Missional Spirituality

Book Review.

Helland, Roger.  Hjalmarson, Leonard.  Missional Spirituality.  Embodying God’s love from the inside out.  IVP Books, 2011.

R.H.-district executive coach of the Baptist General Conference in Alberta.                    L.H.-lead pastor at Aylmer Evangelical Mennonite Mission Church, Aylmer, Ont.

Comment.  Henry.

Roger and Len have provided us with an excellent resource that is relevant to the culture of the day when it comes to really being salt and light in an environment that is hostile to the traditional, evangelical approach to evangelism.  They have been thorough in substantiating their presentation with valid ‘research’.  I see this resource as an effective ‘text’ for some valuable interaction in a study group.

Right off, we are introduced to a word that is key in understanding the environment in which missional spirituality is applied: “liminality- a threshold, an in-between place of ambiguity and uncertainty, disorientation and transition.” (14)   Both Roger and Len went through a period of personal ‘liminality’ that is reflected in their materials that they are presenting.  To be ill-prepared for the future is to invite some form of annihilation, e.g. Sir John Franklin’s ill-fated search for the Northwest Passage.  “Missional spirituality- feeds mission.” (27)  Living by the Book can make the Bible a fixed document rather than the living Word of God.  

“An excarnational, knowledge-based approach to spiritual formation” (40) is a major challenge for missional spirituality.  There is often a high level of consumerism and entitlement evident in church culture that is destructive. 

The Trinity, the incarnation, the priesthood of believers and “shema” spirituality are the theological foundation of spiritual missional spirituality. 

“Classic Pietism” (78) as observed in the Moravians and Christian and Missionary Alliance is presented as “missional spirituality in action.

Loving God with all our heart and soul will not happen without the practice of obedience and humility.  It is further ‘enhanced’ by the practice of “missio and prayer”. (112)  Worship is an expression of loving God.  It is public with private being an extension of the public.  “We can venture into a wonder-filled world of worship through the practice of enchantment.” (124)

“To love God with all your mind is a willed choice.  He must occupy your thoughts.” (141)  Theological reflection, an exercise of the mind, is a practice of loving God.  It helps us to make a spiritual connection with our culture, art, music, literature, etc.  “Theological imagination” (148) can be helpful in understanding spiritual (biblical) truth.  The practice of gratitude is a practical application of loving God with our entire mind.  We use our talents and our time in the practice of loving God with all our strength.

Loving our neighbor (part two of shema) calls for the practice of “presence” (181), “refuge” (183), and “hospitality” (185).  “Exegeting culture” (198) must be part of our approach to being an effective missionary.

Appendix 1 provides a practical help for “equipping for a missional spirituality in the church and academy”. (214)  Appendix describes a model church that is “missional spirituality in action”. (229)  The church is Gateway Community Church in Hinton, Alberta.

henrydirksen.blogspot.com 

Divine Hunger

Book Review

Emberly, Peter C.  Divine Hunger.  Canadians on spiritual walkabout.  Harper Collins Pub.  2002.

P.E.- professor of political science and philosophy at Carlton University.

Comment. Henry.

Peter has focused on the ‘boomer generation’ of Canadians and done an evaluation of their spiritual interests based on 350 interviews and many exposures to experiences related to specific spiritual interest groups.  Based on this research he maintains that there is indeed a “Divine Hunger” demonstrated by the boomer generation.  This resource would be relevant for leaders of any religious (spiritual) groups.  Peter includes many different religious ‘persuasions’ in his research.  The validity of his conclusions must be tempered by the extent of his research (only 350 interviews).  

Note:  A good compendium to this resource would be a more recent book (E-book) by Reginald Bibby, “A New Day”, Project Books .com.  2012.

Peter begins with a comparison of faith and modernity as he seeks to answer the question, “Why is there a renewed interest in the sacred?” (15)  He focuses on baby boomers.  They “may be leading the rush for overcoming modernity”. (16)

There are elements of traditionalism that some boomers are attracted to.  Specifically, Peter gives ‘Promise Keepers, Billy Graham crusade, and Airport Vineyard’ as examples.  From this group he goes on to First Nation spirituality, Mormonism, traditional Catholicism and Eastern Orthodoxy and their attractions for boomers.  “Traditionalism is guilty of taking us nowhere.” (95)  Peter gets into all the ‘faiths’ that he is aware of in Canada and explains how they are attracting boomers. 

Peter gets into something he calls “Fusion Faith”.  “Fusion faith is a medley of traditions, forms of worship, devotional practices, spiritual experiences, and religious beliefs.  It takes the best from each tradition and blends all these prime ingredients into a new concoction.” (195)  (Sounds like New Age.)  Almost as an afterthought or perhaps his own preference, Peter spends some time talking about the attraction of Eastern religion.

By way of conclusions, Peter is optimistic about “divine hunger” in Canadian baby boomers and their new experiences.  They give pause to a ringing endorsement of modernity.  “The spiritual searches of baby boomers restore an insight previously submerged under modernity’s indefatigable optimism”.

henrydirksen.blogspot.com