The Forgotten Ways, Part 2

As it turns out chapter 2 is all about the role of Christendom and institutional Christianity. Who knew? So, again I will outline the chapter and then give you my thoughts on it.

Hirsch begins by arguing that the natural way of things is to default back to that which is comfortable and known. He quotes the great philosopher Bono from U2, "stuck in a moment and now [we] can't get out of it". Whenever we seek to try something new we invariably default back to what has proven to work.

This is especially true in Christendom where the institutional concept of what it means to be a Christian is so deeply ingrained in our minds and limits our imaginations.

Therefore, the way that change can come about is by not simply adjusting the programs but stepping into the very heart of what it means to be the church. Hirsch provides a great illustration, that of the the computer. It goes like this: programs (interface with user) -> operating system (mediates between programs and machine) -> machine language/hardware (basic code). He then parallels the church: programs/ministry -> theological ideas -> ecclesial mode.

His argument is simple. If you simply change the software on an out of date computer you don't actually fix anything, if anything you make it run SLOWER. However, if you change out the hardware (improve the processor, RAM, HD, etc...) that's when real change has taken place. This is the same with Christianity. We must speak to the central issue to provoke real change. The missional church is one that doesn't simply change behavior or programs to become missional one must change the very understanding of what it means to be the church (ecclesial mode).

This central core is called the Systems Story. Basically, one must step in and change the entire story that a community is operating on to bring about any kind of change. This means the very heart and motivation of what it means to be the church has to change in the heart and mind of those IN the community. When the story or the driving concept of what it means to be the church changes then a community is freed up to imagine a new (old?) paradigm.

Hirsch then argues that the Christian faith was never intended to be an institution, a Christendom but that it was always intended to be in "holy rebellion" against the elemental principles of this world. He argues that Jesus, Paul, and God the father himself are all holy rebels.

This he says is the heart of "prophetic religion". He quotes C.S. Lewis to summarize the section, "there exists in every church something that sooner or later works against the very purpose for which it came into existence. So we must strive very hard, by the grace of God to keep the church focused on the mission that Christ originally gave to it."

The chapter closes with a look at the state of the Western church using a model of missionary engagement, m0, m1, m2, m3, m4. These markers represent the barriers that exist for a people group to authentically engage in the gospel.

m0-1 represents people who can understand the gospel, speak the same language, are of the same class, nationality, and so on. These are people who are most likely your friends.

m1-2 is the average person who doesn't know Jesus. These people run the gamut from being somewhat spiritually interested to not at all. But have some experience, good or bad, with the church. Hirsch says that you should stop by your local pub to meet these folks.

m2-3 is the group of people who have no idea about Jesus or have been severely marginalized (i.e. the gay community). This group of people is definitely antagonistic.

m3-4 is the group of people that are ethnically or religiously opposed and seriously hinders meaningful dialogue (i.e. Muslims or Jewish people).

The central question of this chapter is simple: If the world has changed since 313 when Constatine came to power (and it has) why does the church engage with the world as if it hasn't?

Many will say that they church has changed over the years. But, not really. It's just gotten bigger, bigger, and bigger. The promotion has gotten better. But the western church really isn't that different from what it was 50, 100, or 500 years ago. It is institutionalized religion where nothing radical for the most part happens.

We live in a new world with new rules and an emerging culture. Francis Schaeffer spoke about this reality in his text, The God Who is There. The amazing thing is that this book was written in the late 60's. The book is relevant for today. Please read it.

I for one want to figure out what it means to be the church instead of how to do church.

Quick link to all posts in this series: The Forgotten Ways
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The Forgotten Ways, Part 1a

So, I realized that there was one other thing running through my mind from the introduction and first chapter. Hirsch begins to make a distinction between Christianity and Christendom. This is what he calls the difference between institution and organic growth.

The thing that caught my mind was the role of the institutional church. Doug and I were talking about this on Wednesday at the Bean and then reading Hirsch some thoughts began to crystallize. This idea of the institution is pretty powerful. Around 310ish is when the Church went from underground to large and in charge so to speak. Then something happened - an institution was born.

I run in some different parts of the Christian sub-culture and one in particular is a large parachurch organization. A favorite phrase is, "a movement becomes a monument overnight". I think that there is some truth to this. Almost that fast the underground church became an institution. The faith that was demonstrated by a crucified and resurrected messiah became an empire.

I am beginning to think that this empire brought about many of the struggles that we are facing today because no matter how hard we try we are unable to throw off the shackles of this empire. Hirsch explores this in his story about his church in Melbourne, the most recent edition of Leadership Journal describes this in relation to The Next Level Church in Denver, it can be seen drastically in the Methodist church (could you imagine what Wesley would think of the current configuration?).

I don't have any answers about this but, I am really beginning to be aware of the deep seeded institutionalism that pervades the church. Alright, that's it for now.

Quick link to all posts in this series: The Forgotten Ways

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The Forgotten Ways, Part 1

I have a direction for this blog which is exciting. This summer I am interning at my local church. Currently our church is going through a transition from a "come and see" model to a "go and tell" model. Our pastor and has been encouraging our elders to consider deeply what it means to be the Church. In the midst of this transition I am coming alongside Doug (my pastor) and seeking to learn what it means to be a pastor and in so doing I am learning what it means to be missional.

Therefore, I am reading the text, Forgotten Ways by Alan Hirsch. What I am going to do is take a few posts and summarize each chapter and then write a bit about what is running through my head as a result.

The introduction and first chapter Hirsch sets the stage for what he desires to talk about in the text. I need to go out of order in my summary because of what I want to focus this post on.

The first chapter lays out Hirsch's own story of leading and doing church. He began as a young pastor in Melbourne and saw God do some amazing things as he participated in the revitalization of a church there.

This church quickly became filled with people from the margins. In ministering to these people Hirsch learned about organic, authentic ministry. He developed a sensitivity to what was going on in the world and culture around him. The church tried all sorts of different things to plant in the various sub-cultures in the city. Some went well, others not so well.

The kicker was when they attempted a cafe that ultimately failed because two thirds of the church did not embrace the vision. This led them to think through what it means to be missional and what exactly are the principles. They broke the key DNA to five things (Hirsch, 47):

1. Together we follow (community or togetherness)


2. Engagement with Scripture (Integrating Scripture into our lives)


3. Mission (The central discipline that bind the others and integrates them)


4. Passion for Jesus (Worship and prayer)


5. Transformation (Character development and accountability)

This DNA points back to their definition of an ekklesia (Hirsch 40-41):

1. A covenanted community - people bound together in a distinctive bond.


2. Centered on Jesus - he is the epicenter of the Christian faith, this community is not a God-community it is a community centered on the second person of the Trinity.


3. Worship - the offering of lives back to God through Jesus.


4. Discipleship - following Jesus and increasingly becoming like him.


5. Mission - extension of redemptive purposes through the activities of his people.

I think that summarizes chapter one pretty well. The key question that I want to interact with is from the introduction. How did the early church grow from 25,000 in AD 100 to 20,000,000 in AD 310?

Think about this - the faith was illegal, there was no technology, there was no buildings, there was no "Bible", and there was no church institution. How could they grow without these things? How is it possible that they grew that much?

Hirsch argues that in this episode of church history we should be able to find the authentic heart of what it means to be the church. He also argues from the perspective of China and yet the persecuted church growth concept does not hold serve in places like the Soviet Union or Albania.

Now, the key thing that I am thinking about is the necessity for the faith to push down to our everyday lives. What do I mean? I mean that in the early church and in China there was no place for the faith to "be". There was no collection place the way we think about it today. The believers had to live their faith out loud in a sense.

The first century believers lived out their faith in every conceivable way. They were forced to walk outside their doors and follow Jesus in the fields and marketplaces. There was no place to hide.

How often do we hide? "Personal faith" is the disease that most of face. We can no longer have personal faith. We must live our faith at the coffee shop, bar, front yard, and ball fields. How else will anyone hear and see the gospel lived out? We must be about the redemption of all aspects of our lives and creation.

Everything and everyone longs to be redeemed.


Quick link to all posts in this series: The Forgotten Ways

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>The "be with" factor

>Submitted by Robin Schmidt

My hands are full, my plate, my to do list. All full. That is the state of our culture. Busy, busy, busy. We are stressed from it. We are tired.

So why do we do it?

Because it is easier.

Really.

Being busy doing things is MUCH easier than being with people in relationship.

We are a society that wants to know "What am I supposed to do?" If I am doing something then I can measure HOW I am doing. I can measure success, failure. I can measure my progress, my improvement.

What does God want me to do? We read the Bible for the dos (and don'ts). We make a list.

Take being a deacon. Note: "being" a deacon, yet what is the first question? What do deacons do?

What indeed. We can bring meals, we can pray, we can help financially. When you are in need I will be there to DO something.

But what about just being there? I may feel the need to fix or solve your problem. But can I? Really, can I fix your troubles? So what can I do? I could be with you.

Twenty years ago, at the end of the third month of my second pregnancy I went to the hospital. I was there for two days. When I came home I was no longer pregnant. I spent two additional days at home recuperating from the loss of both baby and blood. When I was physically stronger I wanted only to be with my 18 month old daughter.

I sat on the floor wanting to hold her, love her, be with her. And she wanted...

scissors.

She had spied some scissors and was asking for them, getting frustrated with my "no" answer, and she began to cry and fuss and reach for them (I had placed them high out of her reach).

And I sat on the floor and thought, Anne, forget the scissors, here I am, come be with me.

And it hit me. That's what God wanted me to understand. Robin, the baby is gone, here I am, come be with me.

Being with, being still.

God loves us. He wants to be with us. We must stop doing, must stop reaching for everything else. We must be still. And be with God.

Be still and know that I AM God.

Be still and know God.

Be still.

Be.

With God.

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>Fire Insurance

>Submitted by Robin Schmidt

Have you ever heard the fire insurance analogy? Hell being a place of eternal fire, the "sales pitch" is made that Jesus is your insurance policy against fire/hell.

You may be shaking your head in wonder or chuckling, but many of us do think of God in that way. Maybe not as fire insurance, but certainly as some form of coverage against disaster.

I was listening to a radio station on the way to work and listeners were being invited to call in with stories of "close calls." Incidents in which tragedy was held back by the hand of God. All common sense and logic points to death or dismembering, but God...

We have all heard such a story or maybe have our own story. The Bible is chock full of examples of God intervening in awesome and unbelievable ways. The walls of Jericho falling, Shadrach, Meshach and Abednego in the furnace, or tax money in the mouth of a fish. (Maybe I should have been fishing last week before I mailed in my state income tax return.) Many people called in with stories that morning.

But what about the folks listening who didn't call in?

The folks who have different stories to tell. The stories of when tragedy wasn't averted. When death came. The Bible tells those stories too. How many apostles died of natural causes, and how many died a martyr's death?

What does that mean?

If God was looking out for me when I was rescued from disaster, was He not looking out for me when disaster struck? Did I need a better policy? Does tragedy imply a failure on my part? ...if only more people were praying... if only I was more faithful. Does tragedy imply a failure on God's part?

Or is it maybe not that simple?

Scottish preacher and author George MacDonald suggests the only place worth being is where God is - no matter the circumstances.

A fine view to proclaim when the sun is shining and all is right with the world. Tragedy is doable in theory, when we aren't actually enduring it.

I have been listening to a hymn written by Francis Xavier, 1506-1552, which has raises a question...

My God, I love You, not because I hope for heav’n thereby,
Nor yet for fear that loving not I might forever die;
But for that You did all mankind upon the cross embrace,
For us did bear the nails and spear, and manifold disgrace.

And griefs and torments numberless, and sweat of agony,
Even death itself, and all for man, who was Your enemy.
Then why, most loving Jesus Christ, should I not love You well?
Not for the sake of winning heav’n nor any fear of hell.

Not with the hope of gaining all, not seeking my reward,
But as You first have loved me, O ever-loving Lord!
Even so I love You, and will love, and in Your praise will sing,
Solely because You are my God and my eternal King,
Solely because You are my God and my eternal King!

Why do I love God?


Why do you?

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>Fast or Famine

>by Robin Schmidt

I bought a One Year Chronological Bible at the end of last year. My new year's resolution was to read through the entire Bible. I even thought I would like to read "ahead" so that I would complete the reading before the holidays this year. I started out strong. I read every day, by the end of January I was into the mid February readings. And then it came to a dead halt. I don't remember why.

I had enlisted a friend to be accountable with and at the end of February I went to visit her and we decided we would "catch up" with our reading together. So I sat down, poolside in the sunshine and began to read. The trouble was I couldn't go quickly. There were things to ponder and even to talk about together as we read. But if I am going to read through the entire Bible, I don't have time to stop and think about it. At this pace I will never catch up!

Reminds me of a song by Alabama:

I'm in a hurry to get things done,
I rush and rush until life's no fun
All I've really got to do is live and die,
But I'm in a hurry and don't know why.

I still want to read the entire Bible, and I will, but I think now that laying my eyes on every word is not the point. The point, I think, is to lay my eyes on God.

If the Bible could be distilled down to its most basic message you might be able to say it with three words: Look at God.

That is hard to do. Looking at God is what stopped when sin entered the picture. Adam and Eve were looking to hide, not wanting God to see them and not wanting to see him. They stopped walking together.

Famine

The book of Joel begins by describing a devastation of the land by locust. What the gnawing locust left, the swarming locust ate, what the swarming locust left the creeping locust had eaten, what they left the stripping locust had eaten.

There was nothing left. Drunks were sober, there was no wine. There was nothing for the animals to eat, nothing to offer on the altar. They were starving. There was nothing.

And the Lord told them to declare a holy fast.

Right.

There is no food - not like when your teenager says "there's nothing to eat." This is a famine and there is nothing to eat, NOTHING. And God directs the people to declare a holy fast.

Why? Because in a famine you are looking for food, when you are fasting you are looking at God.

God speaks

When Jesus was walking the earth God the Father spoke audibly twice. Can you imagine? What was that like? I wonder what impact that had on the people who could hear it. God spoke out loud twice.

The first time was when Jesus went to John to be baptized. God said, "This is My beloved Son, in whom I am well pleased." At the transfiguration God said the same thing with an addition. John, James and Peter are on the mountain with Jesus and God speaks, "This is My beloved Son, with whom I am well pleased: listen to Him."

Listen to Him.

Choices

Jesus told Martha that her sister Mary made a better choice. Mary chose to sit at Jesus' feet and listen to him. Martha was all bent out of shape about everything that needed to be done, but do you know what? Jesus wasn't going to talk forever. It's not like his life was one long monologue. He would eventually stop teaching and then they could get a meal together. Martha had a choice: stay all hot and bothered or stop and listen first and then work later.

Be still and know that I am God. It is hard to be still. It is hard to listen. But it is a choice, and remarkably it is available for anyone. So, what'll it be? Fast or Famine?

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Why do this?

There is a strange phenomenon that has taken place in the world today. Not very long ago there were little girls with diaries that had locks and keys. Now, they have been replaced by Blogger, Xanga, Myspace, and Facebook Notes. The world is invited into our minds, memories,thoughts, concepts, and ideas. So why do this? Why invite people in?

A friend of mine, Ken, said that blogging was cathartic and that in it this generation finds hope for community and connection. I think he is right. There is something cleansing about writing your words out. Sending your ideas into the universe and to possibly have them read one day by someone. In past times people wrote books. Well, nobody reads anymore. I am struck by the fact that Jonathon Edwards, a Christ-follower from an earlier time, seemed to be aware that his journals would someday be read. He had an eye to the encouragement and edification of future people.

My hope is that through the posts on this blog I will find some aspect of this cathartic enterprise. I have attempted blogs before. The first began well. Then devolved to YouTube posting and pictures. The images took over. This time I hope there will be a difference. I hope that the posts here will be the kind reminiscent of earlier generations with an authenticity that cleansing requires and an eye to the reader who in some way might possibly be edified.

A friend of mine wants to know the meaning of the title of the blog. Well, quite honestly most other "cool" names were already taken. I was thinking about CS Lewis and Narnia when I opened this one and his whole thing about sneaking in behind the dragons of this world. That along with the image of a back porch. So, slipping in the back...

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