Wallace Smith :: Friends blog

http://blogs.lifeway.com/blog/edstetzer/2008/12/cooperation-part

Networks have grown in prominence over the last decade. Actually, few national networks are more than a decade old. However, it is not a secret that they are growing in participation and in influence.

This has not been free of controversy. Many in denominations are concerned and some are critical at the rise of networks. They have some valid concerns: networks often have less racial and economic diversity, they tend to be often less involved in global missions, and they are often driven by one methodology.

However, churches are not asking for permission before they connect with such networks. They simply are. As we explained in Breaking the Missional Code:

[Many groups] have started exploring new ways of doing ministry in partnership. Groups like Acts 29, GlocalNet, Xpansion, Stadia, Redeemer's Church Multiplication Alliance, Fellowship Associates (and many others) were unknown or nonexistent five to ten years ago...

Networks have become a major part of church life in North America. Denominations are still struggling to relate to such networks, but churches are clearly not. In addition to partnering with our denomination, we are both involved in such networks.

Most of these networks have a particular plan or focus. Some networks specifically plant churches for a certain group or denomination. For example, Stadia and The Orchard Group both plant Independent Christian churches. However, most are transdenominational--working with churches in and out of other denominations.

Acts 29 explains it this way: "Acts 29 is a trans-denominational peer-to-peer network of missional church planting churches. . . . Acts 29 churches assist called and qualified pastors as they pursue their church planting dreams through assessment, coaching, training, funding, and friendship by connecting them with like-minded people."

GlocalNet describes their purpose this way: "GlocalNet is a network of churches worldwide who have the vision of being a part of one of the first global church-planting movements in history! Our purpose is to form clusters of churches in cities around the globe that will transform the world. GlocalNet churches/clusters are committed to 3 strategic objectives:

• Starting multiplying churches

• Transforming local communities

• Impacting the world through nation building.

Back in 2006 we wrote:

These early networks will open a floodgate of church alliances. Churches will begin to pool resources to plant and support churches based on affinity (and then, perhaps, beyond such affinities). We are aware of fourteen networks that are presently forming.

Wow. That was actually written in 2005 (to be published in 2006) and now I have a list of 70 networks on my computer.

Simply put, churches are choosing to network, cooperate, and do missions in a new way. They are not asking for permission to do it; they are just doing it. As a result, these churches are having a higher involvement in transformational mission than ever before.

As these networks grow and gain influence, denominations are trying to discern how best to relate to trans-denominational networks... For many, these alliances are seen as a threat. However, it is hard to dismiss networks through which more and more churches are finding a meaningful outlet for mission involvement. These churches are more involved in missions than ever before--although not in a traditional manner and not through the preexisting system, whether international or North American.

Obviously, that leads to the question of how denominations an networks fit together.

http://blogs.lifeway.com/blog/edstetzer/2008/12/why-denomination

I am regularly asked if denominations still matter. Actually, I am asked often why I work for one. And, I answer consistently for the same reason - I think we can do more together than we can alone.

However, denominations are in an important time of rethinking right now. I believe that many denominations, including mine, will look significantly different twenty years from now.

In Breaking the Missional Code, we wrote about denominations:

If they exist for more than the (very important) task of sending intentional missionaries, they need to consider how to partner with the churches and their leaders. Lyle Shaller comments, "The denominational systems that were designed to serve the clientele of 1955 and to work in the cultural, social, religious, economic, and demographic context of that era have failed when the unanticipated became the new reality." The old system, Schaller says "collapsed because they were designed to serve a foreseeable set of circumstances." That is what he means by the "new reality." (Breaking the Missional Code, pg. 174)

We suggested that there were four things to consider:

1. How they define the basis for cooperation. Denominations that insist on specific forms of programming and expressions of church will be challenged in the near future. On the other hand, those that define their cooperation around biblical beliefs and missions as a foundation for cooperation will continue to have a bright future.

2. How effective will they be at staying out of the headlines for things that do not matter? Over the past few years, a growing number of churches have chosen not to align with a denomination due to bad publicity in their denomination...

3. How effective are they at developing meaningful partnership with churches, networks, and parachurch organizations? The denominational agencies that learn to "dance" with other organizations can play a significant role in the future, especially if they are willing to bring their resources to the table of other potential significant partners. Networking and partnering is the future. The potential for great synergy is hard to overstate. Those that are going to navigate the transitions of the church must become effective at such partnerships, networks, and relationships.

4. How effective are they at adding value to the mission of the church? Denominations can play a number of key roles to add value to those committed to breaking the code. In short, denominational agencies that catch a vision for local churches and their apostolic ministries have a bright future. Will they have to be reengineered? For the most part, yes, but at the same time, there are several key roles they can play.

(pp. 175, 176)

Now, Lyle Schaller has some clear advice for denominations.

I am convinced that for denominational systems to produce the desired outcomes in the twenty-first century, and to be able to do what we know must be done, will require radical changes in denominational systems including moving evangelism and missions to the top of the agenda. (pg. 176)

I agree.

We suggested that denominations can and should be engaged in a series of activites:

Cast a vision for a new tomorrow. Denominational agencies for the most part have a unique vantage point from which to see the world. Often, those of us who are in the church can be too close to the trees to see the forest. At other times, we are too close to the forest to see the trees. Denominational agencies can serve a vital role in keeping us informed of our progress in regard to reaching the many unreached people living in North America. Someone has to monitor the pulse if we are going to make a difference. Casting vision and informing that vision with real time research is essential to our future.

Lift up apostolic heroes. Denominational agencies can continue to tell the story of real apostolic heroes...



Conduct relevant research. Few churches are equipped to do the kind of research required to break the code. Sure, some of it is intuitive and other aspects are simply Holy Spirit-led. But how do we begin to see the need and develop a holistic strategy for discipling an entire city or region? Who and where are the hidden people? How do we reach them? If we do not know, where do we begin? What do we do with our new findings? How do we communicate with others coming behind us? Denominational agencies can come alongside these apostolic leaders and ministries and help provide good research.

Supplement the local church in equipping apostolic leaders...

Network learning communities and reporting results...

Provide financial resources for apostolic leaders...

Help leaders move beyond their own ethnic, economic model or other ghetto...

(pp. 176-79)

Denominations can help bridge the gaps, bringing different kinds of leaders together for kingdom impact.

Denominations are in a challenging time right now... and I believe things will get worse for denominations before they get better. However, I believe the best denominational partnerships are yet to come when denominations get re-focused on serving churches and helping them fulfill the Great Commission. Lyle Shaller explains that denominations will thrive when they ask churches, "How can we help you fulfill the Great Commission?" Schaller says that our ultimate goal is a "customized evangelistic strategy" for every church. (pg. 179)

The bottom line is that churches are pointing to a different future. Denominations need to serve churches to accomplish their mission. The "customers" of every denomination are its churches and church leaders. The mission of every denomination is to help churches accomplish what God has called them to do. Denominations matter because they don't have to amount to a splintering of the church, but can be a means of unifying churches around gospel and mission.

When denominations are focused on churches, churches will network with them and other partnerships for kingdom impact.

http://blogs.lifeway.com/blog/edstetzer/2008/11/sbc-cooperation.

This is the longest time I have gone without posting to the blog.

I have been super busy, speaking this weekend at The Summit Church and C3 Church, both in Raleigh Durham. I was there with my daughter Jaclyn so I did not have time to post. I will make up for it this week.

The last time I wrote, I mentioned that my denomination has a statement of faith that includes an article on cooperation:

Article 14 on Cooperation

Christ's people should, as occasion requires, organize such associations and conventions as may best secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority over one another or over the churches. They are voluntary and advisory bodies designed to elicit, combine, and direct the energies of our people in the most effective manner. Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ's Kingdom. Christian unity in the New Testament sense is spiritual harmony and voluntary cooperation for common ends by various groups of Christ's people. Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament.

Of course, I am not unaware of the irony that there is an article on cooperation in the SBC statement of faith. We are still unsure if we can cooperate with churches that ALREADY affirm our statement of faith, but are contemporary, emerging, Reformed, or missional.

Yet, believe it or not, we actually have a statement of faith that affirms cooperation--inside and outside the denomination. Who knew? (How I wish those who are as excited about the Baptism section were also excited about the cooperation section.)

So, yes, our SBC article on cooperation sort of comes off like the Orthodox Presbyterian Church passing a resolution on the value of "positive thinking preaching." But the fact that we do have this article in our statement of faith encourages me. It calls us to continue to unite around the gospel and the mission for the glory of God and the good of all who believe. We can do that through our convention and with others who name the name of Jesus.

I believe in cooperation and think you should to. I have seen too many disconnected pastors and churches. And, I believe if they partnered with others, they would be able to more effectively engage in God's global mission, would be stretched to work with others doing church in places different than theirs, and we would accomplish more together than we can alone.

I am involved in some networks and value them, but I spend most of my time with my denomination and helping other denominations. I will talk more about networks later, but first I want to talk about denominations (my own in particular).

For more on that, come back throughout the week.

Also up this week: a response to some comments about our research, another book leadership interview, and some other things I have not yet found!

http://feeds.feedburner.com/~r/TheForgottenWays/~3/471911048/

In order to really get to grips with the dynamics of these primal shifts (two posts ago) in community dynamics, I have found the anthropologist Victor Turner’s ideas of liminality and communitas particularly useful Victor Turner, The Ritual Process, Cornell University Press, 1969 ). Turner was an anthropologist who studied various rites of passage among African people-groups and came up with the term liminality to describe the transition process accompanying a fundamental change of state or social position. Situations of liminality in this context can be extreme, where the participant is cast out of the normal structures of life, is humbled, disoriented, and subjected to various rites of passage, which together constitute a form of test as to whether the participant will be allowed back into society and to transition to the next level in the prevailing social structure. Liminality therefore applies to that situation where people find themselves in an in-between, marginal state in relation to the surrounding society, a place that could involve significant danger and disorientation, but not necessarily so.

For example, in some tribes younger boys are kept under the care of the women until initiation age—around thirteen. At the appropriate time the men sneak into the female compound of the village at night and ‘kidnap’ the lads. The boys are blindfolded, then roughed up, and herded out of the village and taken into the bush. They are then circumcised then left to fend for themselves in the wild African bush for a period lasting up to six months. Once a month the elders of the tribe go to meet them to help debrief and mentor them. But on the whole they have to find both inner and outer resources to cope with the ordeal pretty much by themselves. During this time, the initiates move from being disoriented and individualistic to developing a bond of comradeship forged in the testing conditions of liminality. This sense of comradeship and communality that comes out of the shared ordeal Turner calls communitas. Communitas in his view happens in situations where individuals are driven to find each other through a common experience of ordeal, humbling, transition, and marginalization. It involves intense feelings of social togetherness and belonging brought about by having to rely on each other in order to survive. If the boys emerge from these experiences they are reintroduced into the tribe as men. They are thus accorded the full status of manhood—they are no longer considered boys.

So the related ideas of liminality and communitas describe the dynamics of the Christian community inspired to overcome their instincts to ‘huddle and cuddle’, and form themselves around a common mission that calls them onto a dangerous journey to unknown places. A mission which calls the church to shake off its collective securities and to plunge into the world of action where they will experience disorientation and marginalization but also where they encounter God and each other in a new way. Communitas is therefore always linked with the experience of liminality. It involves adventure and movement, and it describes that unique experience of togetherness that only really happens among a group of people inspired by the vision of a better world actually attempting to do something about it. (Remember the response to the tsunami.) And it is here where the safe, middle-class, consumerist, captivity of the church is so very problematic. And it is here where the adaptive challenge of the 21st Century could be God’s invitation to the church to rediscover itself as a missional communitas.

While some missiologists use this idea to describe the experience of transition the church in the West is currently experiencing in moving from one state (Christendom) or mode of church to another (missional), the emphasis has generally been on the new state of the church at the end of the process and so liminality and communitas are viewed as temporary experiences. From my perspective, significant manifestations of Apostolic Genius teach us that liminality and communitas are more the normative situation and condition of the pilgrim people of God. This is certainly the case for the phenomenal Jesus-movements in view; it is in the conditions of shared ordeal that these Jesus movements thrive and are driven to the activation of Apostolic Genius. What is clear is that both the Early Christian movements and the Chinese underground church experienced liminality through being outlawed and persecuted.

In this perspective, the phenomenal Jesus movements were/are expressions of communitas and not community as we normally conceive it. And as far as I can discern it is always a normative element of Apostolic Genius. The loss of communitas leads to a diminution of the total phenomenon of Apostolic Genius—the life force of the authentic Christian movement wherever it truly manifests.

http://feeds.feedburner.com/~r/TheForgottenWays/~3/469815857/

I have been reading a book by the brilliant Catholic theologian and ethicist George Weigel called Faith, Reason, And The War Against Jihadism: A Call To Action. It just so happens that I was reading it as the Mumbai terror attacks happened and so I post the headings of his insights here. His issue is not with Islam in general, but with the particularly dangerous brand called Jihadism, and I do find these insights very honest, insightful, and confronting. I am inclined to agree. What think ye?

• Lesson one: The great human questions, including the great questions of public life, are ultimately theological


• Lesson two: To speak of Judaism, Christianity, and Islam as the “three Abrahamic faiths,” the “three religions of the Book” or the “three monotheisms” obscures rather than illuminates. These familiar descriptions ought to be retired


• Lesson three: Jihadism is the enemy in the multi-front war that has been declared on us


• Lesson four: Jihadism has a complex intellectual history, the chief points of which must be grasped in order to understand the nature of the threat it poses to the west


• Lesson five: Jihadists read history and politics through the prism of distinctive theological convictions, not through the lens of western assumptions about the progress of dynamic of history


• Lesson six: It is not “Islamophobic” to note the historical connection between conquest and Muslim expansion, or between contemporary jihadism and terrorism. Truth-telling is the essential prerequisite to genuine interreligious dialogue, which can only be based on the claims of reason.


• Lesson seven: The war against jihadism is a contest for the human future that will endure for generations


• Lesson eight: Genuine realism in foreign policy takes wickedness seriously, yet avoids premature closure in it’s thinking about the possibilities of positive change in world politics


• Lesson nine: In the war against Jihadism, the political objective in the middle East and throughout the Islamic world is the evolution of responsible and responsive government, which will take different forms given different historical and cultural circumstances


• Lesson ten: in the war against global Jihadism, deterrence strategies unlikely to be effective, because it is almost impossible to deter those who are committed to their own martyrdom


• Lesson eleven: Cultural self-confidence is indispensable to victory in the long-term struggle against Jihadism


• Lesson twelve: Islamist salami tactics (also known as the salami-slice strategy, a divide and conquer process of threats and alliances used to overcome opposition) must be resisted, for small concessions in the name of a false idea of tolerance inevitably lead to further concessions, and into further erosions of liberty and security


• Lesson thirteen: We cannot, and will not, deserve victory (much less achieve it) if we continue to finance those who attack us, therefore, a program to defund jihadism by developing alternatives to petroleum based transportation fuels is a crucial component of the current struggle


• Lesson fourteen: Victory in the war against global jihadism requires a new domestic political coalition that is proof against the confusions caused by the Unhinged Left and the Unhinged Right


• Lesson fifteen: There is no escape from US leadership

http://feeds.feedburner.com/~r/TheForgottenWays/~3/468604424/

The explorations of communitas (the theme for the next series of posts around The Forgotten Ways) took on a very personal form in my own experience as leader of South Melbourne Restoration Community (now called RED), the church I had the privilege of leading for 15 years. When I look back to the early dynamics of that vibrant community, especially as it was still forming, we were functioning as missional church in a very naïve, pre-cognitive, and instinctual kind of way. All we did was set out to build a community that was radically open and engaged with all kinds of people on the edges and fringes of society. Things happened. It was exciting— the community was focused and sharpened by a sense of destiny and mission and as a result we grew in a strange and wonderful kind of way. We were missional, even though at the time this was as yet largely unarticulated, and as a result we experienced a remarkable form of community.

But something seemed to change as we grew and self-consciously became a more trendy, pomo, Gen-X church. For understandable reasons lots of grounded middleclass Christians from Melbourne’s Bible belt moved to the inner city to be part of what God was doing—and we welcomed the newfound stability in what was to that point a very chaotic experience of ecclesia. These were established Christians weren’t needy and that was a wonderful change for us and we basked in a period of sublime stability. But something shifted as we became more stable. And while we gained a lot from the participation of these wonderful people, nonetheless something significant was inadvertently lost as the church culture changed and became more middle-class and steady.

There is something about middle-class culture that seems to be contrary to authentic gospel values. And this is not a statement about middleclass people per se; I myself am from a very middleclass family, but rather to isolate some of the values and assumptions that that seem to just come along as part of the deal. In the chapter on discipleship we noted that much of what goes by the name middle class involves a preoccupation with safety and security developed mostly in pursuit of what seems to best for our children. And this is understandable as long as it does not become obsessive. But when these impulses of middle class culture fuse with consumerism, as they most often do, we can add the obsession with comfort and convenience to the list. And this is not a good mix. At least as far as the Gospel and missional church is concerned.

Operating under the influence of these ‘bugs’ in our middleclass software, our community became a marketer of particularly zesty religious goods and services vying for the attention of discerning spiritual consumers. Flattered by the numerical growth, and driven by our own middle-class agendas, we thoughtlessly followed the ‘gather and amuse’ impulse implicit in church growth theory and so we grew in numbers, but something primal and indispensable was lost in the bargain. We got more transfers from other churches, but the flow of conversion slowed down to a trickle and then ran completely dry. Paradoxically, we became busier than ever before, but with less and less real missional impact. We had moved from the missional idea of ‘me for the community and the community for the world’ to the more consumptive ‘the community for me’ and it just about destroyed us. We recovered only by recalibrating the community along fundamentally missional lines, and this was not achieved without pain and numerical loss. But in doing so, we moved from an experience of church as community to that of communitas.

http://feeds.feedburner.com/~r/TheForgottenWays/~3/466746410/

I am about to start blogging on the whole idea of communitas as one of the key elements of Apostolic Genius (the latent power inherent in God’s people).  But I can’t get beyond a few quotes which I put at the top of the chapter.  I love them…here they are.

“That which does not kill you will make you stronger”

- Friedrich Nietzsche

“The ship is safest when it is in port. But that’s not what ships were made for”

-  Paulo Coehlo

“It is the unknown that defines our existence.  We are constantly seeking, not just for answers to our questions, but for new questions.  We are explorers…”

- Cmdr Ben Cisco, Star Trek: Deep Space Nine

These seem to get at the heart of what this part of human experience is on about.  the whole idea of communitas focuses on putting the adventure back into the venture.

http://blogs.lifeway.com/blog/edstetzer/2008/11/cooperation-why-

I have been doing lots of denominational meetings lately and church-to-church cooperation has been on my mind. So, I am feeling a series coming on... not sure how long it will be, but I can feel it!

I am pleased to see what looks like a renewed confidence in the church of God as the means of carrying out the mission of God. When Jesus commanded us to "go and make disciples of all nations" he was not commanding individuals, but his church. While I hear more and more about the importance of the local church (thank God), I fear that some are losing sight of the need to cooperate with other churches for the spread of the gospel and the glory of God.

Now, some churches have strong theological cooperation, but not a missional cooperation. There are some great theological networks out there that highlight the gospel, and we need them. But the gospel leads us to preach, work, and start churches, and such work demands greater cooperation. Both denominations and networks can be a great means of cooperating and fulfilling the Great Commission.

Most churches are under 200 in size, and even our larger churches are limited in their ability to reach far with the gospel on their own. To put it more plainly, we cannot do all that God calls us to do on our own. The planting of churches and the continuation of all gospel work across North America and throughout the world requires churches to link up with others for training, support, accountability, and funding. Certainly, they can do more than these things, but these are a good start and I think they should be a primary focus:

Training

Networks and denominations allow for a pooling of training resources that most churches greatly need and from which they can benefit. That can include seminary, college, training for ministry, and so many other things. Planting a church, for example, is no small or easy task. Assessing church planters, the development of a strategy, and church planter training are often areas in which local churches need help.

Support

One of the most important benefits of cooperation is support. Within a family of churches you can find real affection that emerges out of a shared mission. Some networks think of this support as a kind of "family" that amounts to the mutual encouragement and counsel between churches and church leadership. It is common for churches to feel isolated in their particular context of ministry, but through our networks and the internet cooperating churches can connect and find the support they need as they continue the hard work of ministry. How do I handle this popular false teaching? What is the best approach for dealing with a particular barrier to our church's growth? Has anyone else ever encountered this situation in a church plant? I am depressed, feel like a failure - anyone have any words for me?! Cooperation allows for support that would otherwise be out of reach for many.

Accountability

When churches cooperate together for the mission of God accountability becomes a very healthy and necessary component to ensure that the gospel remains central, that false doctrine is avoided, and that the mission continues to move forward.

Funding

In some denominational and network contexts there is the potential for financial support. This is a great help to carrying out the Great Commission. In my own denomination, the International Mission Board can support over 5,000 missionaries across the globe, while its North American Mission Board also helps 5,000 missionaries/church planters.

We are drawing a lot of theological lines in the sand these days. We often do this through statements of faith or confessions. Although it is easy to criticize such statements, I tend to affirm them--it is a good thing to know where you stand and have boundaries, when rightly understood.

So, we can work within our denominational community and without. There are different levels of cooperation (as I have already written elsewhere). Oddly enough, my denomination (not known for palling around with others), has even penned the value of cooperation within our statement of faith:

Article 14 on Cooperation

Christ's people should, as occasion requires, organize such associations and conventions as may best secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority over one another or over the churches. They are voluntary and advisory bodies designed to elicit, combine, and direct the energies of our people in the most effective manner. Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ's Kingdom. Christian unity in the New Testament sense is spiritual harmony and voluntary cooperation for common ends by various groups of Christ's people. Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament.

More on that tomorrow...

http://blogs.lifeway.com/blog/edstetzer/2008/11/my-family-dancin

Well, it seems to be the season for videos.

If you have not already done so, you will DEFINITELY want to go to Friday's post and take a look at the conflict and resolution throughout. (Part two is my favorite.) It is good to see Al not make it all about himself for a change. Mission is good.

Well, we also had some wild parties this weekend. And, thankfully, there is video!

First, from our family party:

And, I have some good news. Turns out there was a camera at the LifeWay Christmas party and a few of the "bosses" gave us some great entertainment.

Of course, this was a secret party. This video was not supposed to be released. And, posting this means I will need to get my resume updated. (Anybody want a plant a church somewhere warm?)

Yet, even still, it is worth it.

Enjoy:

The dancers:

VPs: Tim Vineyard (technology), John Kramp (church resources), Brad Waggoner (B&H), Tom Hellams (communications and relations), and Thom Rainer (president).

For their bios (and some picture that look awfully familiar to those in this video) click here.

http://feeds.feedburner.com/~r/TheForgottenWays/~3/463606309/

OK, at last reJesus is now available in the US via Amazon, Christian Book Distributors, Barnes and Noble, etc.. I understand it will be available in non-US countries sometime in December-early January. Just thought I’d let you know. Its does feel like a birthing. I feel that this is a really radical book in the best sense of the word–it takes us back to our Radix/Root and connects us with our most primary impulses. Just don’t drop it–it explodes!!

BTW, you can download the introduction and the first chapter just under the icon on the right of this post >>>>