point that it is about to go under. And al1 the
while, rhe One who can do something abour the problem seems un-
aware of the suffering and anxiety experienced.
This story is a direcr echo of a story of the 01d Tesrament, one with
a journey by boat, a violcnt srorm at sca, a rnain charatter asleep through
the srorrn, frightened sailors, rniraculouj, stilling of the waters, a re-
sponse of marvcl by the sailors, and a jewish evangelisr with a message
for Gentiles. The story ofjonah resounds through this passage. And the
next secrion of Mark deals wirh trossing barriers in the reconstruction
of a new social order, jusr as inJonah. Today it would be Iike God cal1ing
you to go to Afghanistan to share the good news with those who may
have been involved in bOlllbjJ1~ the WorIJ Trade Cenrer, Howcver rhis
is exactly what evangelists do, and rhey cal! others to cross barriers rhat
the broader culrurc sets up. jusr as the story ofJonah was wrirten to help
Israel remcmber why she was chosen, jesu the evangelist carne to lead
Israel to her rrue Lalling: to bc a blessiIl~ to ull nutions.
JESUS AS PASTOR
When jesus lookcd upon thc pcoplc, hc had cornpassion on thcm bc-
Cause he saw thar they were "hurnssed und helplcss, likc shccp without
,\ ~hcpherJ" (Mr 9:36). vVhcll Jl:SlIScarne ro spcuk to Israel, many of the
Il::lders who wcrc supposcd to bc shcpherding C()d'~ pcople wcre np-
pressi n~ them insreud. vVe see rhi~ illustrarcd in rhe story of the wornan
l·:lughr in :tdlllrery Jesll~ wns tC;ll'hing ar the tem pie and a crowd
garhercd. As he raught. the Phansees anti tcachers 1)( the law separared
:1 wornnn our of thc crowd anel nrrdc her suncl in front of cveryone,
This wornan had crosscd rhe llnc toa many times. They said ro Jesus,
"TcJcher, this wornan was L";JlI~hrin rhc acr pf adulterv. J n thc Law
Moses cornrnandcd us to sronc such worncn. I ow what do you say?"
(jn XA-5). I nstead nf bcin~ good shcpherds and saving rhe IOSl sheep,
I lu, rei igjou~ lcndcr-: sought to separare the pcople frorn Jesus by using
Jesus the ArchetYPlcal Culture Creator
119
JESUS AS TEACHER
The jcws are known as "Pcople Df rhc Rollk." Thrn'lgh rlu- . cnr u ru-,
jews have vigorously srudied rhe Scripru res and lÍchateJ us 1l1e,1I111lg
with one anorher, As Jesus' mlnlstry as a rabbi grew 111l!1fluencc allloflr;
the people, he clashed wirh rhc tcachcr~ oI his dav ;IIHi their i n rcrpre-
tarion of Scripture.
Edwjn Broadhead, who explores the literary srructures ohhe Cospel
of Mark, points out rhur the conflicr betwccn jcsus and lhe rcli~i()\Is
leadcrs dominares Mark 11:1-13:37, culminaring in a denrh plor ag:tinst
jesus.? Ched Myers labels th is section "Jesus' Showdown wi til the
Powers in JerusaJcll1."I.
120 CREATI~b A MISSIONAL CULTURE
One of the teachers of the law came and heard them debating. I oncing
that Jesus had given them a good answer, he asked him, "Of al1 lhe
cornmandments, which is the most important?"
"The most importam one," answered Jesus, "is this: 'Hear, a Israel,
the Lord our Cod, rhe Lord is one. Love rhe Lord your Cod with ali
your heart and wirh ali your soul and wirh ali your mind and with a11
your strength.' The second is this: 'Love your neighbor as yourself.'
There is no commandrnenr greater than these." (Mk 12:28-31)
Jesus knew the orthodox answer was the Sbema, "Hear, O Israel: The
LORD our God, the LORD is one. Love the LORD your Cod with all
your heart and with all your soul and with ali your strength" (Deut
6:4-5). But Jesus does something liberating and life-giving here. He
attaches an exc-erpr frorn the Levirical code ofju tice (Lev 19:9-18):
"Love your neighbor as yoursclf' (Lev 19:18), making it clear yOl!
cannot love Cod and exploit your neighbor ar the sarne time. When we
read Scripture, we must ask ifit increascs our love for our neighbor. As
Augustine wrires in his treatise On Christiarl Doctrine, "So anyone who
thinks rhat he has understood rhe divine scriprures or any pare ofthem,
but cannot by his undcrstanding build up rhis double lave of Cod and
neighbor, has not yer succeeded in understanding thern,"?
Apostle Ln:lI1t! ,1\.11 'l\lf l'rf·,lrinLt·\ di ...ciplc ...hll' 'I.: r ho s ,uHI r.l'lltl~' fll..'llpll."
(drearn awskener) ,""I!in!!, to p;lrrlnp:llr 111;lch·;lIlt"l!lj.{ C~,\d'", k1n~do!l1
Propher Pllr!'-UIII~ ;o\i"s L ;dllnl!; lhe cim n•..:11It) {.od ... IH;W "()fl.d or dc r
(heart revenler) 'c 11.110m and c t1Ildint~ wir h tlu- pnnr :Ind 11~prl·~'d·.1
Evangclist I nGHn~ttlrH~ thc I'rm.::1ailllil1~ rhc u:ol1d I1CWS h, hl'il1~ wirnc c-,~·-,
(story teller) ~nnd new ...• and hcillg, rcdurupuvc a~ctlt ..
Apostles
Dream Awakeners
Cal/ing is wnere your deep hunger meets the wottd's deep needs.
FREDRICK BUECHNER
Therefore, ho/y brothers and sisters, who share in the tiesvenly caJ/lI7g,
HEBREWS 3:1
After sharing with me the amazing story of his dad, I tutu llv u nrlcr
stood why jarnes, my fricnd trorn lndia, warucd me to rncet ,\by.
Bcfore Aby wus born, his dud wus a broken rnun, stru;;g-linL; wirh
ulcohol und abusing his wife. They werc unuhlc ') have (h!lur~~n. which
W1S ditficult for both of thcm, Thcn onc da)' thcy IOll:1J out ~hc WJ';
pn.:gnant. Thc docror rold hcr husbund not to do .•n}"t!l;ng- th.i: iilÍp;hr
upset his wite, othcrwisc shc mighr lose thc baby.
f\ n cvangclist was corning to town .ind Aby's morhcr re.dl)" w.inrcd hcr
husband to go, hoping rhat hc might rncct Christ and discovcr rhc rrans-
forming pOWCf of thc Spirit. Shc mude a passionatc pica, anti bccause hc
didn't want to upscr hcr, hc rclunctanrly wcnt to this rcvival mccti nj .
Nothing big happcncd, so shc asked him to come buck wirh hcr lhe
124 CREATING A MISSIONAl CUlTURE
fo11owing night. It was at thar meeting that this man encounrered Chrisr,
found forgiveness and experienced transformation in his life. Soon he
received a call from Cod to start a church among the Untouchables, even
though he was Brahmin, thc highest caste in India. The church he
planted flourished, and so they started another church. In time, a church-
planring movement was birthed, and rhirty-five years later there are now
STh: rhou and churches in northern India and surrounding countries.
Cod rouched sorneone, transformed his life and then sent him to
start comrnunities of faith that birthcd other communties of fairh, cu 1-
tivating the growth of the kingdom of Cod here on earth. This man
was a "sent one," or what the New Testarnent ca115an apost%s.
BEING SENT
I didn't beco me a Christ follower until the summer of my senior year in
college. 1 didn'r grow up in a Christian houschold, and I was pretty
unfarniliur with rhe Scriptures. I didn't even know the story of David
and Goliarh. But 1 did understand that Cod sent me to be a blessing to
people in this world, so [ told God rhar I would try to share my fairh
with everyone on my hall before the end of rhe year.
The Residem Assistam (RA) down the hall from me was Tom
Hawkes, who grew up neur Seanle. WC becarne really gooel friends,
helping cach othcr with hall programs, cating together, talking a lor
and enjoying each others company. 1 cven invitcd him to some events
ar the srnall church [ had startcd to attend.
Ouc day, Tom no longe r wanted to talk with me. !-lo;: ncver rnade
time to hang our .ind made ir clcar hc 11" !.ll1ger wunted til be my friend.
I was deeply hurt anel would oftcn be 111 teurs over the Ioss of our
friendship and hIS coldncss toward Goct. One day 1 was talking with
his roornrnare abour Gnd whcn Tom carne inro rhe roorn, 1 continued
my convcrsation, but Tom f';ot 50 an)!;fy rhnt he literally pickcd me up
and rhrew me our into thc hallway.
I wcnt back to my roorn and talkcd to God. "Father. I don't un
dcrsrand this. Why doesn't Tom wanr to be roy fricnd anymore?
Plcasc 0pen up his eycs like y0U did mine. Plcasc! If you do this
Cod, I promise t liat 1 will do whutever you want me to do. just
Aposties. Dream Awakeners 125
answer me rhis one prayer, and I'Ll never doubt you again."
Tom left for New York the next sernesrer, but I continued to pray for
him. I would send him letters, and one day I actually got one in returno
I was 50 happy to hear from him again, and even more excited to find
out in the letter that he was thinking a lot about some of the spirirual
conversations that we had together.
I didn't hear from Tom again for a long time, until one day he showed
up on mydoorstep and said, "JR, I believe inJesus-nowwhat do I do?"
I was shocked. 1 didn't know what to tell him, so I saíd, "Read the Bible
and see what God wants you to do." And that is exactly what Tom did.
He went home, read night and day, and finished the Bible in a week.
A number of years later Tom felt callcd to go to Ukraine and Russia
to share the good news, and T 5ti11 rernember that ,1WeSOIl1e day when
our community of fairh sent him. Tom understood his "sentness" and
helped establish cornrnunities of fairh in Ukraine. Tle understood what
Jesus was talking abour when he suid, "I\~ rh- F:Hhl"r h·.l~<enr fi", 1 ·UY1
sending you" (Jn 20:21).
You see, we only really havc two options: flec frorn the worlJ bchind
locked doors, or cngage rhe world with faith, hope and lovc in thc Fow..:r
of the Holy Spirir. Ir we decide to livc as a blcssing to thc worlJ, like
Jesus did, then we shouldn't bc surprised if wc cncountcr suffering as wc
proclairn God's p<.:ace.For no disciplc is grcarcr than his icncher, and if
Jesus suffered for rhe sake of the world, we will suffer as wdl. Some
mighr wanr a safe Gt>J, a GoJ made-ro-ordcr, but this kind úf God
ncvcr inspires awe, worship or sacrifice, N. T. \>Vright PU[S u this way:
The zod I want is a goJ who wil] give me wh.it [ want. Hc IH more
Iikelv it-will bc a projection of mv desires. As rhe u:rosscrlevei. this will
lcad me to 011": of thc TT1ur..: obvious p.I1!,.lIl l.!;\J,b <11 >:",I,Ic~,c,. wll<) ,)Ilel
ihcir dcvotccs moucy, oi scx , or powcr (.h j\l.lIX, FII.:ud .u«l ;\icI/'Lhe
poiutcd our), AI! idols srurtcd out lirl: a~ thc ~od sorncbodv wuntcd ....
[fiurl nobody Ialls duwu on thcir E1CC bcforc thc goJ rhcy wanrcd,
Nobody trcmblcs ar lhe word of a hornc-madc .~od. J"Ohlldy t;IlC~ our
with tire in rhcir belly ro hcal rhe sick, to clorhc hc nakcd, to rcacn rhc
ignoranr, to tced lhe hungry, bccausc of rhc god rhey wantcd. They are
more likcly to stay at hornc with rhcir fcct up.'
126
CREATIHS A MISSIOHAl CULTURE
Equippcr
Tetos (DcsrinatioDs) Marks
i\postlc I.t •••• i n~{ "l1r t 1111
(drtam .twakener) ("fI:,~lrin!.! l dl~l,."ipl(.'shIJ'crho" anti l~lJJin~ reorJc
~allin~
tt} f),lrtil.:q>,ilC m .lJV.1I1Ling C"d\ klll~dwl1
Thc rirst Ido.; of .lr()~tlc~ i~ til lI,·,I/1' LI dúâpl':jhip <'Lho.\ in rhe l"clllgre-
gution so tiJar God's pcople Jive OHr thcir missjonal narure as followcrs
oI' Christ. Thcy look ar Jisciplcship holistically, hcgil1!1ing with thos
c
who have yet to sdf-idcntifyas Christians and ali across lhe continuum
tn rhose who ;HC scrving thc cornmunity from rh..: ovcrflow of their
wulk wirh Cod. They scck to rnake disciples trom thc harvesr for thc
Apostles: Dream Awakeners
127
Developmental
Phase Desc.ríprion
Resistu
Those who are advers,lnal towurd rhc c.hurch or- rhe l ~hn ...•
(i;1I1 t.nrh
Skepríc
Those who are skcpncul o] chc •...
hurch or rhe L'hn,rufl f.JlliI
Seeker
Those who are consciuusly or unt;on~duusJy npcn to (~\.d anti WiJIJlIg'
rn cfl1{;tgt" in mC:1nin!{ful disnl" •.•.ums "lfftith
Hearer
ThoCiC who sdf-iJemifv:ls Chrtstian, rhe 1I1tJomt~IJf ui •.:ml\'I,,'Pllnn
~------------~-----
Kneeler --------------------
YOlll1g ChrisrLtns \\Ihl) :Ir(.' ~r()Will~ in t lu-ir 1I11dL.·r~r.llldlll!.! 111'[lu:II
ncw idenriry in Chrh.[
Fuíthful
Acríve mernhers ufrhl.·l"OngH'_~,ltiull who It(Hh~r';l.lJld .1TId 1I~l" t lun r
git"r"ó .tll.! r.ih-nr-, ti) blc ..•~ )(l1cl-;
II
Worshipcr
Those who are Icarnin!{ r~, wo rsl 11 I' (;",1 wirh t hcrr wh ••,," I",·; <t"rV,"IIr
lc ..h!..:r;), \.UII.: lI1c..:ll1bcb~ ,,1'"11 k'ldlllj4
\11 .ltiIH:..::1r" •. ,1.1101I.',
III, •••••I .. .1
formal daily rhythms of life. It's abour being vulnerable and being open
about our brokenness, as Paul was with the Corinthians. Discipleship
means inviting people to beco me whole again, which is partly about over-
coming destructive habits, but also about building life-giving habits.
We approach discipleship by learning to cali out what the Holy
Spirit has put in people. Ir involves ministering together, praying to-
gether and studying Scripture together. Disciples encourage, comfort
and challenge one another, Discipleship takes place communally-in
smaller groups as well as one-on-one.
Apostles help disciples of Christ to reflect and refocus on their life by
ask.ing them meaningful questions and helping them to pay attention to
what God is doing in and through them. They walk beside those they
are working with, giving [hem pracrical assignrnenrs (with deadlines)
for further growth, based on what Coci is doing. They recognize that
training involves resourcing people theologicallyand practically so they
can cmboJy rhe gouJ news contextually in every area of their lives.
Dream awakeners understand thar discipleship is ultimately about
helping people follow Jesus in the concrere realities of life. They rec-
ognize the nccd to be with people in hard ti rnes, praying with thern and
helping thcrn foUow Jesus through the valley of rhe shadow of death,
Apostles realize that training takes place more in the Iiving room and
the streets than in thc classroorn and sancruary. They help people live
for the sake of others.
Apostles hclp people discover and livc out thcir calling and create a
discipleship cthos in rhc congrcgation,
the people who live ar hell's doorstep, among people on the spiritual
frontier. They explore ways to network wirh other churches and move-
ments to see the transformation of their towns, cities and countries.
They have a deep desire to see God's kingdom become more rangible
in the world through the church, and they do whatever it takes to see
this come about,
As the apostolíc gift grows in a person, he or she helps to create the
cultural web for the community so the comrnuniry will thrive and mul-
tiply at ali levels. Apostles hclp to create an atmosphere where good
things run wild in a synergetic way. They seek to instíll faith in people
and help [hem clairn God's prornises and ding to the vine 50 they mighr
bear much fruit.
Chris is the consummate achiever. Yet, like many who are apostoli-
cally gifted, he is growing in strengthening the relatioml end of the
relational/task-oriented continuum by making time to livc in com-
rnunity in the informal spaces of life. He i also learning the difficulr
task of how to balance local and translocal ministry through dis-
cernment and wisdorn from borh the local and translocalleaders of the
various ministries he serves. In addition to being a gifted apostle, Chris
i also a gifted evangelist and teacher. (In my experience in working
with and assessing churche , many people are gifted in primary and
secondary ways.)
Prophets
Heart Revealers
WALTER BRUEr,r,fMANN
LUKE 24: 19
This church was dying. They were self-absorbed and no longe r cared
for rhe people in rhe area. They focused their energy more on their
beautiful1y hand-crafted choir lofr, not on the mission ofGod. Church
mernbers were frequently arguing about who had polished the choir
lofr last week and what color it should be painted next year.
With the church $280,000 in debt, increasing $3,000 each monrh,
the sale of the buiIding loomed on the horizon, My friend, Pastor Ed,
was brought in as a last-ditch effort in order to try to tum this church
around, After a fewweeks ofinrerviewing, the church board deeided to
aeeepr him as rheir pastor, but despi te looking like the eongregation
with his pale skin and gray hair, Pastor Ed brought a very different
undersranding to the congregation.
The moming of Pastor Ed 's first serrnon started like any other at
this church, with fine clothes and singing worship songs. The eongre-
gation sat, eager to listen to the message frorn their new1y acquired
pastor. But thcn things changcd. Pastor Eu pulled out a s1cdge hammer
from behind rhe podium, and as he preached hc dismantled the choir
lofr, slowly eliminaring what they idolized. But he didn't srop there. He
invited them to join in rhe change that was raking place, saying, "If
anyone wishes to sray a member of this church, come up here, grab rhe
s1edge hammer and give it a swing."
The church shrunk frorn thirty mernbers to teu thur Sunday, but
sornethmg ncw was born as well. For new ljt~ comes to those who are
willing co ernbrace the realiry of dearh.
Tod;IY f lopc lntcrnarional Churcl, is sull beillg led by Pastor Ed :1Ou
conrinurex tu thrive in irs neighborbood of Eust Hollvwood. The church
is flllcd with people from many differeur backgrounds thar represem rhe
ueighlxuhood, and what was once .l Jying church, carne W life ihrough
rhe propheric acrions of a daring leuder,
jusrice .... Their authority and their social passion came from rhe imrne-
diacy of their experience ofGod and not from institutional authorization."!
Prophets have the ability to perceive reality when others are lost in a world
ofillusion. When prophets come on the scene, reality invades illusion and
hearts are laid bare before the living God. Prophets have a way of ripping
open our hearts, shattering our illusions and bringing us face to face with
our Maker (1 Cor 14:24-25).
Prophets anguish over those who suffer under unjust and oppressive
regimes, whether religious or civil. Thcy speak truth to the powers rhat
be, and find ereative and subversive ways to liberatc the oppressed and
include the rnarginalized. They criricize and disrnantlc the dorninant,
oppressive culture, and then envision and energize us with a new view
of realíry,
Through their example and the fire in thei r hearts, they have a conta-
gious way of helping people eommune with the Holy Spirit and grow in
personal holiness. As hearr revcalers thev cncouraze people to move frorn
a politics of exploitation and oppression to one oljustice and cornpassion.
They help the community see how Jesus subvertcd the world's systcm
and suffered for ir, and 50, just like thcir leader, thev are willing to suffer,
Table 12.1. Prophers
Whcn thc Biblc rclls rhc swr)' of rhe eurlv church in the book uf Aas, ir
does not say rhar rhey wcrc of onc hcarr und rn mo because rhey sold ev-
eryth,ng. Rather, rhey hcld ali in cnrnmun prcciscly becuuse tlll:y Wt.:CI.: uf
onc he.rrt anti une mino, :b rich .md j1'h1r t(HJI1d thcmsclvus bom ,Igalll
I a c.iprtalist. A~ 'vVili O'Bi iun ... ,ays. "When wc truly Ji'LU\lCr lovc,
capital isrn wil nor bc possible anti ivLtrxisl1l wi 11not be neccssarj.":'
Penplc werc ElscinateJ with this ncw comrnun itv, which is why it SJys
Cod added to their nurnbcr da ilv.The: wcrc flcsh ing out jcsus' leaching
in rheir Iivcs. Even though Jesus hud ascended to lhe righr hand of the
Falha, his body was srill 011 cart h I hrough th is Spirit-filled com muniry
of pcople, continning to carry out liis purpose in thc world, Thc pcople
Prophets: Heart Revea/ers
135
of God had becorne his hands and feer, doing whar Jesus had done
while he was On earth. They prayed for peopIe's healing, fed the hungry
and shared the good news by deed and word, which sOll1etimes got
them into rrouble wirh the religious and politicalleaders.
Prophets equip the people ofGod to live into God's new social order
by helping all the gifrs of the Spirit come alive in the congregation. For
through rhe Spirit rhe community of faith is a sign pointing to God's
reality, which is just around the comer, and a foretaste of the kingdorn,
helping people experience the furure in the prescnr.
In cuItivating Spirit-rransforming communities, prophers help Com-
munities of fairh to be attentíve to the work of rhe Spirit in their midst,
neIping people reeognize that the Holy Spirír rugs on those who are
apart from Christ, assures us when we are doubtful, cornforrs us when
we are down and guides us whcn we are eonfused. The pirit can cven
warn us of unknown dangers. Paul say , "in every ciry the HoJy Spirit
warns me rhar pri on ;mJ hardship~ are f:lCing me" (Acrs 20:23).
My friend Scorr Davis told me abour how the Holy Spiril wnrncd his
rnorher of danger. After (dling asleep one cven ing, she hud a Ilighrmare.
In her dream shc had gorrcn into this terrible car uccidcnr She wns rhe
first car at the stoplight anJ when ir turned grcen, shc did whar we ali
do, she hir rhe gas. Thc only problcm was rhat another car dcciJcJ to
face through a red light. hc wokc IIp as rhar car wa-, nashing i nto hers.
Thar was her drcam.
The nexr day as shc was driving, she tound hcrsclf first ut thc :;ru(l
lighl, anti slll: remcll10crcd hcr drcam, 'vVhen thc Ilghl t u rned grt'erl,dlc
wai red f(lr a rnorncnr, anti su re enough ;1 c.ir ra n rl,l.' I ('( I Iiglll Tlle r I, ti}
Spiru warns us of lInknown dungers, ifwc are SCllsitlve to hirn. Prophets
help us ro be filbl wirh lhe .·plfit :Ind thlls scnsinvc to thc Spirir. lhcv
hclp us recoznizc thc Srint's work In our live-, ,n wc dOI1't lI1i~s "llr "11
a lady in our congregation gave me a cal! because she had just been in a
huge fight with her sono She and her son had been coming to Kairos
Hollywood for dose to a year. If you rnet her son, you would not forget
him. His face was badly deforrned by elephantitis, and he had a hunched
back. She told me that her son was building relationships with people
who were not a good influence because he was havi ng a hard time
making friends at any church, including Kairos. She said he felt wel-
corned by a number of people at Kairos, but he hadn't made uny good
friends, When T heard this, it broke rny hcart and accented our need for
more prophers and pastors in our midst who would help crcate a culrure
where ali were truly included,
139
lIVING Ir lOCALLY
Also unlike the typical Ange1cno (people who live in LA), Maria
chooses nor to drive a caro While Maria will get riJes frorn peoplc ur
times, she has mostly embraced the public transporration svstern Ui n
all irs glory.~ She also rides her bike to many places, which is really
weird for pcople in Los Angdes, because it is such .1 car-fril:ndly ciry
and nor roo nice for cyclists. She dOI.:$ this bccause she leves rhe natural
environmcnt. Shc believes that Americans rcnd ro use more rhun OUf
fair share of rhc worlJ's rcsourccs, So f()f hcr, giving u(l a «ar hdp~ her
to live in a more suslainable rdaounship wuh rhc envifonmcnf. She
values (;nd's creatinll, and while shc lInJt'r~t;tlld~ thar we C111 USe il as
a resource, she also sees rhe need rn cure tor crcut ion and bc a g-ood
stcward ofwh:u God has given lIS. Maria engages in ;[ grecn liksr}'l •.
in many orher way".
Evangelists
Story Tellers
TlM KELLER
I must proclsim tne good news oi the kmgdotn of God to the ottier
towns a/50, because thet 15why I was sento
LUKE 4:43
What does it mean for the body of Christ to "move into" our I1cighbor-
hoods today, 1 live in Los An)!;eh:s. The Los An~d\!;; Metro Arca is
horne to 17.5 million residcnts; the county of Los 1\ngelcs has closc to
10 million people, while thc city propcr has dose to I rrullion rcsi-
denrs.' The city of Los Anzeles is dividcd into seven arcas, and Hol-
lvwood i~ locaicd in whut i" known ;l~ lhe CCIHral c\rea. I !ollVW()Oc!IS
divided imo roughly three secnons. There IS West Ilollywood UlS own
the north, Hoover Strcet to thc East, rhe 101 Frecway to thc south, and
142 GRfATIN6 A MISSIONAl CUlTURE
I've given evangelisrs the nickname of story tcliers, because thcv help
the congrcgarioo sharc GOd'5 story in such a vvay tlut when 111 •• ::.<.: .rpurt
rrom Chrisr hear thc good news and uccepr ir, thei r li~c 'tuly is rrans-
Iormcd for the glory of God and rhc good of rhe world. Evangelisrs
equip rhc church ro prodaim ih,' go,/",/ by 1>c'l7Jg WIII1<'J'S,'J", and thcv hclp
lhe ~'()ngrc::gal ion to foe redt!mfti~,(, I~~t'nti, ru rn I ng their "sccul., r" jnhs
into sacrcd vocarions. Srory lellers rt:1l1iIlLllht:ír cnJllrl1l1"iric~ rlwr Cod
has chosen rhcrn to bc hea rer-, oi" rhe ,t!;()()t! ncws. Thur C"d chosc ro
blcss U", 110t that we might .rcr a~ <.:.'(cILl~ivt: b<.:ne(ici.lfit:s bur r luu W<.:
ancient texto We bring Scripture and thc most recent filrns imo conver-
ation with each other. We wam people to move past film as escapist
enrertainment and see how ir has the abiliry to disturb and enlighten us
in relation to ourseIves and with others, creation and God.
As a way to help people grow in generosity, engage in social justice and
appreciate other art forms, my friend Daichi and I started whar we call
Artist at rhe Fountaio. Every other monrh we invite various artists to
perform or share their art with uso For emry into the event, we ask
cveryone to givc tcn doHars to a local or global justicc projecr we are in-
volved in. Thus we blcnd appreciating good art with raising awareness
and resources for local and global needs.
The evaogelist asks one other important question: How do we cal!
others to receioe and enter into tht! kingdom oJGod 50 lhat they mightjoin us
in representing God': reign in our lleighborhood? The evangelist needs to
help rhe community to share their faith, to share God's story in a way
rhat meaningful connects wirh people. james Choung does a great job at
helping us share God's story in a meaningful way through his book True
Story: /I Christianity WOTth Belúving In. He teaches us how to share a
summary of the good news in a way thar gives a proper focus on trans-
[oflnarion and decision, cornmunity and the individual, mission lifc and
the afrerlire." jarncs also does a grear job at helping us share how the
good ncws affccts us at thrcc leveis: systcrnic, rclational and pcrsonal.!"
Hcre is an overview of Choung's upprouch to sharing the gospel.
(For greater deprh, please read the book.) Firsr, we ache jôr a aetter
noorid, r Ic sturrs whcrc pcople are living. Thcn, we rernind people thar
wc wcrc dc'Jign,dfor goorl. God dcsig-ned us to bc in rclntionship wirh
hirn, each oiher and ali oi creation. Bur whcn we rook charg-e, evcry-
thing becurne abour II~; whur wa~ dcsigllcd rilr [!;()()(i was tlrllrlllgt'd I~y
t!vzl, zlobally, relarinnally anel pcrsonallv, Bur Cod loves us too rnuch to
ler thinW rcrnain a mcss. Thrnllgh Jl'~II~, he rrstorer! (/11f;1" lhe hdl,'T,
sysremarically, relationally and personally, And now he has IW' UI 10-
g,'lha lo h'·lll ou r rclationship wirh God, wi h cach other and ;111of
creation.!' The evangclisr nccds to hclp pcople share the good ncws in
'I rneaningful way that not only connecrs wirh people in today's world
hut naturally lcads pcoplc to livc as d isciples ofChrist.
Evangelísts, Story Tellers
]47
BEING REDEMPTlVE AGENTS
The orher te/os of the evangelist is helping the eommunity be redemptive
agents. Along with proclaiming the good news by being a wirness, the
evangeüst helps the congregation be salt and light in rheir vocation, 50
that the good news might spread to every sphere of rhe eity. Th is
begins by helping people connecr Sunday with Monday. For when
people ernbrace their "secular" calling in the world as a disciple of Jesus,
ir becornes a sacred ealling.
migbt fully live bis or her vocation for the sake of others. Martin Luther
King Jr. put ir this way: "If it falls to your lot to be a street sweeper,
sweep streers like Michelangelo painted, or Beethoven composed
music, or Shakespeare wrote poetry. Sweep streets so well that all the
hosts of heaven will have to say, 'Hcre lies the street sweeper who did
his job well."'13 The aposrle Paul was in agreement: "Whatever your
task, work heartedly, as serving rhe Lord and not men" (Col 3:23 RSV).
Evangelisrs help the congregation to beco me redernptive agents,
seeking to join God in the renewal of ull things, while remembering
the "now" and "not yet" nature ofGod's k.ingdom.
LlVING IT LOCALLY
While his primary gift is apostolic in narure, Aaron Graham's sec-
ondary gift is that of an evangelist. Having these two gifts is fairly
common for fruitful church planters. As the founJing pastor of rhe
newly established Districr Church in the heart of Wash.ington, D.C.,
he is doing much to see the church he serves become Christ for rhe sake
of neighborhood and rhe world, and it has resulred in dozens of people
coming to Chrisr or retuming to Christ, and hundrcds ftnding com-
munity and living as rcdcrnprivc agcnts in thc hcart of the Disrricr.
Aaron and his community demonstrare what ir mcans to be a church
for the city. The ciry is onc of contradicrions. Ir is one of the most edu-
cated cities in the country, yet hus rhe lowest performing public schools.
D.C. is one of the wealthiest merropoliran areas, yet it has the highest
pl.:rú:ntagc of people living in extreme pllVt:rty. Misrrust bctwccn Af-
rican Americuns and the whitc cornmunitv runs dccp. Onc of thc w:rys
the church is seeking to serve the city is through thc Columbia Hcighrs
Youih Center, wherc they are uevoting encrgy ro hridging the educa-
rional <!;aptu at-risk ncighborhoou kids, Thcv help with fesnvals 111 the
('Ify an" f\arnn wrntc an nrr icle for the HftHhington Posr on rhe Advent
Conspiracy (sce www.adventconspiracy.org), seeking tu help people
spend less, give more and love alI. AS:1 newly started congregation they
raiscd over 5100,000 for the plight of rhose living in the Horn of Afriea.
As they bless their ncighborhood through service und incarnate rhe
good news, people join with thcm and cornrnit thcir lives to Christ,
Evangelists: Story Tellers 149
Pastors
Soul Healers
EUGENE PETERSON
I am the good shepherd The good shepherd lays down ins fife for
the sheep.
JOHN 10 11
'-,hc Ilhe lllothcrJ cricd so loud an.l f~lI' so lung. I n:alileJ rhcn rhe ~ravil}'
of whar h.id happcned ....
L've ncvcr bccn uhlc tu scrub the sick tcelin~ Dflm}' soul thut was put
rhcrc thmugh thc .ihusc. So I jus!;;n hrough life fccling rhar i f anyollc
cvcr kncw who 1 was 'HI t hc inside, thev would si mply rcjccr m ,.1
Pastors: Soul Healers
151
Tiffany was left with deep emotional wounds. She was left wirh
hatred toward men. Her disrrusr wenr beyond sexual relationships; she
was scared to give herself to them emotionally. She also held anger
toward God, questioning his love and willingness to allow rhis to
happen longing for someone to love her despire her pasto Bur Tiffany
eventually found healing.
The abuse Tiffàny suffered is too comrnon, but her journcy rowurd
healing if notcnmmnn CJ1()\Igh. We li\te l!1 a brr\kcn world, :.['.','odJ in w hicl:
other people have disfigured our souls and we have in turn distigurcJ
others', Wc are brokcn peoplc in nceJ o'-healing. With rhe hclp ofCod we
can move toward wholencss, bur it doesn't h;lppen alltomatic;llly.
\Ve need sornconc whu encourages us when we are rernpred to glve Ir ali
up. to tàrget ir ali, to just walk :.Iway in despair. 'vVr:. need sornenne who
discourages us when we move too rashly in unclear direcrions or hurry
proudly to a ncbulous goa!. We necd sornconc wh» c.ui 'llgt;t!,l I,) ti,
when to read and when co be silent, which words to rcflccr upon and
what to do whcn silcncc crentes rnuch fear óllld lirrlc pcncc."
Soul healers hclp us to live in rcaliry, reminding lI5 rhar rhc "routc
toward progressive holincss and union with God is puved with strll~gk
and suffenng, as an importam prelude to glory."1I1 K nnwing Christ in-
volves sharing in his sufTering as wcll as expcr icnciruj his resurrcc uon
powcr, Soul hc.ilcr: hclp the romrnuniry to realize t hat :l "[rui)' jlow-
crful and frujüiillT1ini~lry j, unlockcd thml!p;h the e xercise "f pnwcr
lessness anel wcakness ··11 And finnlly, rhut the pat\1 o ·,..holcncss in-
cludcs brokcnncss and woundedness.' ' Soul hculcrs help us hccorne
"wounded hcalcrs,' rccogni-zing that "hurnun brokcrmcss is not a I~lral
conduion of which wc hnve beco me sad victirns, but lhe bitrer t r u it oI
the hurnun choice to say 'No' to love."!! The pastor ihus pray' t hur rhc
congregation might experientially know the hcights, rhc dcrths, t hc
EMBOOYING RECONCllIATION
The .econd tclos ot pastors is helping rhc congregatmn cmbodv reconcitiatian,
Pasrors help thc comrnuniry undersrand thar while conflirr is natural. un-
rcsolvcd conflicr is sinful. Division i!. one of thc central irnpedirnents to
represcnting God's reign to lhe 1V0dJ. While everyonc cxpericnccs con-
flict, rhosc who livc in Christ are g-iven both the power and instructions on
how to resolve conflict. Ifwe wanr to bc thosc who bring the good ncws of
forgivcncss and reconciliurion to all pcople, wc must lcarn rhe are of tor-
giveness anel begin prauicing it wirhin our OWIl congreg.uíons.
Pastors: Soul Healers
155
Jesus taught freguently abour our need to forgive one another and
embody reconciliation. One of those times when he was with his dis-
ciples he said, "If your brother or sister sins againsr you, rcbu kc thern;
and if they repenr, forgive thern. Even if rhey sin against you seven
times in a day and seven times Come back to you saying 'I repent,' you
must forgive thern" (Lk 17:3-4). As you might imagine, rhis was a Ior
for the disciples to take, so their response was, "Increase our 6ith!" (Lk
17:5). Ever feellike that after someone has wronged you? Jesus rcplied,
"If you have faith as small as a mustard seed, you can say to this rnul-
berry tree, 'be uprooted and planted in the sea,' and ir wi II obey you"
(Lk 17:6). Jesus makes it clear thar with rhe mallest amou/H of Iaith wc
can forgive, if we wanr to forgive. Th.is issue isn't wherher we have the
capacity to forgive but whether wc havc the desirc to torgive. Forgiven
people forgive people.
Paul consistently called people to torgive one anorher, saying, "Be
kind and compassionate to one another. torgiving each orhcr, jusr "" in
Christ God forgave you" (Eph 4:32). Anorher rime he said, "Bear with
each other and forgive one another if any ofyou has a gricvance against
someone. Forgive as the Lord torg3ve vou" (Col "u 1), Thc lopic (l/'
others as weU. Forgiveness doesn't come naturally. It's like the srory
thar I heard. A guy saw a Porsche for sale in a newspaper for 550. He
couldn't believe it, but it was true. He wenr to see the car and dis-
covered that it was a relatively new car in mint condition. He said to the
wornan at the house, "Is this the Porsche being advertised in the paper
for only S50?" She said it was, Amazed, he asked why she was selling it
so cheap, She said, "Not too long ago my husband divorced me and ran
away with a younger woman. He told me, 'Vou can have the house and
everythmg, but just sell the Porsche and send me the check for what
you were able to ger from it.'"!7 Revenge is one of the common ways we
respond when people hurt us, but have you noticed that when we seek
revenge, ir usually hurrs us more?
Unfortunately, I've seen how badly some people can hurt thernselves.
Some who have gone a little further, who I saw while I worked at St.
Alban's psychiatric hospital. I huppened to be working in the closed
unit one particular day, and they called "male alert," which rneant all of
rhe available males were to go to one place in the hospital because
someone was endangering his or her own life and possibly the Iives of
others. I know rhat this individual was on the way to my unir.
He finally got rhere, and rhey s.it hirn down in rhe lounge area. He
sat a couple of sears away from me; 1 tricd to engage him in conver-
sation, but he W:.lSIÚ toa congcnial ar rhe time. AlI of the sudden he
started swinging his arrns around. 1 ducked ';0 that 1 wouldn't get hit.
IIc was having halluclnations, sceing big spidcrs on thc wall.
EVl:lllUJ.l1y,lor his and ot hcrs' protection, the staff had to tie lhe
man r,) his hcd. I W;lS app"illtcd to 'ipcl1d thc ncx t five hou rs with hirn
as he was scrcaming "Cct those spiders awav" at the top ot his lungs.
He pointcd to some sorcs 00 his body and said, "Thar's where they bit
me" lasr night!" I[e sounded ~n bclicvable rhar I srarred to look around
for these big spiders. After hours of screurn in~ at the top of h is lu ngs,
he final1y derided to talk.
I found out that this guy drovc himself to this srate because of the
birtcrness and angcr thar hc had toward a couple of people. I kncw ir
was bitterness and anger thut drove him to drink and do drugs for a
number of rcasons, onc of which was bccause he would say a person's
Pestors. Sou/ Hea/ers
157
name and shout, "You watch, I'm going to kill hirn!" You see, anger
and resentrnent hurts uso His former wife and friend sounded like they
were doing just fine; he was the one in the hospital. Is there a better
way rhan revenge?
I heard this true story from Richard Froth, a seminary president.
When he was in Romania he sat down with some rnernbers of a church
who rold him about a young Proresrant who went up to Moldova to
begin a chureh. The people-the city fathers, the elders, the ruling
people-didn't want him in town. They said ir you come to this town
:md build anything, a ehureh ar anyrhing, we will tear it down.
The young man felr God calling hirn to begin a work, and he wenr
to Moldova and started by buílding a house for hís farnily. He builr
the house, and he and his family moved in. The next morning, early
in the morning they heard a knock. They went tu thc gan:, opened ir
up and there stood eight men. They said, "We are hcre to tear down
your house." The voung pastor sreppcd back and said. "Do whar ynll
necd to do."
They men proceeded to climb on the roof and they starred tearing
the roof off one piece at a time. They workcd ali morning. Aholll
11:30 rhe pastor said to his wife, "Honey, we necd ro tix some luneh."
The wife agrced, "You probably should fix ir for, oh, twclve people.'
She said, "Whai?" He said, "Yes, twclve people." "Whur tor?" shc
askcd. "Well, ter the people up 011 thc roof." S hc suid, "Wharr
They'rc our cncrnics. They h ate U~. They'rc rcari IlK dOWTl ou r housc."
Lle said, "But Jesus suid wc are to love our cncrnics and to do good to
t hose wh., h.ue ux, They havc been workill); h.ird. I'1l1 su rc t hcir
hUl1gry." So she made them lunch, and thc pastor invired thcrn into
the housc. lhe weary men carne down IroIT1 rhc root, cnrcrcd t hc
house anel srarrcd ro enr, They said, "\Nhy are )'OU doinf!; th is?" He
said, "Because we are Iollowcrs ofJe:~lIs. JC~lIS s,lid ti) lovc ylJUI C11-
ernies; you're our enernics, at leust you fcel likc .vou are. Wc don't
know why you're doing this, but you th in k yOll'rc doi ng <orne: h i ng
rhat is good anel right. We dori't u ndersrand that , bur \VC lovc you
<1nywayand we forgive you for doing th is." A frcr lunch thcy t ha n ked
the womun for the food, clirnbed backon rhc roofand sturtcd putrrng
158 CREATlNG A MISSIONAL CULTURE
the roofback on, one piece ar a time. And when rhe young pastor and
his wife opened a church in rhat village, those eighr men were the
fir t eight convens.
The kingdom ofGad is a differenr kind of place.Ir is different than
the kingdom of this world and is made up of people who know how to
love others, If wc are going to learn to love onc anothcr Like thi ,Ioving
ou r encmies, we must practice forgiveness.
LlVING IT LOCAllY
As a gifted pastor at Kairos Hol!ywood in Los Angeles, Audrey
Blumber, a bivocarional minister, finds time to help the congregation
embody reconciliation and engage in lifc-giving spi ritual ity. Every
congregation has conflicr, but not every congregarion seeks to resolve
conflicr in healthy ways. As a conflict mediator Audrey is well aware
that Jesus calls u to resolve conflíct. he nor only facilitares conflicr
rcsolut ion but lielps traiu others to do the sarnc. When she anel the
orher equippers are having a difficult time coming to unity in resolving
iSSlICS,she will ask probing or challcnging questions that help people ro
shure thcir heart with utrnost honcsty. As a tcarn builder she encourages
lhe rcum of equippcrs lo regularJy confe~s .1Ily wrong and seek [0[-
• Do you feel that the other leaders are too outward onented and are
not paying enough aUention to the inter.nal needs of the church?
• Do you ftnd yourself walking with people through their pam,
helping them to pursue wholeness and hohness in the context
of community?
Teachers
light Givers
N. T. WRIGHT
When Jesus had tinished saymg these thmgs, tne crowds were amazed
at his teachmg, because he taught as one who had authority, and not
as iheir teachers of tbe law.
MATTHEW 7:28-29
peoplc remcmber that the Bible is a voicc to bc hcard, not jus r ,\ hook 111
read, !\ good tcacher does not upproach Scripturc wir]. .1 w<l"dl";' litlT
alism but as the voice of God, pulling us into transjorrnutivc dialoi2;uc
wirh him. Tcachers hclp rhe cornrnunitv undcrsr.md rhat intcrprct ing
Scripture is boih an urr and a sciencc. 1'hcy scck ti) hclp lhe con.l~,rci2;atlllll
162 CREATlNG A MISSIONAl CULTURE
~Urr"Sl' rncre e xists ;1 Sh.\kt:~pcan: pia" whuse t itth .icr hud bccn
losr. The firsr four '11;[5 provido. ler u s supposc, such 'I wculrh "f
lharacrtriz:uioo, sue h .1 cr<.:scendo of ex .itc mc nt wrt lu n t hc "I.,r,
hat it is gcncLllly ;lgrccd r h.ir rhc pl.\;> "u;.;ll[ ",1><.: ,t.I)!,<':'1. :'-:,:"u
rhclcss, ir IS f<.:lt inJ.Jlpr"pri.lI<.: ,!Llll.dly III ""I IH: ;1 rii"fil :I, ( "IIU: :In"
for all: ir wou ld frcc'l..c rhc play into OIlC ti'rm. and corn m ir Sh.lkc
spcure as ir werc to bein~ prospccrivclv rcspllllsih[c ttJr wor]; 11 li in
fucr his OWIl. Bcrrcr, it mlghr be felr, to giv<.: lhe kcy parIs [o hi~hly
rra incd, scnsirivc and expcr icnced )ILIkt.:speanall :IC[l)rS, who wou ld
immersc thernselvc« in rhe firsr four .icrs, and in lhe I.lnglldt;e .uul
164 CREATlNG A MISSIONAl CULTURE
culrure of Shakespeare and his rime, and who uiouid tben be told to
work ou! afi/th actfor tbemseiues. b
Wrighr proposes that in th.is fifth acr, the aetors would improvise, using
both innovation and eonsistency: innovating as they move the story
forward, all the while being consistent to the subplots and themes rhat
the author has already developed. The aetors are not ealled to merely
imitare an earlier aet. Rather, the authority of the first four aets inform
rhe way they live out the fifth aet, bringing the various threads of the
story together in a way that is faithful to the author.
Ir's as if we've been given rhe first four acts (Creation, Fali, Israel,
Jesus) and the las! piece of the fifth act (New Creation) in the Serip-
tures. ow, as people who live in this real-life drama, we are ealled to
know these aets 50 well that we ean improvise our lives in ways that are
faithful to the God of the story.
But we are not left to do this on our own. In Theologyfor lhe Community
oJGod, Sranlcy Crcnz rcminds us of the key role of the Holy Spirit. He
says rhat it is "ultimately not rhe book itself we are affirming" but the
Spirit who speaks (Q us through rhe sacred rext." He cxplains that the
Biblc, "rhc Book," poinrs ro Cod as rhe One who has authoriry, and how
mspiranon and illurninnrion are best ernphasized as one acr of rhe Holy
Spirit. So as wc cngage rhc inrerrelared sources of criprure, herirage and
culrure, wc srrive to hear whnt thc pirit has ro say to us .is we are on
mission in the world. Wirhout the duality of inspiration and illumination
01' thc Spirit in thc early church, wc wouldn'r havc lhe Ncw Testarnent,
Ir wc are going to intcrpret Scripture in a lite-giving and libcrating
way, we IIlUSl rcc:ogn ive rhe r:Lirh fu IIH;,,~of I nc Spiric [rulll crcation
until ncw crearion. As wc listcn to rhe Spirit by immersing oursclves in
thc story of Scripturc- the cvcnts of rhc past (c.g., the libcration of thc
Israclitcs from Egypr anJ the life, deuth and rcsu rrcction ufJe~u~) and
thc evenrs in rhe future (rhc ncw hcavcns and new earth)-we cun
rairhfully ioin Cod in his rnission of rencwing ali things.
lt IS truc that wc somctirnes rnakc the Biblc Sity what tuc wanr ir to
say. Any of us can misunderstand Scriptu re aud use it irnproperly, and
many have, We oftcn find Jesus rescuing the Rible from the hands of
Teectiers- Ught Givers
165
Úithflll reading ofthe Bible is from rhe missional locarion of thc Christian
communiry."!' Michael Barram recognizcs lhe many insidious ways our
166 CREATlNG A MISSIONAL CULTURE
culture shapes uso Our cultural fixations are with "borrem lines, quick
fixe, and technological innovarion," which can lead to our bihlical inter-
pretation becoming "formula.ic, emphasizing method and technique over
open-ended curiosity and intro~pection." This runs the risk "that OU!
efforrs will mirror our interests and proclivities rather than God'S."14
Barram suggesrs we prorecr ourselves from this procliviry by cxamining
our own perspectives and presuppositions through criticai questioning.1S
Does our reading emphasize the triumph of Christ's resurrection to the
exclusion of thc kenotic, cruciforrn character of his ministry? Does our
readmg of the text reflecr a tendency to eparate evangelísm 30d justice?
In what ways does the text challenge U~ to rethink our often cozy rela-
tionships with power and privilege? Does the text help clarify the cali of
gospel discipleship in a world of conspicuous consumption, devastating
farnine, rampant disease, incessant war and vast economic inequiticsêl"
Tbe missionai engagement with cultures, "The gospel functions as
lhe intt:rpretive matrix wirhin which the received biblical tradirion is
broughr into critica] convcrsarion with a particular hurnan context."?
Jim Brownson is inreresrcd in how rhe cw Tcst;lment aurhors appro-
priate thc Old Te::stament into rheir local conrexr while on mission.
Thi~ I1lighl instruct LI~IlUW wc too IJlight do it. Hc looks ut the fe::-
sponse of the church bctwcen thc gospcl and culrure, believing rhe
gospc! is the inncrzuidi ng sy_ tem rhat shaped Paul 's approach to how
he uscd thc Old Testamcnr in his rnissional conrexts.
Each oftbcse approuchcs to a mission.il hcrmcncutíc brings .l valuablc
conrriburioJl lo a LlcvelopiJlg lapcstry of missional rheology, and provides
inrcrprctivc tOl)ls rhnr rhc li!jh givcr can .cach rh« congrcgation so rhar
pcoplc ll1Jgh( livc r~lirhfldry to thc :;ror)' ()f God and the JOU of rhe story.
LJVING Ir lOCAlLY
john l'handkr. '1 !:>ivocll1on·d church pluntcr, lives in :t ciry whose
mot to i~ "Kccp Ausrin Wcird."!" Ycs, t har would be rhc scxy city of
i\ustin, Icxas.John's );ifr mi x is tcacherprorhet. anti whilc tcaching is
h ISprl rnarv glft, r he nccds ()f rhc cOllgreg:1tion and season of the church
planr multi move his prophctic gitt to thc torctronr. When pcoplc visit
che Aus(ill Must.ird Sccd wcbsirc (whicl: hc uc~igncd), thcy realize thar
Teachers: ught Gtvers
167
John is a gifted teacher. Moving from the site's bcliers section to the
values section (both of which are found under "About"), you sec thc
freshncss in the words he uses as well as his holistic approach.
Ir jusr so happens that the firsr of the three core values for Ausrin
Mustard Seed is "Story." As a community they approach Scripture as rhe
history ofGod's work arnong humaniry, recognizing rhar thi story is srill
being wrirten, much like . T Wright's fifth-act rnctaphor, When lhe}'
engage in Scripture rogerher, rhe core question they nsk is, I low can we
continue to partncr with God in the writing oI' rhis story going f;1rward?
Twice a mooth ar thcir wcckly gatheriogs, they rcad Scripture to-
gerher as a regular pracrice. Thcn rhey eilgage in dialogue bascd on
whar he has taughr. Dialogue is preferred over monologue, becausc dia-
logue engages those who are lcarning-. In .lJdition, onc Sundav i lIl'lllth
they explore various spir irual disciplines fi)r rhe pu rposc of recogn izing;
the Spirir's direction day to day, Practiccs likc lccr)» diuin.r hclp rhern to
hear Cods VOlte anti ennches t hcir rc.tding ()(~criprun:. :lS r!wir snu!,
are more fertilc to the call and tranS~(mllati()n th.u come fi·oJ1lir. Fi-
nal1y, one Sunday a month, rarhcr thunc.uhcr as ~t couuuunirv, rhey go
our to the communirv. Bcc<lllse rhev bclicvc rh.rr (:0,1\ <rorv is l1!lc rhur
'. .
is working roward rcdemption and rcpui r, physrcullv raki Ill!;parr i11th.ir
work eng-a,gcs ihcrn in rhe story in a wuv th.rr rncrc readin~ cun nor.
. ,
Discerning If VOU Are a Teacher '
• Do Vou find yoursclf nelpmg others 1.0 mhabrt ti,,, ~<".red kA'
LESSLlE NEWBIGIN
Hts inient was tbet flOW,through the church, lhe merutotd wisdom of
Goci has a mission in the world, and we are invited to join him on his
mission. Second, God's rnission is not privare, conccrned onIy with peo-
ple's souls, but holistic. Ir is cosmic, communal and personal.
While having a slogan reminds the community of her purpose, her
calling goes beyond lcarning slogans. A community must understand
her basic philosophical and theological assurnptions, and how they
shapc her understanding of God 's story.
For exarnple, a basic assurnption I have is that conversioo is necessary
for evcry man and woman who does not livc under the reign of God. Ir
is nor enough for people to givc mental assent to a certain set of facts
without a concern for personal and global transformation. Whilc there
is a moment whcn peopIe move from dearh to life, having placed their
fairh in the person and work ofChrisr, an undue emphasis on this event
alone coupled with an anemic understanding of the gospel can srunt rhe
proccss of genuine transforrnation. The goocl news is an inviration to
"switch srorics" und [oin GoJ in thc renewal of all things, which in-
dueles our own redemprion. God gives us a new idcntiry and new life in
Christ so wc might bc a blessing to the world. That is whar gr:lce is alI
abour. Ir is by grace rhrough [úth that we are forgiven and made ncw.
And it is by grace (hrough fúth rhat WI.: .HI.: enabled to livc our our rnis-
sionul calling in rhc world for the sukc of thc world in rhe way ofChrist.
When ir comes to Ji~ccrning rrurh and rcality, l um convinced thut
truth is disccrncd cornrnunally through cripturc as narranve, rhrough
rhc tocal imagcs of cornrnuni y, cross und ncw creation.:' Reason, rra-
dirion and t:xpl.:flenc...: hclp us undcrstund Scriprure and enablc us to see
mel livc in Cnd\ rcnlirv,
Each faith community necds to dcvelop arcas 0[· convicrion uboui lhe
substance or thcir faith (docrrincs), whuh bccornc primary teaching
rl)int~ in rhe cornrnunitv, which 111 rurn shape rhc cornmunirys calling 111
lhe world. As rhe comrnuniry articulare- thc<l.:, rhe}' creutc artiElCIS rhut
shapc rhc culrurc. To crente :\ missionnl cultu re, wc nccd to examine our
prim.iry convictions and ask oursclvcs if Ihey rcflcrr a missional thcology.
Riruats. Our missiona! practiccs are discerncd rhrough our rituais. In
ordcr to do this the church asks, fVhlll tire OI/r core pmcli(el"? Identifying
core prucriccs moves us bcyond "SPOUJillg valucs ro fi.ving valucs. Tf wc
The Cultural Web and ttie Neighborhood Cburch
175
dt.:vebps when ar lcasr rwo pcople do til..: S:lllll' lbillg t".~t:ther rcpcarcdlv,
Each church nccds to havc :1 (!.',{r //,/,.-(,,/,/1 t,. fldtlllill~ lu r 11I1,~iO)Jl-:l
method, :l particular way to lrvc out hcr calling ~() rha: thcrc rnighr he
UIIi ry anti movcmenr. How a rhu rch tul nlls hcr calltn~ t!ows Irum 1i 11' ler
stanJing her marks. ror rhe mcans 1l1l.I!.hr In corn'/arc wirh ,h,-, r:nd"
1 arprf'ciarc the ~rr:Hl'g)' [h ar :I chu rcl: iu \Vest [,os
(·!c.' 11.1:>
i\Il
S
devclopcd (sce figo 1/1.2). This church sceks til rulfi l] hcr callin~' hy
transitionin.!.': rn issiona l "parL'~ inro discil'l'ship comlllullitic:" :\;111
-,
_- . i MISSIONAL
I' "
..- ..... . ,
: SPACE
'i
!
·"'-'7' MISSIONAl ~ \ ."
: PACE
......,<.:~ .
.....................
( DISCIPlESHIP \
~ COMMUNITV /
4RTISTS'
COMMUNI1Y
......./ /
MISSIONAL ••.
SPACE .:
: "1lssmNAI. "
:. SPIICE .
• ,,-"0.
' ...,.-
[' MISSIONA •••.
• SPACE! ,. "•
.... ",..
..'f ,"DISCIPlESHI>\
; COMMUNITY /
././ -.
SOIJS
•
•• ,t",., .••...ri •.•
.jh •••.
~•••.•••
1PA~E l , °
0
-;
: MI:,:;,urM.L:
KEY SPACE
'IAl .
• ',' I;<;:r
INQtVIOIlAI MISSION~
~AAGe MISSIONAl.
SPAf~S
SPACE:S
.p, ~ ..
'
O OISCI>'!E~IP COM"'MUNIIIES
- EXISllhr.
- - .• 'NU EXISl
Figure 16.2. Wes( Losr\ngelc Church' strarcgy. ConccivcJ by Kairos Wc. (LA.
Dcsigncd hy Dcbbic Kim. Uscd by permission.
The Cultural Web and tne Nelghborhood Church
177
rneet together to worship Cod, anti to be shaped tor ano seut on mission.
Every church hns a liwrgy, but in order to creutc a rnissronal cu lt u re III
Etbics. OLl r cthics hclp lIS discern our rn ission.rl 111 a rks. fVJ,,,/ rltll'l i/
mean for UJ lo bcJ"ithjid ll/ldjlllit;id? 'vVh:tt are thc m.irks ot rhc church ~
1'00 oftcn thc prcvalenr response thur peoplc zive fClrsurccss is ccnrcrcd
on butrs (how rn:lIIy pcople come to :l scrvice), bucks (rhc church 's
annuul buuget) and bLliluing~ (thc sizc of lhe cl iurch piam), or ;\S Sllilll"
put it in the United Kingdorn, 5U":CC,~ is dcfincd by PCIlJl!c. pounds .uid
l7R CREATING A MISSIONAL CULTURE
pews. Too often success is dictarcd by the business culrure around: rhc
botrorn line. I'm thankful that many are recognizing the importance of
reddi.ning success, recognizing thar quantity alone makes for a shallow
and rh in definirion of success.
Henri Nouwcn makes the case for us moving from talking about
success to talking about being fruitful. Hc says,
So whar are some rnarks of the church? Whai does it rneun to be faithful
and fr\lirt'ul? The roll()wing are fivc pictures to help get your creative
juiccs t1owing.
First, thcrc urc thc clas-,ic 111:nb ,Ir lhe church, Whcthcr one is Prot·
cstunt, Catholic or Orthodox, most consider rhe íour creedal marks of
rhc church irnporrant: the onc, holy, catholic anel uposrolic church.
Some thcolojrians vicw thcsc rruits us dynurmc ruther rhan sraric. For
cx.rmplc, rnissiologisr Ch.rrles Van [n.~en sllggests rhat the marks are
bcrter rcad as .ulvcrbs r.uhcr tlUI1 ~IJjl'c[ivcs, clplllrillg the dynamic
charar-cr of rhc . hurch on rnission, Tbu« thc missionnl minisrrv of rhe
ehurch is unirying, sancriryillg, reconcilinz and procluirning, til ud-
diuon hc rnukes the case rhnr til(' tillJr rnu rk s oll}!;ht ro be placed in rc-
verse order u-, a rcrnmdcr nt rhc churchs missional srance, So thc rnis-
siorrrl church is called til bc '.1 ··prnd.lilTling, rpcofl(·iling. ~:lnnifying
anti lInifving" rommunirv."
Sranlcv Huucrwrs ~iVl'~ lIS unorhcr picrure of a mature church. Hc
dêscrihcs rhc role of rhe church as culnvating u pcople who "can risk being
pcaccful in a violem worlJ, risk hêlng kind In a competitivo society, risk
bl.:illg- faithful in ~1I1 age of cvnicisrn, risk bcing gentle among thosc who
The Cultural Web and the Nelghborhood Church
179
admire the tough, risk love whcn ir may not be returned, because we have
rhe confidence that in Christ we have been reborn into a new realiry,"?
A third picturc comes from Stephen Fowl and C rego ry ]ones, who
describe followers of the Way as people
who see and do things differenrly. They are rhe kind of people who
serve rarhcr rhan dominare, who forgive und seek reconciliation rat her
than bear grudges and persist in alienating orhcrs, who feed rhe hungry
and visit those in prison without any fanfare or expecranons of returno
They are the kind of people who speak Ou! againsr lnjustice, who are
more concerned abour orher's welfare rhan rheir own, the kind of people
wi lling to risk thcir lives 50 rhar orhers may tive. S
-t. Nonviolent rranstilrll1lng iruti.mvcs: nor rcrurnirn- evil ror cvil hut
taki ng- iniri,lrives ()f peacemaking.
5. Love ot cucmv: not vagul: words .ind scnti mcnr-, ot"low. ],tll "rlu- d''nl
oflovc .. : tahlc fCll()w~hip. c-rnngcnry:lid. rt·It";I~<:nfdt>hr, }H':din~."
And finully 1 contcnd rhar rhe fivc tocai conccr ns, lu rthcr deI iuc.I Ily
the tetos roward which each equippcr is seekillg to move rhc C()I1~n:-
gation, woukl rnakc some grcat rmssiona] rnarks /;,r rhc church,
180 CREATlNG A MISSIONAl CULTURE
Apostle Living out cur Creating a discipleship erhos and cal1ing people
(dream awa kener) calling to participare in advancing CoJ's kingdom
Propber Pursuing God's C alling thc chureh to C,><J's new social arder
(heart revealer) shalorn and standing with lhe poor and oppressed
cornmunities. How might the church articulare this vision? Firsr you
have the qualitative part: Who has your back? Check out our disci-
pleship communities, where we look after each other's best interest
and seek to be like Christ. Then you have the quantitative part of thc
vision: We hope to multiply our discipleship comrnunities from rhree
to six th is year.
otice that the qualitative part relates to rhe fact that discipleship
comrnunities are places where people can find authentic cornmunity
and grow to becorne more like Jesus. That is the part that needs to be
emphasized when sharing the vision and rhe whole reason for the
quantitanve part of the vision.
Before looking ar specífíc ways to live out this vision, it is irnportant
to consider how we measure faithfulnes5 anJ fruitfulness. Too ofren
the only rneasure people prize is the bottorn Iine, In other words, did
we reach our vision? But there are 50 many more dynarnics at play. We
nced a fuller and more vibram way of meusuring lru itlulness. joseph
Myers, author of Organic Community, gives us some wise advice: "We
must understand what we are measuring. We are ralking abour rncas-
uring life-community, relationships, health. We are not ralking abour
mcasuring inanimate entities. RcJucing livin!'; l>rgafl iSJl1Sl\l a ccnsus
count demeans rhe way we were created."' I
wisc work !!oJI, a way to wutcr rhc soi l. Anothcr work. goal might be
to find ways ot crcarinz Iorm.t l parhs Irom thc missiona! space to the
disLipleship cornrnun itv. 011<: forrnal pathwnv, depending on the
readrness l)f thc pcople, 1l1i)!;ht bc tu i nvite anyone in rhe missiouul
'pac..: ro hc a part oi"a six-wcck srudy O!\ basic ropics, such as "What
is a Chr istian?" or "\Nho is Jesus?" The point is to devclop formal
The Cutturs! Web and tbe Nelghborhood Church
183
paths by which people can move from mi sional spaces toward the
discipleship community. These short studies and the responsc to
thern could help the discipleship cornmuniry discern pcople's read-
iness to beco me pare of the discipleship communiry. Ir is also possible
to slowLy rransform an cntire rnissional space into a discipleship com-
munity by introducing a couple of thick practiccs to the group ,l!> a
kind of experirnent in Iollowing Chrisr, and rhcn assessing people's
response along the way. ,
Too often churches will say, "Unlc~s you believe what we belicvc und
behave Iike we behave, you cannor belong." Tn my estirnation, wh.en we
give people a place to bclong, and cncouragl:: rhem to cngagc in i hick
practices (behaving), thcy wiU discovcr thut rhey are starting to believe.
Think of Cornclius, who with his farn i ly was devout anel God-teari ng:
"He gave generously to rhosc in need and prayed to Coei regul::trly"
(Acts 10:2). Cornclius engaged in rhick practices betore he evcr carne to
belicve,I've oftcn found th is to be thc ,,:lsl' 111fl:g,mJ til how pcople
come to faith today: they engage in :1 rh ick practice of scrving the
neighborhood wirh thc fairh com rnun ity, or srudY\O!i; ScnplLirc, or
praying, ar uny hosr olpracriccs bdcm: thcy huvc faith .tnd ~elf·idcnrify
as a Christian.
The point being, if a discipleship communiry hus lhe fúth gual of
multiplying itsclf within the ycar, rhcv need to wurk OUl in derai! some:
quarrerly work g()al~ rhar rnnrch rhe: r rulrh !2:D:tl. Wh.rr kinJ o( pl:tlltlng
anti wateri Ilg ncerlx rtl h:lpj1t'1l i I dús hirht!;C):d IS goi I1g to come -ihout-
Whar does failhflllnl.:~' ,,11 our part 1()"k Ilh·? TIIl:1I lhe gr"lI[l III1IS[
pray and wair 011 C"d f;)r tht: [ruir. ,t:('k n., '., 1'_' "'·I!,ili'.(· IfI rhe <";I'ir:r.
always Icarnin).\ und )!,Iuwillg .uul IISlcllillg.
1f lhe gIULl(i clcvclops L[U.lIl..:tly LtiLlI guais alld (U!'Icsl")lulillf!. work
)!,uab, Lhl: LUllllIlUltÍly cun a~~es~ thcir r;lirilfullll.:SS hy wiicrncr or 11\)[
thcy havr kcpr lo rheir work goak r t' I ht"y wrrr .ihlr- Il) "'<IV f~1i I h 1'111 [I)
thcir work guals, doillg thcir p.ut, rhey c.in vclcl rr.uc ('Clt!, wr uk 111
their life, whcrhcr nr not rhe (:lith gO:1lcalJ1c tn íruirion, 1)(,\,;111'" the
CÚLh gaal is flor under rheir coutrol.
Underslanding rlie diffcrcn,.~c hct wccn t:lIlh all,1 work gCl;t!, I~ i m-
perurivc for a cnng-rcgatinn. lt i~ nlso i mporr.uit tilr.1 ('1l11lI11li Ilil} to gn>w
184 CREATlNG A MISSIONAL CULTURE
Sharcd srorics nu)' not fit nc.rt und tidj into » l harr or .•n thc back of thc
Sunduy bullctin, bur we grow lo trust thcrn as n pnwerful way to mensure
wherhcr whnt wc are hoping tor is takin)? placc, Shared srories are the
t':t~I~,t W:lV In cnsu n: what is Impnrt1nt IS raken 1I1t<, urcount. Story
h •.1f" 11<mcasurc rhc Iife ,)t ou r rornrnu niti<,~.11
LESSUE NEWBIGIN
Therefore I urge you to irmtete me. For this reason I am sending you
Tirnothy, my soa whom I lave, who IS ttuthtu! in lhe tora. He wtll
remmd you of my way of Iife In Christ Jesus, whlch egrees with what
I teach everywbere tn every church.
The prescription for spiritual transformation hus oftcn bccn toa in-
,lividuali~ri,'allj oricurcd. \Ve ire CIl""lr-Igl'll In Cllg;I141:in spiritual
disciplines so that we Illight havc chc rowcr to do what wc can't do
hy \ViII powcr ulone. Bur whut huppens whcn peoplc don'r have the
"wi l l power" ro ('Ilga~c 'piriTltal di<;l"ipln on ;1 rnnsisrenr bas is- Our
charactcr is lcfi untcrulc.l. "[11 .t wi ld world likc ours, your churacter,
lcfr untcndcd, w il l bccomc u stulc room, an obnoxious child, a vacant
lot rilkd with t hor ns , wccds, broken bottlcs, ra~gedy groccry bags,
and dog droppings. Your deepcsr c hn nne!s \ViII silt in, anel yOll will
fccl yourself shallowill)!;- You'Il becornc a pn.:sence ncither yOll nor
ot lurs w il l enjoy, .ind YOU .uul I hey \-ViII spend more anJ more time
Culltvating Mlssional Envtronments
187
learo rhe unforced rhyrhrns of graec. f love how Eugene Pcrerson purs
it in Tbe 1l1o·s.ragL':
Are you rired~ Worn out? Burncd um <lfl rt'li.v;ifHl~Come tf' me Cct
;l\V.ly wirh me .ind you'l l rccovcr your lik. 1'11show you how to ta kc real
rcst. Walk wirh 1111.: and work wirh rn(;-wa(~'h how I do ir. Lcur» Ih/!
ultjon'<'d rhythlll; 0I'(ra,·<·. I won'r lay .1Il}thing hC;IVY ur ill fitlillg ou jlJlI.
Kecl' cOlllpall)' with me and voul] lcurn to hve t'lct:!y .uu! 1t;.;lllly {I\ It
11 :2R- lO, l'lllphasi, olddnll
Thc c.irerpillar rnusr yield up rhe IIfe It knows and subrrur to rhe mystery
of interior rransrorrnatiou. lr emerges froll1 thc I'roccss lransfigurt;d,
wirh willgs t11Jt givt: ir Irccdorn to l1y. A rulc llf h íc [OI rhyt lun of lil"e]
gi\-cs 1'.1 W.I: fll cnrcr mto rhc lik-llm)!; pro,"CS, nf pcrsonal transfor-
mut ion. Its disciplines help IlS to shcd rhe úmi!iar bur constricting old
sclf and .rllow UU! II':W ,dfi" Ch ri" [lJ IH:[,'"l1ed-lh.: u uc ,d[rll<tl i,
n.uur.dly .u u actcd lu thc 1i~ht <)fCuJ.'
Takint; ['ali in conununul rhv thurs ,,r li I\: hdps brcak us lrorn our
Arnerican individualisrn anel shapcs us rowurd Christ wirhin the prac-
riccs of t hc counnunity. Tablc 17.1 is un ovcrvicw oíwhere we are going
and how cach cquippcr sceks to cultivare thc particular cnvironments
introduced in chaprer thrce through particular practices.
Cuttiveting Misslonal Environments
189
Thick Pracrices
Equípper
( Liturgics) Environments They Cultivare
THRIVING ENVIRONMENT
I'he apostle, OI' drcurn awukener, cultivares a thri·ulTlg enuironmenr
throug,1t hdpillg t lic t..oll)!,regalioll participare in rhc Ilwrgy or' Il/tJhrl/1J
Jl1J el1).{a).{ein the pracrice l)f makinf( disaples. Bn':LllSe aposi les rcnd ro
bc h ighly active, they are rernpted to negiecr h, Onc
~:lhh;I1 ()f t hc char-
acieristics of the host cu lture of rhe United Smre« is rhur worth is often
deterrnined bv thc ability to produce and achicve. This has a tcndency
to shapc us into slaves of product ion,
Jn thc firsr chu rch I bclpcd to piam, It was rarc ror me to rakc a duy
off I was like arar running in rhc whccl with no rcst. 'Thc prohlcrn is
190 CREATlNG A MISSIOHAL CUlTURE
that when we cnter thc rat race, we often become rats in the processo I
had lirtle patience, which-aceording to 1 Corinthians 13-means I
had little love. I thought parience was for underachievcrs, Being an
Achiever (a 3 on the Enneagram), one of my basic desires is to feei
valuable and worrhwhile, whereas my basie fear is of being worthless,
The corresponding weakness is that 1 can try to find my value and
worth through aehievement. Sabbath beeomes (for me and for any who
are gifred as apostles) a needed concrete practiee that ean acr as a coun-
terforcc to the dorninunt culturc,
In Worki71gthe AngfeJ, Eugene Peterson give a beautiful description
of biblical sabbarh. He says sabbath is "uncluttered time and space to
distance ourselves from the frenzy of our own activities JO we can see
what God bas bem and is doing."J Thc dream awakener's role is nor "to
make things happen" but joining God where Cod is already ar work.
Sabbath might feeI countcrintuitive to cultivating a thriving envi-
ronrncnr, but this pracrice is vital becausc ir hclps people livc into thcir
sncred potcnrial, rccognízíng what Cod is already doing around them
in thcir life, rheir neighborhood and vocation, inviting rhcrn to stcp
into ir. As rhe apostle helps the congregarion practice sabbarh, the
eommunity is more likcly to sce what God is Joing in :1I1d around them,
and thus discover nnd live out their \:alling in Iifc." Making disciples
involvcs hclpin!!; peoplc livc our rheir primarv ealling to follow Chrisr
th rough thei r gifrs and vocurion.
lIBERATlNG ENVIRONMENT
Thc propher or hc.irr rcvcalcr cu lt ivutcx ,[ li/Jallling emnronment bv
ht:lping lhe c<)llgregarinn pructi •..e cornmuning with GoJ, bâ!l}!, plt!St:lll
lu (;Q,!thruugh praverfulsoliurdc, silcncc and t:l~ling, ,1UJ thrllugh lhe
pructicc of tlu, brt'lIk.iJl)!. u/brullf.
Connccting with thc libcrating Cod crcatcs a libcrating cnvi-
ronrncnr. ,\::; pcople connect with rhc Go,1 o( rhc cxcdus (who hcars
rhe cries »f his people), rhe Coa of thc CrIlSS [who dics th.rr we might
livc), t hc God n( lhe rcsurrccrion (who givcs hope for liberation from
ali SIIl) and thc GoL! ofPcntccost (who pOllrs our his Spirit to ali), thcy
cxpcricncc Irccdom.
Cultivatmg MissionaJ Envtronments
191
mernber Ch rist's dearh and live as pcoplc of thc n:'I I rrccrion, Whcn WL
gather togethcr ar rhe Lord's Table as a communiry, wc becomc a [()fC-
taste of Cods futurc cornrnuniry, rogcrhcr with rhc rrrune Cod und ali
God's people. This new community uround rhc Eu<.:harisl kccps u-, rrorn
separating Communion .md jusricc, Ior wc are :11lc'1t1;11bctorc C"d .. \6
Paul instructs LLS in the book of Corinthinns, "Whocvcr, rhcrclore, curs
the brcad or drinks rhe cup of the Lord in an unworrhv m.uurcr rdiviJillg
rhe cornmuuitvj wil l hc anvwcrahle ri,r rln- hOlh .uul hlo.x] orrhc I.ord"
(l Cor , 1:27 NHSV)" The Easttlll Orrh"c1Il\ 'holll h '"Illlsiders ri", 1':11
ch.irist central .md ttlunJati,lll.d .\l1d c.u lu.li; (uuivcr-ul}, wllidl i... wll)'
Jnhn Zizintll.ls 'iays, "/\ cuchir: ..•r \\"]1;,'11 di,nil'liILl:t:S h\:I\'"('l"11 r:ll'·'.
sexcs, J.gcs, protcssion-, oULi.d d,,,,,c~ dL" ~1,,1.ltC., lIul c cr t.rii: clhi,:al
prinl,.iplc~ but il~ CSl,.ll.llUI"gil..illllol(lIlL. 1',.( dl<lll<.:.bOJII ,IICII:1 \:lILII:III,,1 í,
not ,I 'baJ'-í.c. IIlumlly Jdll..iclIl- cLlLh.lrisr [,ll( liCl cucir.rr i:.r ar .ili. Ir
cannot bc snid to bc rhc body of thc Onl: who sums up :d I inll) I I I 111 -c IC',
As t hc prophcr hclps the LOlllllllllllry cllga~c in silcnc«, sohruoc .md
fasting, as wcll as understand thc sie;ndiL':tIll'c anti divjll'~ pown prescnl
WELCOMING ENVIRONMENT
Evangelists or rory tellers help to cultivare a we/coming environment by
equipping the community to practice hospitality as a way of life and
shaTe God's story wirh others in the right spirir ar the proper time.
Dunng one of my first visits to Honduras I was invited to stay at a
pasror's house in rhe city. I still remember his words to me, a complete
stranger at the rime, as I was entering his house: "My house is your
horne.' And ali rhroughour my stay with him and his family, this is
what 1 felt. There wasn't pressure to have to talk with them constantly,
and they didn't feel pressurc to entertain me. They had simply created
a space for me that was 50 free rhar I felt as if I were home.
The practice of hospitality creates a space of mutual exchange be-
tween guest and host. Tt is interesting thar rhe Creek word for hospi-
rality 10 the New Tesrament can be translated as both "host" and
"gucst." For hospitaliry is remembering we are fellow travelers in life,
cach <lf us sharing in the s.ime broken hurnaniry, each of us with stories
to share and gifts to beur. We can practice hospiraliry at home, in our
vocarions, wirh the stranger and In the 'ongregation, especially to the
ncwcorner. Paul tells us to "welcornc one anorher as Christ has wel-
comcd vou' (Rom 15:7 E~V).
As we ta ke rime to rrulv welcornc peoplc as thcy are, where they are,
tliev oftcn wanr [U know why we are so wcJcoming. They wanr to hcar
a bit .ibout our story, and because our stur)' is so intcrtwined with Cod '5
"to r}', it may be the "proper time" (l Tim 2:6) to share God's story with
rhcm, .ilwuys in a graciuLl~ way.
,:I':lrillL; God'~ stor.v does nor cnrail lIsing J prcpackagcd approach
with rhe hopes ofg-crring- people Co pray <l praycr. Cod dcesn't call us to
be sakspc<lpiL: bur jOllrnalísrs, ;lnnOUIll"illg" ro rhose in our parh thar
GuJ's kinzdorn 15ar hand. Ir 15abour cmhody,ng rhc good news to thc
p'lint rh:lt renple wn nr ro ~\Vit('h their narrativc 'lI1JJive linde!" the rule
<)fCllrist nnd his kingdorn.
As wc learn to rruly welcorne anel ernbrace ali who Gorl brings our
way, we crearc a welcoming environrncnr, which allows hosr and guest
tn givc and receive, to sharc importam things with cach othcr, to give
pcople Sp.1CC to bc who thcy are, and to gi\'c God room lO do his work.
Cutttveting Mlssíonal Envlfonments
193
HEAUNG ENVIRONMENT
The pastor or soul healer helps to cultivare a hc!aling erruironmen t by
modeling the thick practices of confession and peacemakinx.
In Telfing Secrets Frederick Btlechner gives us solid reasons why we
all need to engage in rhc practice of confession.
I have come to bc1eve rhat by and large rhc human family all has the
sarne secrers, which are both very telling and very importam to tell.
Theyare tel1ng in the sense thar they rell what is perhaps rhe central
paradox of our condition-that what wc hunger for pcrhaps more rhan
anything else is LO bc known in our full humanncss, and yer rhat is ofren
just whar we als o fear more rhan anything clse."
The soul healer has learned the craft of forgiveness and equips others to
practice forgiveness and reconciliation.
Peacemaking is learning to live with each other as forgiven and for-
giving people, resolving conflict in God-honoring ways. Jean Vanier
reminds us thar
lEARNING ENVIRONMENT
Thc teachcr or light giver sceks to cultivare a /carlllng etruironrnent by
cn"ouraging the cornrnuniry ro activcly participare in sacrrd assemolies
and future-orienrni /iving.
acred asscmhlics include rhc weekly gatherings (chap. 16) and the
cquipper guilds (chap. 18), but they also involve crea ingmore inrcnsive
trai ning ti rnes, g:1rhcrings and retrcats.
Cv/tivatmg MlsslonaJ EnVlronments
195
The líghr giver takes time to assess the community and looks for op-
porrunities in the comingyear to gather people together to learn, borh as
a congregation and in rhe grearer church. In Los Angeles we host an
annual c:itywide gathering around a missional therne, such as discipleship
or rnissional living. In these city gatherings we have tourteen leaders
frorn [ourteen churches sharc for fourtecn minutes each on the thernc,
Tbe gatherings encourage us to rhink imaginatively abour rhe flltllrc of
the church with others in a participatory and open-source way.!'
We also participate in regional and national gathcrings with the
Ecclesia Network, which gives us the opportuniry to connecr with
orher missional churchcs.12 BuiJr into rhese rimes is space for rnean-
ingful relational connections, which helps creatc a missional movemcnt.
Thcre are equipping times whcre we Iearn pral.ticallllissional thcoloKY
frorn seasoned lcaders, as wcll as a time of rcsol/rcing: connccring pcople
ro various resources in arcas of thcology, spirirual tc)rmation, comrnunirv
building. missionaI living aud social justicc.
In addition ro encouraging people to participare in sacrer] assem-
blies, the light giver helps peoplc cng-age in futun.;-orielltcd Iivi ng.
The apostle Paul's hope was in r;od'~ future-hc conrinucd on his
mission, despire thc enormous amount of suffcring he cndurcJ, lIe-
cause hc hacl an u nw:wering hopc thar GoJ the Father, Son a nd
Spirit would bring thc world toward its i nrcndcd pu rpo-.c th rough
rhe church. And as the tcac her helps rhe clJn~re.~ation PU[ her hope
in God and let:; God's [ururc slLlpe rhe mi ssiou (l( rhe church. the
cornmunit y oi:" laith wiJ/ bc ab!c to cndu re hnrdship, ~erh;lcks anel
ti iS.lprqi nr mcnrs.
As mcnrioned prcviously. I . T. Wright imagines Scriprurc as ;t fivc-
act play. We have thc firsr fOllr ;ICfs nnd thc hsr ~Cl'!ll' nF rhe rit"th :tLl-
Through the prophets and John the Seer, we see the renewal of ali
creation, John doesn't say that God will make ail new things, but that
he is "making cverything new" (Rev 21:5). So as we freshly grasp what
God has promised in the final scene of the fifth act, and aliow that to
shape our eaUing, we ean join God in writing a new furure for the
world by antieipating his furure in the present. If God's furure is the
elirnination ofhunger and thirst, how are our economic praetiees at this
momem anticipating the reality of abundance? If God's future is the
elimination of weapons of war and having people live peacefully with
each other, how should we treat our enemies at this moment? If God's
future is rencwcd ereation with clean air, fresh warer and natural bcaury,
are we living sustainable lives in the presenr? Future-oriented living
forces us to answer these questions in concrete ways.
The more I considered Ctuistienity, the more I found that while li has
estabfished a rufe and arder, the chief aim of that arder was to give
G. K CHESTERTON
Keep watch over yourseives and ali the f/ock of which he Holy Spint
has made you overseers. Be stiepheras ar lhe cnurcn ar Goa, wtucn
he bought with bis own blood.
What would the church look like if cveryonc in the church used their
God-givcn gifrs and talents to cquip thc rcsr of rhc church in such a
way that the entirc ehurch bccarnc more likc Jt'~LJ';' ,\nd ir rhe wholc
church looked more like Jesus, hnw rnuch more would <"!r neighhnr-
hoods and citics look more like heavcn?
One idea thut lias helpcd to shape how j think abolir culrivating an
equipping cthos in rhe congreganon comes lrorn rhc pen of G. K.
Chcstcrton. In his clnssic book Orthodoxy, hc wrircs, "The more I con
sidercd Christianiry, the more r found that whilc ir hus estuhlished a
ruIe anti order, rhe ch ief ai m of that order W:lS to give roorn for .r!;ood
rhings to run wild."' Until rhe congrcgarions wc serve recognizc th.ir ali
198 CREATlNG A MISSIONAl CULTURE
believers are priests who have me I Ioly pirit and rhe ability to equip
others, the church will never reach her sacred potential in Christ,
Tn Tbe Permanent Reuoiution, Alan Hirsch and Tim Catchim help us to
understand that we rnust have a threc-dirnensional reading of Ephesi ans 4.
We hould understand the fivefold gifting as calling (everyone may have a
gifting), ministrv (everyonc ministers through ar least one of the five rnin-
istry paths) and leadersbip (not everyone will be an equipper, equipping
others).2ln other words, some may be recognized as apostles, but the whole
community is to be apostolic. "Some will be callcd to be evangelists, but
the whole community is to be cvangelistic."?
1 think about this three-dimensional reading of Ephesians 4 through
a SpDrts analogy. Imagine players and coaches on a continuum.
I ----------- ------------------------------------ I
Players Coaches
Wc are ull playcrs. But we are ulso ali conches in the sense thut we
encourage and equip our fellow tearnrnates. But ovcr time, some people,
due to rhcir scnse of ca lling, ch.iractcr, influence, expcricncc, gif(ing
anel thc work of rhc Holv Spint, srart ro spend more time coaching or
cquipping orher players. Anti rhcsc pcople nre rccognizcd or cornrnis-
sioned as cquippcrs (cldcrs).
I rernernber rhc first church rhar T helped restart. I .ulopted ,1 group
oi rwcnry-four peoplc who didn't sccrn to huvc J11l1ch of a heart for
rhos« outsidc thc kingdorn. 1 took til hcurt whur . \.lb\:r Schwcitzer
said, "Exarnplc is not thc main thing in influcncing others, ir's the only
thing-," anti 1 slIughr ro r onnr-rr wirh as m;lny non Chrisrians as I .ould.
Aftcr fin: yC1fS I lookcd our nt our congregarion onc Sunday morning
aml rcalivcd th.it OUlll( the une hundrcd pcoplc sirting in fronr of me,
Cod had allowcd me to hc pn.:scnt whcn .ibout half oi" ihcm cume to
l.iirh. At that poi nt , in light ol thc nccds of rhc congregation, 1 rcalizcd
that I nceded to devote more rime to cquipping orhers to elo what [ had
bccn Joi ng. So 1 rnoved more tow.ird rhc coaching part of rhe con-
tinuurn. This doesn'r meun I stopped being a playcr: T just nccded to
CultJvating an Equrpping Ethos
199
The t;;l\uipper~ rnusr also rcmcmber thar rhe church cxists ror the
sake of the world. Thus is it i mportanr to ask how the various cquippers
function in rhe ncíghborhooJ as rhc church scarrcrs. As Ray Bakke sa)'s
in /1 Tht:ology as Big as the Gity, "Pcrsonally, 1 um cornmirrcd to rhr
vision ofa local church and its pastors with two basic runctions: pastor
to the faithlul and chupluin to lhe wholc cornrnuniry." Some dccp
thought necds ro he giwn to whur rhc neighborhood mi~ht loo], like ir
thc roles of the apostle, propher, cvangclisr, pastor and tcuchcr wcrc
uctivated in thc ncighborhood fClr thc sakc of tl1l' whllle C11lllJ1llllliry.
help hring a scnsc oi" synergy to whut is happcning, l ikc nn .ii r tr;tft"ic
cont rolJer, wh ilc ar thc sarne time allowing the wi nd ()( t ln: Spi rir to
200 CREATIN6 A MISSIONAL CULTURE
Sccond, ir is irnportant for cach min isrer (ali mcrnbcrs) in the congre-
g~llion lu undcrstarul thc cultural wch und unnual vision of rhe congre-
/!,ari<ln. In particular, in terrns of rn issionul rncthods or basic strategy,
cach pcrson should understand what I call the busic building b/ock of the
congrcgution, or what the church is n1uItiplying at a basic lcvcl. Every
church is called to rnakc more and betrcr disciplcs. When we do this
wcll, we do ir togcrhcr, bccausc disciple making is prirnarily a cornmunal
Cultivatmg an EqUJppmg Ethos
201
SPOTTING EQUIPPERS
groU}) where anyonc could invire anyone), ir took IIS six monrhs of
rneeting wecklv to get through cvcrvone'e stnry 1\\ Ihi~ pni nr rhc gro)IIP
had grown ro around twenry renple Thi« ph.isc nfbLli!Jln~ commu nitv
i, sorncth ing thar rhc pastor lovcs, bur cach c'luipper c.m bcncfi: fI<li Jl ir.
Now that the group had bcen rogerhcr fi)r six rnonths ,1I1d ~r ••w II t,)
around twenty regularl)' involved peop!c, some Il\lT1gercd to :'"l1ly rhc
cripturcs. So the discipleship cornruunirv decidcd tu takc lhe ncxt
couplc of rnonths [o work th rough onc or rhc Gospck Duri Ilg- til is ti me
I was st:t:k.ing to spor thc budding "rcachcrs" in rhc grollp. I w.is look ing-
204 CREATlHG A MISSIIlNAL CULTURE
for the people who carne alive and had an uncanny ability to help the
community understand the Word.
Ir LS unportant to note that at the onset of the group, I rold them that
I would not lead rhe group. I would help, but would not lead. With no
designared leader, group members sometimes weren't SUIe about the
schedulc and what we werc doing. Eventually sorneone from the group
would send an email to the rest of llS announc.ing when and where we
were meeting. This happened spontaneously.
Eventually thc group decided ir was irnportant to make quarterly
plans. My friend asked me, "Who should wc invite to make plans?" I
said, "Why don't we invite anyonc who wants to come?" The group
agreed, and 50 we started having a quarterly planning meeting. At this
time T wanred to introduce the cornrnunal-rhythrn-of-life idea in light of
the framework of the equippers. As we starred to experimenr with th.is, ir
beca me obvious who rhc budding teachers, prophets, evangelist, apostles
anJ pustors werc. SpenJjn~ rime with people, Joing ministry rogether,
secing people's passions and seeing how people were interacring in thc
gro\lp servcd as the best way to spot potencial equippers. There are three
simple quesrions 1 ask: What is the person good ar? What do others be-
licve the pef~Oll i~gooJ ar? In what arcas does he or she bear fruit?
Some pcople were dearly passionatc abour the poor and oppressed,
,111d would not allow the cornrnunity to go on without actively standing
with the disadvuntagcd, Othcrs had a dcep passion for the Word, and
whcn they shared from cripture rhe entire group paid utrention. Some
Sllllght tu crente .l [lmil)' atmosphcrc for rhc tiroup. Olher:; hud ;l passion
for mulriplicntion. Esscnrinlly, whar I found in my cxpcrirncnt was thar
Gml had cleuriy givcl1 various peoplc diíferent passions. Wirh a clear
picrure ot euch kind of eguipper, spotring [hem was no! difficu lr. And
as huddlll,l!; cquippers srarted to live our rherr c:.tlling, the gcoup con-
tinucd to grow and cnded up rnultiplying another group.
Anorhcr way to identify pcoplc on rhe equipping minisrry rnatrix is
rh.it peoplc giftcd in onc arca temi ro judge others not similarly gifted.
For exarnple, thc budding cvangelisr would criricize thosc in rhc group
who didn't havc a similar hcart for thosc outsidc of the kingdom. What
huJding cvungclists necd to know is thar GoJ wants to use them to
Cultivatmg an Equlppmg Etbos
205
bring that heart to rhe rest of rhe group. The process of idenrification
can take place with the other equippers as well.
DEVElOPING EQUIPPERS
Not only is spotting equippers best done in the basic building block of the
church, this is a good space for the deveIoping equippers as weJl. We
are less familiar rhan we should be wirh the nature and function of the
five equippers because we have lost the art of apprenticeship in our
local congregations. We need to expand the craft of equipping from the
classroom to the living room, and from rhe sanctuary to the strccts.
Equipping needs to move beyond rcading books and writing reports to
practicing the craft under the guidance of a rnentor.
My friend Pavi Thomas believes that the mcdical field gives us some
practical insights into howwe can betrer engage the craft of equipping. He
sat down with four ofhis relatives who are in the medicaJ field-s-a surgeon,
gynecoloaisr, cardiologist and pediatrician-and had n long cnnver,;jrinn
about rheir training experience. Afrer ret1eeting on the convcrsauon, he
identified five fundamental elerncnrs that shaped thcir rmining.
1. They rcceived strong thcorctical fuundLlli,)f1S.
EIlUIPPER GUILDS
LEADERSHIP COMMUNJTlES
COMMlsSrONING EIlUIPPERS
As you discern ways to spot and dcvelop equippcrs, you will scc that the
Holy Spirir has been developing character, knowledge, skills and fruir in
rhe lives of these budding equippcrs. Thus, it is helpful to develop ..l process
by which yOli forrnally commission the equippers in rhe congrcgation. An
eguipper's readiness is primarily determined by exarn ining the fruir of his
or her lifc and ministry. As Jesus aid, we will knnw thcm hv rh.-ir frll;1
it is importam ihat rhey be pcople of rhe Wnrd, pcople ()f virtue , pcoplc
who havc developcd equipping skills rhrough thc Spirir, and pcople who
live rnissional livcs f()r thc sake olthc world. Thcreíore, I h.rvc devclopcd
an cquipper cundid.ue rctcrencc rorrn (scc appcndix 2). Eaeh c.uidid.ue
giv<:s the ti'f111 lO thrcc ro fivL" peoplt.: C!o-it.:to thern (indudilll!; lus or hcr
spousc, if rnnrricd). This rcrcrcnce enablcs ot hcrs to evulunre the cundi-
dare s theology. character, cquipping- sk i IIs .ind rn ission li li~r_
Whde ali ;H(' m in is crs, rhe '>crirrures illusrrutc har ir i·; he!pful I')
KESTER BREWIN
no overseet or iuler.
yet it stores tis pro~/si()tl:;,.n sununet
and gattlers its tooa et narvest.
PROVERBS 6:6-8
210 CREATIN& A MISSIONAl CULTURE
stanccs in Paul's day, the way Paul prcached the gospd, how he truincd
new belicvers, and his rnethod of dt:aling- wirh discipline anti uuitv. In
the concluding section of his book, Alltn su mmarived Pau I's pract ice,
saying, "The prmciples whieh sccm to undcrlie all the Ap"stle's pruct ice
were two: (1) rhar he was a prcacher of Cospel, not of lnw, anel (2) rhn
he rnust retire lrorn h is convcrts to glVC placc ti)r Chrisr. Th~ spirir in
which he was able ro do rhis was the spi rir nf LI irh ."·~
Allcn'~ own exper iern« on rhc mission ficld vcri [JeJ thcse toundu-
tional clerncnts in the spontanaous r::xj>wl:Hono/lhe churco, which hnp-
pcncd to bc rhe tit lc of .1 subscquenr book, in which hc r~~pundcd l(J
rr is not elloll~h l h~ll thosc wirh whom wc have to do should scc our
acnvincs and recognizc that thcy are inspired by a gooJ spirit; ir IS nor
el1<111i-Çh
rhat they should imitate our ncuvirics; ir is nor enough thur rhcv
should hclp us in rhcrn; rhcre is no surisfuction u ntil thev are actuared by
the Holy Spirit anti exprcss thc lloly Spirit in iheir own activities.ê
Polycentnc Leadership et Work
213
For the apostle Paul the cross and the wind are the key elements to mis-
sionalleadership. Central to developing a m issiona] culture is for leaders
to cede control to and to mode1 and teach reliance on the Holy Spirit.
Allen, spealcing of the apostle Paul says,
ation for each orher occurs as the ream has a history of relating to each
other, Trusr takes time to build.
to take placc in ull of tife, not jusr dllring rhc garhcring times.
Onc way lO help people move frorn missional spal'cs to disciplcshrp
communitics (rrud-sized grollpS) is by helping pcople ll1 thc missional
216 CREATlNG A MISSIONAL CULTURE
spaces to adopr one or two of the thick practices of the discipleship com-
muniry, assumi.ng they are ready. In rhis way discipleship is parrici-
patory, active and embodied. Disciplesh.ip takes the path of belonging,
behaving and then belicving. Faith comes as people encounter the srory
of Cod in the body of Christ. And as tbey are wooed by the Holy Spirit
to "change stories," they engage in thick practices that create thriving,
liberating, welcoming, healing and learning environments in the con-
gregation. These, in rum, shape the community to be more like Christ.
Ir is best to kecp dccision making as decentralized as possible. Decisions
that a.ffect thc whole body ought to be more ceruralized, while decisions
within a rninisrry should be decentralized. This takes advalltage of poly-
centric leadership and givcs authority to those who have responsibility.
I encourage the equippers to discern the annual vision (wirh the
input of the congregation). In discerning the annual vision, it is im-
portant for rhe equippers to understand what is happening in the con-
gregation and the neighborhood, and engage in adaptive leadership.
Each equipper should be fully present when tlisccrning the annual
vision, anti they should seek the sense of the Spirit.
Ir is natural for each equippcr to havc differenr concerns-indecd,
this i, what keeps polycenrric leadership diverse, However, what ofren
happens is thar rhe apostle anti evangclist will feel that the church needs
to expando But the pastor believes rhat thc comrnunity needs to grow
decpcr. The prophet, 011 the othcr hand, is conccrncd thar the church
ought tu be more: fully cngaged with rhc poor and opprcsscd. 1\ nd the
tcucher iceis tlie congrcguuon doexn'; know lhe story of Coa well
cnough, Obviollsly, hccau-«; "f thcu girtiqg. tl\t'_~euch feel lhe necd to
pull the congregation in a slighr1y dlt'tercnt drrectron (see figo 19.1).
While this can create tension, as the equippers li ten to the Spirit
through one another, they can gain a sense of the Spirit. One resourcc
I recommend tearns work through is Patrick Lencioni's Tb« Fiue Dys-
jimctions of a Team.'
and a strong reputation for discerning thc Spirit) speaks another way, ir
could block or delay the decision. But the person's position would have
to be a matter of conscience, nor just preEerence.
I asked We5s what he considered to be the strengths and weak.nesses
of this approach to decision making. He said, "A weakness would be it
can take a long time to makc some decísíons, 50 if you are trying to get
sornething through quickly, ir is difficuJt. The biggest strengths are
that it is participatory, involving thc entire congrcgation, and therefore
there is high ownership in regard to the decision. Another huge strength
is that we regularly practice listcning to God's Spirit togcther, and
anytime you can do that, ir is good.'
Richard Wood, former dean of Yale Divinity School and a Quaker,
writes,
Thc search for rhe scnsc of rhe Mecring is rime-consurning, and many
people who are used to voring procedures rhink it highly incfficicnt,
l lowcvcr, after lIlany yean, uf wúrking with ir in a variety of diffcrcnt
Quaker instirurions, J belicve rhar rhe rime ftom idea to aalon may be
about rhe sarne in borh sysrcrns, anel thur a truly shared sense of lhe
Mceting facilitares collectivc acrion. Whar is shorrer in voting systerns,
wherc thc majority rules, is thc rime trom idea to dcciston; bur if lhe
dceision does not rcflccr a consensus, the time from decision to action
can be lung indccd."
While this was writren rhousand of ycars ago, scientists trorn a vuriery
of disciplines, incllJding lite scicnces, social <ciences uru] hard st.iences,
are studY1l1gand shanng intorrnation rcgarding living- sysrcms, cornplcx
adaptive systerns, in a scientific rnoverncnr cullcd crncrgcnce. Emcr-
gence occurs when simplc componcnts self'org-anize into wondertully
rich funetlOnine; systcrns, withour any rop-rinwn conrrol Scicnrisrs
first exarnined anrs and slirne rnolds. And rlic more scientisrs looked,
rhe more rhey found new ways ofbehaving ,Iml org:.11llL:ing. Thcv ttlllnd
h icrarchic .rl, more organiL rhan fixcd. Ir IS nor rundorn .md disorgunizcd;
ir i" r-irher nrgani'l"d thrnugh an undcrs :tndint; of cornplcxiry :tnJ C:l1C;""
grnce This new undcrstandinjj' o Icrs new possibilitic., :c)r ccclcsial llrg.l
nization."? I sharc rhese thOllght~ ubour anrs, the bruin and cirics to en
eourage us to learn more about cmcrjzcncc, bccause t hcsc Jis(Jverie~ in
Cod's creation will shcd lighr on ways filf the chun l, til organize in sue h
:1 way that cvery singfc part of the i100y lives up to its sarrcd porcnri.il.
lo his book Emcryence, Sreven johnson ralks ,lhollt rhc ClJllIlI':Lled
livcs of ants, brains, cirics ano software. VVhcn ir come, to .mr-. scicu-
220
CREATlNG A MISSIOHAL CULTURE
tisrs have confirrned rhat no one ant rells the other ants what to do.
They have discovered that the gueen ant is not command central bur
rather a gianr womb the other ants seek to protect. But there are tasks
to be dane, food to gather, garbage to dump and the dead to bury. How
do anrs know what to do without a leader? When firsr observing an ant
colony, ir appears chaotic, wirh ants running around and climbing over
each other. But for them ir is an essential act of community. Ants take
direction from a srnall ser of signals, or phcromones (a secreted or ex-
creted chemical factor lha r triggers a social response), released by other
ants, When an ant identifics food, it leaves behind a pheromone trai!
ihar other ants pick up and follow to rhe food source. Ants respond to
the freguency of anr encounters and the gradient of pheromone trails
rather rhan messages from individual ants. ln addition to being able to
discern the different tasks from the various scenrs, thcy can also discern
if more help is needed for a particular job.
vVe lcarn from anrs lhe
Wc see the sarnc kind of rhing happening in rhe brain and the devei-
Why cio lhriving neighborhoods spontaneously de-
o[>lllenr 1)( cites.
vclop without rhe help of City !-IaU? Em..:rgencc, interactiuns berween
individuaIs, defines and shapcs various kinds ot cornrnunirles around
the city-fmlll arrisr cummunitics to hipsrer cornrnuniries. No central
o ffí ce makes sure cnough tC)UU is dclivercd tu the city, bur tood is easilv
lound. :--Jo govcrnrnenral olficc ensurcs that each ciry has cnough
plumbers, but thc pipcs get fixcd.
Til i, is hccuuse uI"lhe i ndividuals UII lhe gruund 1t:<lctil1!( alld rC~I'0l1dinK
to ()IlC :Lllollter-seeillg opportuniries and g;lps in the marker, scí7ing
Potycentnc Leadershlp et Work
221
It's not that nothing helpful happens top down. Regulation is some-
ti mes needed when people start taking advantage of the system or fail
to participate. The point is that complex solutions emerge in the ab-
sence of any central form of Ieadership; the complex whole is crearcd,
rather, by individual agents-ants, neurons, people in ciries-wncn
they "pay attention to their immediate neighbors rather than wait for
orders from above. They think Iocally and act locally, but their col-
lective action produces global behavior."12
Is it possible that the body of Christ can work simi larly to so much
ofGod's creation? If the church is going to wake IIp and move forward
with great encrgy, could it be we necd to look to lhe anr, yie1d ro rhc
Spirit and gii<c IIp on trying lv l-ul1lrul lhillg~) \Vhcll RolallJ Alleu
ralks about the spontaneous expansion of the church, hc says, "I mean
sornething which we cannot control. The greur thirizs of Cod are
bcyond our control, Therei n lies a vast hopc. Sponrancou, expansion
could filI the continents with thc knowlcdgc oi Chrisr: our control
cannot reach as far as thar."ll
Father,
While euch cquipper is .1 KiÚ to the body in a primary way, he or she may
be a gift to thc body in a sccondarv way as well. Each equippcr is called to
lrve a holistic life in which hc ar she is being shaped and formed not only
by rhe other rccognized cquippers but thc congregation as a whole.
Focu. Tlwlr dL'l')Il·(I1)l·nl);. .u'.' rltl" Ill';!lch :lI1d t.urh Ilf rhe church , rhe tiHUr"l'
\ Vh.ir Me lhe .hn , tlllfll!fdll \. l.ur ..h, ~h, ,ltrnl)~rhcrc .lOd .unrude nfthc .:nm
issues rhar oecpl)' mu rur v, hlenri,\' tu Chri ..a, oq.!;:u\:zarinnal dvna mics, individual and
coucern rbcm- ~ Imm:!!l.d \.·.t1I;n:; ••, Hll\rkll'~ wrrh mhcr hith L'nn'lO"lUJllfll"Ii, Idccy<:k''i
111milll'ilIIL· •.•
, IUI w.tu] movcrmnr wHh J!lC hlg: pu.:rurc 111milld.
r-----------r--------
Ivlinistry nn: ••·I'L'lp pt..'lIpll.; li\!'; illlo Lhe cuhu r.d wcb, .tl.:l:'Irdillt.!; to their ~Jlling.
'.Vh.H u·~ rhl.' 1 [nv '" '"".1'l' li ·t.: -t 'l11c' n~ .t'l.!"Y rem. rc-vc-vul , c:-C.1t!!l:;.l1l
I"rirrlJ ry \\ .1Yi tl1Jl 'va;"
,1;,;11, ../ \.:;,~ ·.\"::~·:c ..,1.1 .1 +::-l.~.,';"111rt:::1 '.\'ih..i m a ~ym:r.~ctic n~cy
rhev embodv [hi< di..'\i(_·l0l' .1IId ltçll' l~lnl'l. rr ..•nnrccs f~lr lhe ml~••mn ••111d monitor ,111d
II\,t~ in rhe ~hurch? 1l" rl r iv H" '11~(·ll'l("dllp 111 :111tl1l1.r "Õnn:ll "p:1ce, Ihey culnvarc rhe
I I
'n'lh ]'Ii, ·I'l<1l1l1t I,·"ln •• l~tl""lnll:1\ irn rnu nir u-«, mini ••rrit', ;Ind
..hllrlll .11111 "IpI!" 1\ I) ",) :;•.'L'.••'lrk .••·i:h «r hcr ,hUí .•hc:;. Thcj" train
I
.IPpr ·llli •....
f l·'j>.11111 huild 1(',1111:-" til Lclp wuh thcsc minisrncs
r-------------------- ------
Weakness \ j1""r1c'o 111,1\IIJ1.! tlli.:1 r ~.I luc H1 .10... lucvc mcnt tn·;rc:ld ot ( ,()d, and
\Vh.lI i, rl.cir Ihll!>i l' ••d.1 "'.11,1<' dI(' IIli·~""II.1l JI t lw t':'-pt.:fbc.: .~rthr individu.rl
primary hlind ipm:
F.ffec! \ 1'",rll:'o l Idti\,;\!I'.J rltrivlIU~ cuvrrcnmc nr where rhl'y ,1\\ .ikcn pcople
\Vh'lI I> rlunr err"L[ 11/ ;11111(:t1d IH t hc ,t.:1u..:w,d .tlllhill,gr- thrIlU.~;' ~lj.,uplc"hip .lnd
wirhin thc body? mulrip!« ..ation ilt lc.tdcrs, rrussional rommumncs, minisrrics,
chun l n- v .1IHIIIIII\'CitlCtlt'; nfd,urdu.: .
Appendo; 1: Equipoers and Ttuur Roles
227
Mi sion Prophers help people pursue Gods shalorn by ~,"ling rhe church
Whatis the ro live in Cod's new social order and stand wirh the p""r and thc
primary mission? opprcssed.
IIeáTt
Ilcart revealers huve a deep desire for peoplc ro expertcnce thc divmc
How do they reflccr romance ano have 0111 intimare walk wuh rbe Spirir. They are rhc
rhe heart of God? conscience of the chu rch.
Focus Thcir deep conccrns are social juStíc-c, praycr, devdnping God-
Whatare the ccrucred contrasr cornmuniries, [rue worship, hnHness. prat:'tll:ing:
issues thar deeply Cod's prcscnce,lisrening ro God's Spirir, spiritual pracriccs,
concern thcrn? Sprrlr-formcd pcople. ~lobal convciou-.ncss and downward m"bílity.
Ministry Heart revealers help people, missioual communitics anel rhc
Whatare the
congregarion develop a cornmunnl rhythm oflife. Tlicy equlp l'c"plc
primary ways rhar to llve Sririt-f1I1ed lives and prucrice t he presence rhrnu,\h "rc".!
rhey embody this silence, solirude and f.1Sring. Thcy cultivare the praycr Itfc of thc
gift in rhe ChUICh? congregarion and crenrively speuk rrurh tu power Ilnd CtJ!lJP orhers
tu du rhe sarnc. Thc,v glv~ spnnr:.tncou\ wurds 1)1C'nrnllr:\gcrnenr.
romfort .md cxhor t.mon .,nd htlp pc:nplc: move hum '.l pof irics ot
cxplorranon nnd oppression ri" onc ufjllstire" ;Ind cornpasaiun lhev
(,:ncouragt~ thc cong:rcJ.;.i.uit}n to live IIIlIre 'iirlll'lc, slIsrain;lhl-e livc-, .
.ind tlnd W:lys to stnnd with thc POI)( .lud '}Pl'rc:s.;c~1 in cuncrcr c~ ,"Vil):t
h,h..:.dly ;lnd .~tllhalh,. They traiu :ll'l'n.·n[kc~ .uu] budd J. tL'.\J ot"
Weak.ness
~~~~---
Prophers potcnriullv rnismke rl«..:ir words tor Gud ....worJs .nul
What is rhcir undervalue cnJ\ré!\:III:.lli,.,Hi,HL
prim 0ry blind "pOI?
Effecr ---
Prophcrs culrtV.lCl:.\ libcr:ltm,1.{ cnvi ouuncur rh.1t da res pcopk
What is rhcir ertcct [o crubodv a hulivric ~~o~pd hy fonllil\~ Spirit -illlbihcd cont r.•...I
within rhe bOOy1 CnnlH'lUIIUICS fur hc glt}ry IIfCod .llId rlle I-!;II'HI nfrhc Wqrlt!
-
11e,,, r S[I)I'Y 1~·IIt-" 11.,\.(· a dt:l:1' P_\"'UII\ lrrr ITI 4Hh 11,.11111'1 I"iwy 10\/'- di
I (OW c1u dicv I cflcc t pc,,!,!c: tn" dC-:-'lil': lu "iI.:C w h.H \V;\S IWil .rr rhc "'di hc 1111..:ndt'd
lhe hcarr olC"d? Ih.·llpJc.•..n·1.uiilll ..•hip wir h C'H,f \VIIi! ~',,,h 'ldwr l\ld, tlw., II1VTl .Jt
.111'{ .dl of,:rl'.1I1tlll
Forl1 li;; Tht'\ .\"': ' n"<"·'.·rl,,·d t; -r r!l.· sn i !.~n.d \,.'ll:i ..:!:, n •.i;,' 1:"1.111;.111 •.••
Wh,t are rhe phiJ:'''iI)phy; culrun-: rcdn:lIling II\.T cultu rc , VHv .llu'H:-;. :-'l~li.d
'I
issucs th.u dc"pl~ -v-rcrus .IUJ I.t"CJtitU1: -,Lllfl ll1.1 l'II.o.! In rn II1b",It)lh~ hcilll',.1
conccrn {hem> hilhful r hurch IU:\ plur;J!i-'I":' 1\'orld; ~h;lIill~ Llllh r.:spn_-tt'ldl., ,
"ltclIl~enrJy. IO\"lIlgI\' .lild r'lmc~IILd'r: ,"·rl)l:-'~lIll\lr;tllj1.-III.~~
Ministry
Srory tcHers live missicnally and equip others co engage in rnissional
Whatare rhe living as J way ofHfc. Thcy hclp people to meaningfully connecr to
primary ways thar missional.paccs which connect Cbrísrians wuh non-Chrisrians.
they embody rhis They tench people how ro live and share their story and Cad's story.
gifr in the church? They vicw rhe eongrcg~tionallifc chrough the "yes of those outside
of rhe f.ith and flnd practical ways for missional commun.itics tO
mcer and serve rheir neighbors nnd neighborhood. They help
connecr rhe congregarion to what is bappening in rhe neighborhood.
Tbey train apprcntlccs and build a tenm of people who help them
wirh these ministries.
Weakness
Evangehsrs may engagc In cverconeexeualízanoe by idcnrifying toa
What is rhelr
closely with culture and not valuing thc develcpment of J conrrast
prirnary blind spot? communiry,
Mission
Pastora help rhc congregarion pursuc wholencss and hcliness within
Wh.tis the
commun,ry lhrough cultivaling a litê-!!;iving 'pltitualiry .md hclping
pnmory rnission? (hem cmbody reconciliatlon.
Hearr
They have a dccp dcsire for peoplc to cxpericncc rhe lite-giving
How do they reflccr teJlowship of uuthcnric communiry as medeled by our triune Cod.
rhe hcarr of Cod?
Focus
Theír concerns are idenri ry in Chrisr, confllcr resolution, sei f-
Wh.t are lhe .lw~rcncs~, cIl1oriol1,tl1r lu:alrhy livin~. he;tlin~ of p~l~1wounds,
issues that deeply
livlll~ in hrokcnucss nnd vulnernbl liry, t'ccciving thc glfe of liuuts,
concern chem?
crnbrucing gtic'Iing and 1055, lovJI1g wcll, spiritual fricndshlps,
:'1llfinl.d dih':L1iOIl, tdlUi1y lirc pc~u.:cnl.lkillg, ~olll rn.tppll1g,
l
\Vc~knc.s P.t.)t~H:'\..Iluld v.iluc rl.c iudiviJu.d V\'Cl llIi:lo:,iulI. piUil1g du: twu
\-Vlu, i, rheir
.1_~.LIII~l (.·adllJda:r LlI '\lJo.:h.1 W:'\y;1S {ü crc.uc u Cd~c dll:hml)!nV
primary hlind spot? hcrw('l'n commnni rv hllildin[r .•nd rni~~ifln
. .'
EffeCI
P;lHl'r" culuvnr- ~ hcalinh cnvironmenr in wh:ch peoplc lcar-n
What is rheir cffect ff)cutcr into ,I lifc-gi\'-ing spiriw;!li[J wnlun God'..; "L'W t:u 11iI}'.
wuhin lhe body' lIndcr·~t;1nrli(l!~ t Ítci r I1t'Widcnrll}' in ChrJ'H
Appendix 1: Eauippers ena Their Roles
229
lHE REOUEST
Bccause of your relationship with the congregational equipper can-
didate, you are being asked to fill out a reference on his or her behalf
This reference is a vital part of the selection process, so your honest
evaluation is rcquested. It is OUI desire to recognize those whom God is
working in and through, 80 thar the cungregation rnight move forward
in fulfiUing God's rnission in the neighborhood.
lHE EVAlUATlON
This evaluation is designed to help in the selection of and evaluation of an
equipper candidate. Whilc we are aU ministers, the Scripturcs illustrate
that it is helpful to officially recognizc, through the laying on of hands,
specif cquippcrs in a congregation to he1p ovcrsee, culrivate and nurture
various ministries in rhe mngregatinn. EC]uippers are servanrs who undcr-
st.uui thcy are ministcrs to other rninisters, hdping each disciple tulfill his
or hcr rninisrry in the church and in rhe world tor the sake of the world.
AREAS OF EVALUATlON
Bcc.iusc af thc naturc of thc cquippcr role, it is imporranr th.1t cquippers
are pcople of thc vVord, peoplc of virtuc, peoplc who have dcvcloped
cC]uirrinE?; ~ki"s thru'Igh the Spirit and people who live missionallivcs for
thc sakc of thc world, Thcrcf()fC, this cvaluation will ask you tu cvaluate
thc I..'lIldiJ.ll<.:'..;
tIH:()I()~y.vharacn-r, clfuipping skills anti missional life.
Tb is evaluarinn is ~lliJed hy lhe v.tr ious lisrs (lf virrues fi)und
t hroughour lhe New Testarnenr. Thcse iuclu.lc lhe Pastoral Episrles
(1 Tim 3:2-7; 2 Tim 3:10-11; Tit 1:6-9), the truit 01" the Spirit (Cal
5:22-23), the fundamentais of fairh, hope and love (l ar 13), and
Pctcr's letrl:rs (1 Per 5; 2 Per I), In .uldirion, this cvaluation is gllidcd
Appendix 2: Equipper Candidate Reterence Fortn
231
EVAlUATlON KEY
Throughout this evaluation, plcase use the five-point scalc in tablc A2.1
in evaluating the candidate. You may use whole nurnbers (e.g., 1, 2, 3) or
half numbers (e.g., 3.5, 4.5). If ir is an area that you have nor obscrvcd,
thcn indicare that with the lerter UN, ter unobserved. Space IS pro-
vided throughout the evaluation for your writrcn comrnents.
Table A.2.1. Five-Poínr Scale
-
5-ExceptioniUy l\'1ature \ way (}flifc~ cun",i..."iolcnrly l.·xl.:d~111 t lu, .rrc.r
I-Poor
U N -Unobserved
--~
THEOlOGY
According to Jesus, IVe are nor to livc by hrcud .ilouc hur h.1c\'cry word
rhat procecds Irom the rnouth oH ;ml. Scriprurc is (;od 's word to Ih, .1
taithful ~lIidc lI) 11m livc~ WllCII 1I11,krs[""d .IIlLi '\I'plied w,11. .\~
Mirosla« Volf has suid, "At t hc heart uf cvery good thcolllg} lics nor
sirnply a plausiblc intcllectu.il vision bur more irnl'0rr:ll1t!} :Il"Jifl;ll'llin,é!.
account ,lf.1 W.l} "flile, ,11lJ tlun tllclll,)~.' i, tl,o..ld;llc. bl..,r ,1,)111.. :', .. rr t
your teaching. Sray true to whur is righr ttlr rhc ';lk..: ()f .\(Hlr '1'.':11 ~;LI-
vation anel lhe sulvation ofrh(l~e who l.ear you' (1 '11111-+;16 NI.I'). /'11 ,IM':
use tuble A2.2 to cvaluare thc candidate in rhese v.rrious ;IrL';LS deal ing
with theology anel prncrice.
232 CREATlNG A MISSIONAl CULTURE
Rating
Arca Description
(1-5)
Devotion
Reguhrlr spends nme with God through bis Worcl in 3 way that
he or she hears rhe voicc of God and falls more in love with him.
Gospel Has ~ holistic undcrsranding of the good nOW5, rhar ir is
good news for rhe poor and lhe puor in spirit, for lhe
presem and rhe furure. Undcrsrands that lhe good news is
focused on lhe lifc, dearh and resurrecrion of jesus,
Kingdom Undersrands, tcaches and Iivcs our rhe reachings ofJesus and
lhe kingdom, rhut lhe kingdom is here and coming, rhar we
are called to pray and participare in secing God's kingdorn
becorne a grcatcr reality on carrh rhrollgh his Spirir.
Narrative
Undersrands, tcaches and abides by rhc basic narrativo of
creation, Fall, redernprion and the renewal uf ali rhings.
Comprchensive iJno.!ersl..nds, reuchcs and livcs by 11ie facr thar GoJ intends
to rcdecm or resrore "all ehíngs" in heaven and 011 earrh,
incJuding our bodics anel creation irsclf
Inrerpretation Takes into accounr me Scriprure, lhe Holy Spirir, the local
church, thc currcnt context. theolo~icat hisrory, reason and
cxpcric.ncc when it comes [O sccking undérslanding of lhe
sacred rcxr.
Creeds
Undersrands .rnd abidcs by rhe Niccne .nd Aposrles' creeds,
-
Encnurngcment Is .ihle ru cl1c()l.Iragc orhcrs wirh Svriprure.
Applic31ioo
- -
Is ,iblc to .pply Scriprurc .ll'l'wprürcly, with humility .md
)l;racc in various !iltu:trions.
Critic~1
:\llows people roorn ro frcely explore lhe rrurh undcr a V.IST
Opcnncss
umbi ell.i ,JfG{".l':o. uruce, nor uaivclv but wirh nuelligcncc,
wisdom ~Ul(J leve. Reuhzcs rh.rr crrrical openncss allows us [(1
Commmts. Thc fi)llowing Sra(C is providcd for yelU to ndd turther intor-
marion in rC1;ard to this candidarc's lhcology, tcachlng and W;lY of lire.
Aooeaat» 2: Eqiupper Candidate Reference Farm
233
CHARACTER
Christ's followers are called to increasingly bccorne more Christlik..:. The
apostle john says, "Whoever clairns to l.ivein him rnust live as Jesus did
(1 jn 2:6). Being a Christian rneans following rhe way ofJesus, living like
Jesus. While we all have room for improvement, equippcrs should be
spiritual fit, moving roward becoming a fully mature human being.
Bcing mature entails having a diffcrenr character. lt is importam to
keep in mind that rhere is a big difference.betwcen a generous act and
being a generous person, or a countgeous <ler and being a courageous
person. "Mosr people are capable of a generous act [rum time to time,
by a suprerne efíort of will, Buc that is very ditterenr frorn having~t:n-
erosity built into thc very fabric and tenor lifc."2 Cod wants [O ar
transform our lives in such a way rhat the basi<.:way wc live is pattcrnc.l
after the life ofChrist. This is why Paul said a halfdozcn times rhur we
should follow him as he follows Christ, Please use table A2.3 to cvaluatc
rhe eqllipper candidate in rhesc i nrl ispensuhk- virrurs
Table 1\2.3. Characrer Evaluation
Rating
Arca Descr lption
(1-5)
Fai[h-FiIled
uud Faithful
[JIIC'iJÚ reei lhe I1l"Ct! I" plnH': "clL ,\" I,vdy 1(';1111'1 [rotn othc.:\~.
234
CREATlHG A MISSIOHAl CUlTURE
Area
Rating
(1-5) Dcscription
Ho pirnhlc
Friend III ,rranf:crs. Wc!comes pcople in his or her hume or
.rparrrncnr. Coes out of the way tO rneer people he or she doesn'r
know at gathcrings .ind in luc.
Generous
Dcmonsrrnres a mindser of abundance, not of scarciry. Encourages a
.I!;ift-oricmcdculrurc in rhe rnidsr of a marker economy.
Holyand
Livcs a morally pure Iifc and sceks ro pleuse God in evcrything.
Devour
10yml
Rejolc", always ao.! is thank.ful in everyrhing. Radiates 3 contagious
joy, 1-1", .1 j,)y rhar givcs rhcrn <rrcngth to persevere rhrough ali rhinb~'
Patienr
Waits on God 111 the miJ,r of a drivcn socícry rhat appluuds
productlviry
Self-Aw.re
Has agood scnse oi own strcngrhs and weaknesses, gifrs and ""!!iog.
t::motiolully rntdligcllC. Reads social dynamics well, Has learned to
lisren to own selfand procc,. own expericnces in hcalthyways.
Comments. The following spacc is provicled for you to add further in-
furmation in regard ro this candidate's charactcr,
EQUIPPING SKlllS
craft. A few of these skills are lisred in table A2.4. Please evaluate the
candidate in each area in the table.
Table A2A. Ski1l Evaluation
Rating
Area Descciption
(1-5)
Catalyst Cases vision, Able to cummunicare vision in such J way rh,rr
orhcrs have J desire [O use rheir gifts to conrributc tu whar God
is doing. An inirinror, .l pnssionate pcr<õõonwho takes rhe lead In
lnnovator l·rc'.ll!Vt' .uid ln1.IJ~Irl;IIIVt· 'I hrnk -, lI!1r•.•,d.· tlu- !tIl\;" (·ItIl"'I.!I·r~.
Comments. The following space is provided for you to add further in-
formntion in regard to this candidate's equipper skills:
MISSIONAL LlVING
Jesus said, "You are the light of the world .... Ler your light shine
before others, thar they may see your good deeds and glorify your Father
in heavcn" (NIr 5:14, 16). Karl Barrh said, ~A church which i!' nor on
rnission is either nor yet or no longer the church, or on1ya dead church-
itselfin need of renewal.?' When we read Scripture, we learn that Cod's
mission is to ser a11things right. He desires to redeem and restore the
worlJ to its intended purpose. The mission of Cod is the reason the
church exists. Equippers help the conaregarion to join Cod in the re-
newal of al1 rhíngs.
EL]uippers livc as cultural archirects, hdping to sh.ipe particular en-
vironrnents where litc erncrges in sponraneous way~. Tn rhis way chey
culuvute COI rununities thar are a sign-poiming people to something
thar i" bcyond their prescnt horizon but can g-i\'c p;uic!ancc and hope
now. Thcse signs are instruments rhar God can use for his work of
heallng, [ibcrating and blessing, They are a forctastc, :l placc where mcn
anti worncn can raste the joy and freedorn rhat God intcnds for all. 5
Pleuse use tablc A2.5 to cvaluatc the cquipper candidate in the arcus of
missionalliving.
Appendix 2: Equ'pper Candidate Reference Form
237
Rllting
Arca Descri prion
(1-5)
Incarnational Undersrands the unique pulse, needs and charactcr of'rhe local
neighborhood bcc.rusc hc or shc Iivcs .1mong thc people. l lelps
the congregation join God's rnissiun conrexru.rl ly,
Reconcíler Valucs hclping peoplc bccomc rcconciled with God, wirh orhers,
with own .c1t' and with crearion. Ernbod.es the rrunisrry of
reconcilarion und hclps the cong.-egarion to bc rcconcilers as well.
Missional Laves being in and crc:l.ting missional spaccs ti" self and f,,, lhe
Space congreguríon. Acrivcly flIJ.H. and w.ucrs secds 01"f..irh; hclps
others [O do rhe sarnc as rhcy rrusr God tu do his work.
Missiona] Pmacnvc in lcarning how ro live more rrussionully as un individual
Learner us wel l J.~ Imw tu hclp rhc ~'ongrcg~ltit''Itltive mofe nllsslUl1ally.
Comments. The Iollowi ng 'pace j, prnvided for you to ;ldd fll rt hcr in-
formation in regarJ rl1 rhis l'andidale's missionul Iifc.
238
CREATIHS A MISSIONAL CULTURE
FINAL aUESTlONS
1. Is there anything you are aware of that would disqualify this person
from serving as a congregational equipper? If so, what?
2. Discemment-How do you discern Gnu', will tor }'nur litê .md for
congregational life?
4. Patience-How have you disphyed parience this rase monrh? Tdl 111e
outstanding unrcsolved conflict with anyonc rhut you are awurc ol":-
7. Love-ln what wavs have you ItlvcJ thusc \VIm ;\ n: hurd ro [PIl· I lu-
8. Int<-:!(ritv-How are vou doinl.!; in rhe are.i of moral and sexual purit v?
MISSIONAL L1VING
2. Describc for me your currenr rclurionships wirh th()~l" wl.o huvc 111) hirh.
3. What missionul spaces UO yOll currcnrlv livc in, and how dl) Y"lI livc
in thcm?
2-10
CREATINS A MISSIONAL CULTURE
6. What ways can you help Kairos Hollywood live more missionally?
THEOLOGY
5. Namc the rop five peoplc who have shaped or are shaping your theo-
logicalundcrstanding.
SKILLS
2_ How does each cquipper relate to the others? Is thcre any hierarchy
within the equipper team?
8_ Whar are the primary ways rhese equippcrs embody this git"l in the
church?
9. In whar ways have you embod.ied rhis i!;ifl in the church 111 rilis
pasr year?
12. Describe for 111e ynur vision for rhc _ rc>1c tilr rhi,; ('1)1J1ill,l;
yeaL
CASE STUDY
[Dcvelop a case study ot' a C\JnlJ11lH1 ISSlIC thc lc.uicrs oI vour .:!>urêh
hnve Iaccd. \Nrire ir our ,1110 ask tlu: c.unlid.uc hl)w 11(' OI" ,he wou I.!
hnndle rhc prohlem .md whv.]
NETWORK ASSOCIATION
2. Do yOll think it is importam I()f Kairos Los /\n;..;clcs lO hc ,\11 .ict iv«
rncmher ofthe Ecclesia Network? \.Vh~ \lI \VIII 1'(1)
242
CREATlNG A MISSIONAL CULTURE
FINAL QUESTlON
Are )lOU consciously awarc of any reason why you shouldn'r be a congre-
gationa I equipper? lf 50, what is it?
Notes
Inrroducríon
lT'm borrowing some languagc here from jarnes K. A. Smuh, Dóiriílg thp Kmgdom.
Worship, Worlduietu anel Cultural Formation (Grand Rapids: Buker Acudernic, 2009).
lCraig Van Gclder and Dwighr J. Zscheile, Tb» Missional Chunh in Prrspectiu«:
.A.4apping Treruls and Shaping Ih,' Conuersation (Grand Rapids: Baker Al":ldl;"lltic,
2011). You can find my overview of the firsr half 01' the book ar <!1Itp:!lI.w/
0!;0M4hill> .
h lei! Ct1I(~1()~·l;., 1']' f.l·r''''· R,·,~f':I.'!;.',) 1 {)!' "/,l, {ri,,, 1,/"l- " rI f),q:"-""r"I' ((~rITld J? 'pid..:·
Rlkt.;r. 20ilS). 1'. IH'í
.St'illlky Haucrwns, /1 COlnmlllllty Oj CíJllr(11 ter: ·r;;'UMI"d .t l.{JI/\t1'Ii t ttr c.i" /\/1,1" ''';'J' !t,,'
.. lJllivc.:"il} "(N,,,,C
r~/hi, (j\;Olfl: D:lIl1e, 111.1 1).11I1l·p".". l/mil., 1
"Karhrvn T:\llIlc.:r, Tb"o,i"$/'J!C'u!l"r,:;I N.·w/~I(,·'hl" ,;)/ 'J'f,"oIogr 11\lillll<":'I,,"i,; FOIr
rr.-ss, !I.JY71. p ix,
"Marcus B,)r~, 111 i\1:trl'L1S 13or,l{anel N. T. \Nright, '/'11<' A/"((l1ifl,~ ''fi,·IIII. 'Ll"J J ";.1/(,11,
11S<'~ Gerhard Lohfink, fesus and Community: Tbe Social Dimension oi Ih. Christian
Fai/h (Philadelphia: Fortress Press, 1984).
11Timothy I(eller, Gospe! in Lifl: Grace Changes Every/hing (Grnnd Rapids: Zondervan,
2010). p. 126.
2This dcfinirion is shared by Willíam Dryness, Tb« Earth ls God's (ElIgene, Ore.:
Wipf & Srock, 2004); Williarn Romanowski, Eyes Wid. Open (Gra.nd Rapids:
BrilZos, 20{H); and AIlJy Crouch, Culture Nlaking(Downers Greve, Ill.: InrerVarsity
Press, 2008).
lCrouch, Culture Nlt,lúng, p. 40.
"Tony Ben n err, Lawrence Grossberg and M eagh an M OTriS, Neur Keyuiords: A Reuised
VocabllJary of Culture and Soei.:/y (Maldc.:n, Mass.: Blackwcll, 2005), pp. 64-65.
; Kathryn Tanncr, Tbeories of Culture: A New Agenda for Theology (Minncapolis: For-
tress, 1997), p. 3.
"Romanowslú, Eyer W:d.:Opm, p. 49.
-Phdip D. Kcnne""l. L!le 0/1 lhe Vin,!.: Cult:vating the Fruir o/lhe Spint in (:hria'IJn
Commllnity (Downcrs Crove, Ill.: IntcrVarsity Press, 1999). p. 2l.
'I gCl the tcr m cultura] web frorn Ccrry]ohnson, "Cu/ruee, Srrategy und Change fr0111
"F"r cxumplc, r diel ~ ,,'ri,'. "r p,,,t, "11 a ru ixxionu l vicw nf rhc doctrine til elccrion,
whcrcby 1 cornpurcd anel conrrastcd Ncwbigin und Grudem's understanding "f
elcLtl in. )'''11 c.m find rh.u Itere. bil.lY/tlIBxeLN.
1');1111<:'K. A. Smuh, /)"J/rt/lX Ih" Killg.lom: U'r;nhi/,. iVo""vr"v, dll/I Cultura! 1'01'-
Il/rl/i'JII íCl,lnd Rapids: Baker Acadcmn , 2009), p. 85.
-u.u., \VilLtnl, TI;" Great Omimon: 1~.cf(limJIIg jelUrr j',n"nllrll 7~" •.hi"gr 0/1 Disri-
fl"I/Ii/, (S.lII Fr,IIKism: Harpc.:rCollins. 2006), p. 52.
1'Slll irh, f)"I/rll1g Ih,' /úngdofll, p. 82.
"Ihid .. fi. sr..
Notes 245
19Miroslav Vai f, After Our Lilseness: Th. Chu7'ch ar lhe Imag" oi the Trinily (Grand
Rapids: Eerdrnans, 1998), p. 23-1.
10Stanley]. Grenz, The M'Jral QUeJI: Foundations of Cbristian Etbic, (Downers Grovc.
111.:lnterVarsity Press, 1(97), p. 261.
"rnasrcr huildn").
2ThomJs [1()vHI)!:. Ali jor Dumnn;» (FIJ,rcr Ciry. C.d,t' .. [D(; 1l""J,.,. !'jt)'J). 1'.
'Ibid .. r. (,.
'Ihid.
\'vl.lrkuô llarth.l:'ph,·sid'''.' Translat ton md CO"'l!I01lflry on (;I;"/,I<'I'J .t I' (l'<cw York:
Douhled.rv. [')61l), r ·137.
·J~\tll1:had lrost .1IHI Alun t lrrsch. Iht' \"J/JIl/'lllg fJ! lhrll~\ IfJ L'J/lh' [rtrm uat snn ,lll{/
II Edgar 11. Schein, Organizatiolla/ Cu/tllre and Leadershzp (San Francisco: jossey-
Bas, 2004), p. n.
llCraig Van Gelder, Thr: Essence of thr: Church: A Commzmity Created by Ih/? Spiril
(Crand R.lpids: Bakcr, 2000), pp. 116-17.
; orne hr isriau works that :ugue we have bccorne blind ro cffects of technology
include jacques Ellul, Tõe Tt!Chn%gico/ Bluff (Grand Rapids: Eerdmans. 1990);
Marva Dawn, Unfittemi Hope (Louisville: Wc trninsrer John Knox Press, 2003);
A Ibcrt Borgrna n n, Tah1Jology and th~ Cha racter oJ Contemporary L ifo (C rand RapiJs:
Brazos Press, 1984); Alberr Borgmann, Pouser Foi/are (Grand Rapids: Brazos Press
20(1); .ind Shane Hipps, Tbe llidden P01IJer of E/ectTonic Culmre (Gra.nd Rapids:
7.'HllbvII1,200<;).
"Rcx :vl. Mtller, Toe Mi/tcnniu-n Matrix: t<,-c1llzmil/gtht ParI, Rr:fmmlll,f!; lhe Furure 0/
the ChuTeh (San Francisco: JossCy-BHs, 2(04), p. 114.
'This charr is my own summ:lry ofinformarlon from chaptcr six from the charr in thc
llliddlt· "r i\lillcr', Iv!il/mnillm /l1i1/7"1.,(. Some uf rhc word choiccs are mine 1 havc
n>lt iIlLiIl,J.:ll thc Ornl Age in rlus chan bccause ir is lcss rclcvanr In rhc Wc,rcrn
C('"rnt, .ind i\ltllt:r did nor ralk .ibour Ir in rhe chaprer un lc.ulcrship,
";\ lilkr, ,Ut!/elJlliuFII 1\I,lfrix, 1'. 124.
"].1I11<:SK. \. Smirh, !f'IJo'J ,·lji,rid 0/ Po..t"'udellli.""t 7hkillg Dcrrida, I.yotar'!. nnd
FOuttllll1 (o CI;"r(h (Cr:IIlJ Rapids: lhkt·r '\l"adc,"k. 20!)!)), I': 21.
'")i''' l'(Jwdl, D,-rrid"jb, B~l[,lIIn<'rJ (New YOI·k:Wrucrs & Rcadcrs, !'.i'J71.p. 7.
'Smith, J/'ha', 1'{I;"IIId{)jPQJlmo'/cmi'In')l. 54.
"11,111.. l' 51.
1'J.IClJllCS Dcrr id.i, quored in ibid.
"'Mim-LI" V..,If, EI;(,·,·· rhlT /.:"1..,..•• ,: 7:~,(.·,~·;.r(1; ,;, :1]<· f/li.'S" '1"'/''' 7iil/i/y ICr.IIlJ
R.'pitl>: Eérdman,. I'JI)~). p 2.3 .•.
'lhid., 1'. 2.,(,.
1""IIr! l.'reJri.:kson, "Firc in rhc Church: OrganiL Strllcturc, lor thc M,ssiol\<ll Con-
.l';rn~:lrí"rl." .1 1';[1',·r writ ren t;lr !VIP~O() Turorial in Pnstmod~rn Culrurc, Fullcr
SéllllllMV, J>:lsadcn:l, CJI,fi,rnia, 2()07, p. ')
Notes
247
p. \85
I. Lconard Hjalmarson, uJ..cadin~ 1"11)11. thc .\brt\lIh. NcXIN(!.un"flrrl/ \OI,,)!., 'H\\\'
"Ibid.
"I).wid I!",ch, 'Ji,,,,r/;'rmll1X !vll.mnf/" "'n.I'"~'''"brt!' 1/1 IJ"'I)/r;~\'~t H",i,,,, l :'>.1." \ k""II,
N.Y.: Orbi-; ['Nl), r 21.
Chaprcr 6: 11c:lrin;:; lhe <;rory
11" J (;nrrin~rr' ..J '-rA",,f'i,':,,'flj ,h,' /lui!1 FII- ';}"fJllIl//'II( /lnl/H' I:Jllprn:""'''!I/(',JI. 1~,'d,'1I1/'!J"1/
'Mirnslav Volf, Aft"y Ollr Likeness: Tbe Chllr(h "I the !mage of th~ Tnnity (Grand
RapiJs: Ecrdmdn~, 1998), p. 11.
'[bid., p. 17
\ I n ,Hldition to Aji,.,- ()ur Liéenas, Volt''s major work 011 this ropic, he has also co-
cditcd with Michael Wc1ker Uod's Llje in ['rinit) (Minnc;lpolis: Augsburg Forrrcss,
20(6). L~"l1ardo Boff's acadcmic book is Tnnity und Snciety UVhryknolJ, N.Y.:
Orhi« 1988). Ifoly Tr:rrity, Pcrj~Cl C:ommlwit} i' Boff's more popular book,
"L,"nardo BufC, Trinltv <In" Socire» (lVbr,vknoll, NY.: Orbis, 19R8), pp. 77 78.
·lbid.,]l. 15-1.
11 .con.irdo Boll Ral,·siog"l/eJiJ. The 81"~ Cammlll/itl~s R,.illvoll lhe CI.7lIr,;'(:YI.lryk noll,
:...;Y.. I )rI",. i'Jhll), I' 11).
·"vValrcl Wink, '10" ['/)'(I"'TS Tl;a' B~: TheologY.lôrfl Neu: 1'vJil/alllill'" (:-I~w York: Dou-
hkd,.'·, I '}I)X), ". 1.
Notes 249
"Harvey Seífter and Peta ECOIlOl11y, J'oda.\hip lé1l\<'IfII,I,·; 1."",,,1\ 111 r:Qf{,';''''''/I'/','
i'v/llnagell1011 Im'" 11;,; 11'011./ J'dfll1W (.'QI1.!lI •./~r!"·Jf O,(~..'I··,' (Nn' ~'''r~ Ti "11"
Books, 2001), P.. xiv,
7Ibid., p. 3.
~O, pheus Chumbcr Orchc-tru honre 1''').\<:, www.orphcu-nvc.com.
"Scifr"f .ind Economy, L~dJ<'I'sh,/,I~I""IIIN,', ". 27
lillhid., p. 4.
"Ihi,\.. pp. 16-17.
lllbiJ., 1'1'. 15-16.
"l'hilip Yanccy, Churd,' fI''';.·lIf)ll,,-,,·~t<;1.1".1 1{.ll,i.!,' 11.".1 •.• ",1>,11)1):':'11' .• :' ll.
'Mcgan ,VIcKenna, Prophds: Words of Fire (Maryknoll, N.Y.: Orbis, 2001), p. 15.
'Edwin K Broadhcau, .'\lfllrk (Shcffidcl, U.K.: Sheffield Academic Press, 2001), p. 91.
"Ched Mycrs, Bi1lding lhe Strang Mun (Maryknoll, N.Y.: Orbís, 198 ), p. 290.
Augusrine On Cbristian Teaehing 1.36, tramo R. P. H. Grecn (Oxford: Oxford
Univer sirv Press, 1997), p. 27.
\"\lasda,r MacImyre, Afia Virt ue: /1 Sludy in Moral Theory, 2nd ed. (Norre Dame,
Ind.: Univcrsiry of orre Damc Press, 1984).
"AlasJ:ur l'vhcInryre, circd in ]""athatl Wilscn, Why Chureh Marters. Worship, Mm-
istryand Mission in Prtlcfrce(Grand R.\pids: Brazos Press, 2006), p. 14.
'N. T. Wrighr, For Ali God's Worth: Tru« Warrhip and lhe Ca!ling ofthe Church (Grand
Rapids: Eerdmans, 1997), pp. 23-2.1.
2Craig Van Geldcr, Tbe Êssence of lhe Chureh: A Community Created by lhe Spiri:
(Grand Rapids: Bakcr, 2000), p. 37.
lMn.rcus Borg, in N. T. 'vVright rnd Marcus Borg, Tbe !\I1r:auingofJ<!sus: Two Visions
(Ncw York: HarpcrCollim, 1999), p. 72.
lGerhard Lohfink, f asus and Community: Th~ Soem! Dinumsion of th~ Chris/ian Faitb
(Phtl2delphia: Forrress. 198-1), p. ')3.
"Jayakumar Christian, (JçJ u/th, l~'mpty-H'II1"~d. I'()'u~rly, POW'l anti th~ KwgdDm 0/
God(MonrmiJ, C,di!:: i\IARC g"ok" 1999), I' 1
I"'.:ttc.: •.•
r POPIII.IIIQI1 F ri-n.m- ....··I,...'~,h!,-.;·!. 11._,;'J_1., \\"'\\\'.1.1~.dtnal1.h..com.
"'["11 :'\cw," E,ISt r 1"llpvond \icighho rho"d L'0I111<:,I, www.casthollywood.ncr.
'TI'h d"l.' i, I'r"'lI .i Pcrccpr ,\11I1I',ry I'rnl,k wc "<leI clone for E"sr lloll,vwood.
1</0.\ L:d iu li, r IIJIJI4 •.: PIIU"!'!," 1..6.\" jlJgt'/~·.~ /JillJtlJlf/t.", ww\V.Lt;tIIHanaL(f)rn/{~("on()n'.vI("c17h
.ium 1.".<,<:",.".11111<'2H, 20 In,
9James Choung, True S/ory: /1 ChrÍJ/ianity Worth Believing In (Downers Grovc, li!.:
lnrerVarsity Prcss, 2008), p. 195.
IOlbid., p. 205.
!lIbid., pp. 205-18.
11Andy Crouch, Cullure Making: Rccovering Our Creatiue Calling (Downers Crove,
tu. Inrervarsiry Press, 2008), p. 37.
UMartin Luther King Jr., "Whar 15 Your Life's Blueprrnt?" 0,·. Marrin l.utber
King [r., Octobcr 26, 1967, www.drm:utinlutherkingjr.com/wh.Hiwollrliti.·.
blueprinr.hrm.
'Lcnorc Ierr, I1L'l'onu' [ ..o';x ami Ir:oll~. JVIJr~ {liw'to\ /,/,:~,/ {ri /)/" r (>~...-...Y.)rI,,: ·I~.il;,-!l . Il~.
1<J9Y).
~tl1:1I1 llmwlI .,"d l'hnsl"l'hcr \'aughll. {'f"F Hou: tt Sh'//,~\ Ih,' [l1'litl. ()/"'I/. 11".·
IW<lgil/<ltioJ/ and lm!igortJtcs lhe Saul {Ncw 'ynrk' Pcn~lIin, 2011')). 1'1' 17 I K
'''e; regur}" L. J\Jnes, J·.mbo,{vwg FOIl.t<"'lIc.,, .• -1 Th,'"I,~t;/U/! .11I,tlr'" ( ;1.,", I I·:''1".1,:
Ecrdmans, 19')5), p. 164,
"For more ou lhis st"'y (or Ic;r;clld) scc "The S50 P,,"dll'," wWlv·'"I1I"',,<,,",/IIIvd
rcvcngc/porxche.asp.
252 CREATlNG A MISSIOHAl CULTURE
I] JISCOVl:rt,J rhese important words in I Iarold Wells, The Cbristic Center: Lifo-Giving
and Lifc:ra(lrlg (Maryknoll, N.Y.: Orbis, 2004).
•Leaio dtuina (Iiterally ..holy Iisreni ng") is a pa rricular way of reading and lisrening to
Scriprure rndividually or in a group. To learn more check our www.valyermo.com/
Id -arr.html
SBoh F kb Iad, R ,·ading the Bible with the Da mned (Lou isville: Westm inster john Knox
Press, 2005), p. xiii.
"N. T \Vright. "HowCan the Bible Be Authoritative?" Laing Lecture (1989) and Griffith
Thomas Lecrure (1989): www.nrwrightpage.com!WrighcBible_Authoritative.htm.
7Stan ley Grenz, The%gyJôr the Community of God (Grand Rapids: Eerclmans, 1994),
p.403.
;Sec: Richard Haynes, Th« Moral Vi .•ion oflhe New Testament: Conununity. Cross. Neu:
Creation, A Contemporary lntroduction to New Testoment Etbics ~ew York: Harper-
CoIlins.1996).
"The seven virtues and dcadly ins are hurniliry or pridc, generosity or greed. rnod-
eration or glutrony, patience or anger, chastiry or lusr, love or envy, forrirude or
sloth fu lness.
'Henri Nouwen, Bread for th{ [oumey: A Daybook of Wisdom and Faith (New York:
HarperOne, 1997), january 4 enrry.
6Char1es Van Engen, God's Missionary People: Rdhinkmg lhe Purpose of lhe Loca/
Chureh (Grnnd Rapids: Baker, 1991), P: 70.
lStanley Hauerwas, Against lhe Nations: Wtlr and Surviv(I/ in a Liberal Society (Norre
Dame, Ind.: University of Notre Darne Press, 1992), p. 118.
8Stephen E. Fowl and L. Gregory joncs, Reading. in Communion: Scripture and Etbics
in Christian Life (Grand Rapids: Eerdrnans, 1991). p. 78.
~Glen Srassen, D. :V!. Yeager and John Howard Yoder, /lutbrntic Transformation. ri
Neu: Vision ofCõrist and Culrure (Nashville: Abingdon, 1996). pp. 164 67.
IOlfyou want a dynamic .md living understanding orvisron, I recornrncnd Will Mun
cini's Church Uniqnc.
!'joscpn Myers, Clgf'fÚt Com», urt i,). C/LL~IiIl •.'( 11 ['/ •• 0.." H'bc.r,,' !!(.cp/,- i\~::;. c•.
r~:!!~'
.•. ·;"'-:~\:!
"'Jean Vanier, Comm/Jnity anti Growth, 2nd ed. (Mahwah, NJ: Paulist Press, 1989),
pp, 120 2I.
11Lcarn more abour the Unconferenccs at "LA: 2010- The Speakers,"]R Woodward
(blog), October 12, 2010, hrtp:lljrwoodward.netl2010/1O/la-201O-the_speakers.
I.?yOU cun learn more .ibour the Ecclesíu 'ctwork at www.ecclesianet.org.
"Ann;c Dillard, The Writing Lifo (New York: l IarperCollíns, 1990), p. 32,
ILe%lic Newbigin, Toe Cospe! In a Plurulis: Saciet} (Gram] Rapids: Eerdmans, 1989),
p.235.
51by Holkke, ./1 Thcologyas Big as th,. City (Dowoers Grove, 111.: r nrcrVu<ity Press,
['.Il}7), pp. so-s 1.
"When it come' to h:\Ving:1 clear picrurc of the nuturc and miniHry of cach of the five
equlppcrs, r.iblcs A 1.1-1.5 offer one pal{c descriptions ofcach equipper rhar y"u can
reler ro 1I11tílyour undcrsrandlng nf cuch cquíppcr is crystal clear,
-llyou a rc new to undcrst.JnJín~ 111<'n.uurc ofmis<iol1al \"Ilmmunltte., I cnct)lIr~gc
V,IU to I'I~kI.Ip .\rlikc Brccn anti Alex Absalonú book LlIllllclJing /IIliJJiona/ Commu-
nüie«, Bcsldcs giving ,lrf~lIm"nts telr tlw m;'<;on'll powcr of mid-sized conul1unicies,
rhcy sll:lrt: ni nc stcP" to lallJldlin,l{ Illlssi"nal communitics. lve rcvicwcd this booku
J I~ \V",,,lw;ml, "r<lIIlJ,hlllg 'vh,rtOIl,JI C:omm!ll7l/lt'S hy l'v!Jk~ Hrecn .md Alcx Ab-
,~I(\111-,\ Hl'view," JR \VooJw:lrd (blop;), .\pril 6, 2001. htll';/ljrwolJJward
IIcr/2011 /()-I/I~l1'h:hillg-ln1SSio!l:d-("ml11unlt,es-bv_mikc' hrccn-and-'llcx. .ibsalorn-
.t-rrv 'cw-parr-2-,,/- 2.
"1',,, I 1'1."111:1>, "T'lC l'! I'rojL'(I," :\hr.:h 1-1,2002. p.;), I',,,j -h.ircd li" work on riu,
wu h 111~
"/:'IIII/,/,<'I ~llIid (Cllllilll)l"l(Y was dcvdopl"d ar Irn 19o 1),,, In l{'chmond, Virp;irlÍa.
.ind cílcct \ 't.:r·,·dn.:'t:1nrwrl hv P'lVl 'l"hrllr1:1!'t .uul "'" I 1\0 l'l'f111i~!'iI(l11. 1'11(· :111"õW{·l.
to the q" es ,iolls .ire nune. S"" I';,.i '1'1""";,,. "'TIl\' ,,·1 I'",j", I." \1.".-11 11.21)/)2.
1'1'· )-1 •.
2Gr,lhJ.m 'rDlnlin. Sl'lnllltll Fi/III'H: CJ.lrJ\IIJ1n ('/10'-,11"1," /1) 1I (,"JI/IIIIIIO l 1I11'f} (:\l'\\"
"TIn; S [I \.I'.\:: .. 1Lrunyll1ls rr'>I11 R"k \V.lrn;lI, Fi> .: f'1ir/" •.,· /)''"1'/1 (·/,,, .•·./.I.' ;,,",1
Rapids: Zoml-rvan, 1<)1)'i), 1'1' 1i1-71
'K.1r1 Bnrrh, ChuI".h fJl1,l{/IIlllin·1.3.2, "l"h,' l Ioa rinc 'f R,·, ,,1/, ;/i.III'''' (Llllllllll)'1t: I &T
C'brk, 1<J(2). I'. lO-I.
256
CREATlNG A MISSIDNAL CULTURE