Wednesday, November 25, 2009

Breakout

Book Review.
Stibbe, Mark. Williams, Andrew. Breakout. One church’s amazing story of growth through mission-shaped communities. Authentic Media. 2008.

Comment. Henry.
This is a companion book for the book “Clusters”. Clusters is the hand-book when it comes to “creative mid-sized missional communities”. Breakout relates the story of how “Mission-shaped Communities” functioned during a five year period at St. Andrew’s Church Chorleywood.
The leaders at St. Andrews during this time were Mark Stibbe and Andrew (Drew) Williams. Their own personal journey of being called to St. Andrews and their ministry there are also the story of the church’s journey into cultural significance.
This is the story of a church that made the profound transition from being a ‘come-to-us- church’ to being a ‘go-to-them’ model of mission.
The stories related are inspiring and demonstrate the potential of “mission-shaped communities” (groups of people led by lay leaders). The stories reflect the miraculous, signs and wonders. Guidance is received by leaders through visions, prophetic utterances, etc.
The ministry of John Wimber in the early 80’s in the U.K. prepared the ‘soil’ for a very charismatic environment in which the ministry of St. Andrew’s blossomed.
The work of Bob Hopkins and Mike Green with their development of “Clusters” was a great help for Mark and Andrew.

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Saturday, November 21, 2009

Clusters

Book Review
Hopkins, Bob. Breen, Mike. Clusters. Creative mid-sized missional communities. 3dm publishing. 2008

Comment. Henry
In the post-Christendom of the West many new expressions of church have surfaced. Clusters is a response to the challenge of recovering biblical congregation. This is a resource (handbook) presenting principles and practices that will transition church from a one day event happening in one place (church building) to a seven day experience happening in community. Clusters is a term that goes considerably beyond defining a group of people. It addresses the real issues of ‘recovering biblical congregations’.

Clusters “defines a grouping with a specific sociological, ecclesiological and missional identity”. (33) These groupings vary in size from 25-55 people. Clusters are not a strategy for restructuring the church. They are not a variation of cells or small groups. They are “biblical congregations”. (34)
Clusters function within a church environment. They develop structural strength through “purpose summed up in a clear vision, values that created the style and quality of community and some common agreed language”. (34) Leadership is an overarching ‘glue’ of a cluster. Groups of clusters are held together through leadership “Huddles” (Carl George), where leadership skills are addressed. Clusters meet in gatherings (celebrations) from time to time. A further bond between clusters is a “resourcing matrix”. (56)
There are three dimensions to each cluster. The first is a relationship with God (UP). The second is community (IN), and the third is mission (OUT); upward, inward, outward. The dynamic of these dimensions is such that they feed on each other. Then there is a fourth dimension (OF) that unites clusters within the church gathering. This is the traditional function of the chur
Cluster management is high on accountability and low on control. Accountability happens in relationship that supports and encourages. Common convictions and common values provide unity in clusters. Through trust and friendship relational accountability blossoms.
A brief look is taken at the history of “cell, congregation and celebration” (87) going back to Old Testament times. Much has been lost over the years. The shortcomings of the “inherited congregation” (101) are examined. Clusters address these shortcomings. In the “traditional church” (125) clusters can bring about change that can bring about missional community.
The implementing of clusters addresses the challenge of transitioning from a Sunday only Christianity to a seven day church in mission. Transition to clusters may happen through “evolution or transformation”. (148) the process will take around three years and impact the whole church.
The method of establishing clusters is through launching and/or planting. Multiplication should be anticipated and carefully managed. Cluster meetings are very open-ended and focus heavily on community with the goal of empowering and releasing its members. Clusters often reflect specific groupings, e.g. youth, affinity groups, intergenerational groups, etc.
Some frequently asked questions (FAQ) are addressed. Most of the answers begin with the disclaimer, “that de4pends”. (249) A very honest SWOT (Strengths, Weaknesses, Opportunities, and Threats) analysis is done on clusters. A very practical set of Appendixes are included at the end of the resource.
www.henrydirksen.blogspot.com

Sunday, November 15, 2009

The Celtic Way of Evangelism.

Book Review.
Hunter, George G III The Celtic Way Evangelism. How Christians can reach the west.. again. Abingdon Press. 2000
G.H.- dean of school of missions. Prof at Ashbury Theological Seminary.
Comment. Henry.
Celtic Christianity was part of Great Britain and Western Europe being evangelized. There are lessons to be learned from this movement that can be applied to evangelism of postmodern, pagan America.

In the fifth century Patrick was sent as a Church of Rome missionary to the Irish. His work has become legend. One difference between Celtic Christianity (which Patrick practiced) and Roman Christianity was that it was indigenized. Churches functioned as “monastic communities” (27) within the towns. Focus was on the community not the individual. It was a faith with a holistic approach to life. Monastic communities reached out to the areas surrounding them.
The evangelistic efforts of Aidan were such that he is described as “the apostle of England”. When the Celts expanded their mission into Western Europe Rome demanded control over their monasteries.
“Five themes suggest what we might learn about ‘missionary ecclesiology’ from the ancient Celtic Christian movement.” (47) Celts communicated the gospel in teams not one on one. People were prepared for the gospel through community. There was a focus on “imaginative prayer”. (48) e.g. the prayer of St. Patrick’s Breastplate. Genuine hospitality was extended to pre-Christians. Conversion was the result of belonging and fellowship. (Belonging before believing.)
The Celtic method of communicating the gospel is examined. It was by any standards a very effective method. It involved a right-brained approach, e.g. Celtic music, story-telling, etc.
The Celtic Christian missionary movement showed respect for existing religions, focused on the importance of respecting God’s creation, organizing ‘converts’ into indigenized congregations. Eventually this missionary movement was ‘subdued’ and absorbed by the Roman church.
It is suggested that we are experiencing an environment of post-modern barbarism in North America that is ripe for the effective methods of Celtic Christianity for “reaching the West for the third time”. (121)
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Thursday, November 12, 2009

The Great Giveaway

Book Review
Fitch, David E. The Great Giveaway. Reclaiming the mission of the church.Baker Books , 2005.
D.F.- Alliance pastor in Long Grove, Ill. Adjunct professor of ministry, theology, and ethics, Northern Seminary.
Comment. Henry.
Demolition is usually the first step of a major structural renovation. Deconstruction is the first step of a paradigm shift of ideas. When it comes to the shift from modernism to postmodernism Dr. Fitch has done a masterful job of the ‘demolition’ of modernism. He maintains that evangelicalism has effectively given away the functions that are “integral to the church’s life”. (19) This resource is masterfully academic but rather harsh on the ills that modernism has brought to the body of Christ in America.
“The autonomy of the individual and the necessity to organize for economic efficiency” (33) have become criteria for measuring success and that measurement must not be applied to churches. Counting decisions (spiritual) that don’t lead to action (discipleship) is not a valid measurement of church success. Counting baptisms and focusing on quality of community are suggested as a better measurement.
Postmodernity no longer accepts science as a method of determining truth. Evangelistic practices must change to be effective in today’s culture. “Postmoderns will be saved by osmosis.” (56) The gospel must be lived through hospitality, mercy and justice, community, etc. “Church planting is the ultimate form of postmodern evangelism.” (68)
The bottom line of evaluating leadership in modernity is effectiveness. Evangelicals have accepted this form of evaluation and this is another ‘giveaway’. There must be a return to servant leadership.
There has been another ‘giveaway’ in worship and preaching. They have become ‘pep rallies and hall lectures’. Worship needs to become immersive involving liturgy and art. Serious accusations are raised about expository preaching. “Narative preaching” (144) is where it is at. Interpretation of scripture must involve the community.
“There can be no social justice detached from the local church.” (160) The practice of benevolence is the responsibility of the body of Christ.
To make secular psychological therapy a part of spiritual formation is another ‘giveaway’.
Evangelicals have given away their children’s moral education. A return to “catechesis and other rites of initiation” (219) are suggested to deal with this ‘giveaway’. Church services should be generationally integrated.
www.henrydirksen.blogspot.com

Sunday, November 8, 2009

The Soul Of Celtic Spirituality

Book Review.
Mitton, Michael. The Soul Of Celtic Spirituality. In the lives of its saints. Twenty-Third Publications. 1996.
M.M.- An Anglican priest. National director of Anglican Renewal Ministries. A long time researcher of Celtic spirituality.
Comment. Henry
The development of the Celtic church in Great Britain happened during the 4th to 7th century. Michael presents his understanding of that church as viewed through the practices and disciplines of its saints of that time period. He strongly recommends a return to some of those early teachings as part of renewal in churches today.
The Celts developed a ‘chord’ of faith made up of the following four strands; “justification by faith, worship and sacraments, justice and witness to the poor, and charismatic renewal”. (6) Numerous strands give strength to a chord.
Aiden, bishop of Lindisfarne, modeled authenticity, simplicity, and holiness. The Celtic church had a high regard for scripture. The childhood of Cuthbert of Melrose demonstrated how children were held in respect and included in the worship community. There are stories of mothers who would have visions of yet to be born children and their future in the leadership of the church.
Many of the saints carried on their ministries in monasteries. Celtic monasteries were known for their truly communal living. They had a high veneration for God’s creation that did not get into pantheism. Gifts of creativity were affirmed and encouraged. Celts were positive about death and enthusiastic about heaven.
Columbanus was an example of an evangelist. Healing and miracles were part of Celtic spirituality. In their communities gender equality was practiced. Brigid became the Abbess of Kildare. Patrick the evangelist was known for his prayer life. Prayer was encouraged as part of everyday life.
Celts were into visions and dreams that provided guidance and instruction. Spiritual warfare was accepted as part of spiritual life. The wild goose was chosen as the symbol of the Holy Spirit. The leading of the Holy Spirit could result in unlimited areas of spiritual change and adventure.
There is much that can be learned from Celtic spirituality that predates Reformation days.
www.henrydirksen.blogspot.com

Thursday, November 5, 2009

Orthodoxy. G.K.Chesterton

Book Review.
Chesterton, G.K. Orthodoxy. The classic account of a remarkable Christian experience. Harold Shaw Publishers. 1994.
Comment. Henry.
In many of the books that I have read over the years there have been many quotes by G.K.Chesteron. When I was able to borrow this book from a friend I was quite excited to read it. If I had to write an exam on the contents of this book for credit in a course I would find that frightening. If I had the opportunity to audit a course on the contents I would do it in a heartbeat. I was really struck by the author’s humour. His content is profound and gave me much to ponder.

This book was written in response to a basic question: What is a person to believe? The starting point of the answer is an acceptance of the fact of sin.
Madness (insanity) is an amazing characteristic of humans. “Imagination does not breed insanity. Exactly what does breed insanity is reason.” (12) For a man to believe in himself is madness. “Mysticism keeps men sane.” (24)
The restraining of arrogance and the appetite of man is an aspect of humility. It is an attempt for man to make himself well. There is a danger that humility can make a man impotent. Mental modesty (humility) can lead to “intellectual helplessness”. (30) which in turn has the potential of eroding the intellect. To sum up our contention so far, we may say that the most characteristic philosophies have not only a touch of mania, but a touch of suicidal mania.” (35)
G.K. explains his belief in democracy. It involves two principles. The first is that “the things common to all men are more important than the things peculiar to any men”. (46) The second principle is “that the political instinct or desire is one of these things which they hold in common”. (46) The essence of democracy is best observed in fairy tales. “Fairyland is nothing but the sunny country of common sense.” (49) There is great value in being able to keep things simple when it comes to explaining and understanding the profound.
The pessimist and the optimist are discussed as they relate to patriotism. The pessimist “does not love what he chastises”. (71) The optimist “will not wash the world, but he will whitewash the world”. (71) It is optimism that can lead to reform. “What a man can believe depends on his philosophy, not upon the clock of the century.” (77) Nature should be enjoyed but it should not be worshipped. “Christian pleasure was poetic, (not prosaic) for it dwelt on the unnaturalness of everything in the light of the supernatural.” (83)
“It is very hard for a man to defend anything of which he is entirely convinced.” (87) Paradoxes of Christianity are examined, e.g. pacifism and aggression, being exclusive and being inclusive, etc. The mixture of two extreme things has the potential of the dilution of each with a resulting form of balance. This demonstrated with charity, e.g. “The criminal we must forgive, the crime we must not forgive.” (101)
Change is described as “the eternal revolution” (109) and is demonstrated by evolution and reform. “For the orthodox there can always be a revolution; for revolution is a restoration.” (117)
Modern language has produced mental laziness. Simple language, e.g. sentences with one syllable words, forces us to think. It is demonstrated that ‘liberal theologians’ are not as liberal as they think they are. There is much more liberalism in believing miracles than in rejecting them. A comparison of Buddhism and Christianity is made to dispel the suggestions that they are indeed similar. “Christendom has excelled in the narrative romance exactly because it has insisted on the theological free-will.” (147) “Orthodoxy- is the natural fountain of revolution and reform.” (149)
“My own case for Christianity is rational; but not simple.” (160) The agnostics have their facts wrong. An argument is presented for the rationality of believing in miracles. “Christianity satisfies suddenly and perfectly man’s ancestral instinct for being the right way up: satisfies it supremely in this: that by its creed joy becomes something gigantic and sadness something special and small.” (171)

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