spencer burke :: Friends blog

George Barna and I just finished our fifth interview. It will be published soon. New Wineskins Mag. just published the report on the current move of God.

http://www.wineskins.org/filter.asp?SID=2&co_key=1618

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://frankviola.wordpress.com/2008/12/01/discerning-gods-will-in-the-missional-organic-church/

http://htod.cdncon.com/o2/rzimht/MP3/LMPT/LMPTCD131-1.mp3

Are you considering joining the millions of people who are becoming Math Atheists? If you have trouble with arithmetic of any kind, you should consider it. Math Atheists basically assert the following - no one can really prove that the Number One is actually one. What if one is, in actuality, seventeen? What if we’re getting it all wrong by following the blind dogma of traditional mathematics? If we abandoned math as we know it, our equations, our system of commerce, our scientific discoveries would all fall by the wayside as obsolete or, at the very least, highly suspicious. Of course, there’s no such thing as a Math Atheist, but looking at God through the same prism leads to a destructive view of mankind. Join Ravi Zacharias as he outlines the natural implications of atheism in his message, Why I Am Not an Atheist.

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/Tallskinnykiwi/~3/468355163/recessio

Sorry if the previous post on exorbitant Christian conferences in a time of crippling recession was a little gray (sorry David). But I do want to ask the question:

Where we gonna find the eyes to see a brighter day?

Where we gonna get the wisdom to find a more sustainable way?

Where we gonna invest our time, talent and money in the Great Commission so that it will . . . pay?

Ok - that last one was a little forced. I'm a blogger, not a songwriter. But if you have a good idea on how we can respond to this global financial crisis, leave a comment below. Maybe we should compile a top ten list or something . . . .?

Technorati Tags: puppy, recession

http://feeds.feedburner.com/~r/Tallskinnykiwi/~3/468298026/recessio

Really helpful discussion in the comments of the previous post [Recession: How bad is it?] about the recession and how its affecting our non-profits and ministries. I want to continue it here by picking up on some of the comments and questions that have emerged.

Its obvious that the recession is having a huge impact on all of us. On the negative side, budgets are cut, events are cancelled, and job security is soooooo 2007. On the positive side, organizations are forced to reexamine strategy, expenditure, and use this current recession as an opportunity to retool where necessary.

"This is helping us clarify what we are really all about and how to spend not only our money, but time, energy, prayer, and talent." Michael Kaspr

One of the culprits, as Becky pointed out, are these extravagant Christian conferences (PreacherFests) where participants are asked to pay an exorbitant admission price to go and hear their favorite speaker. Add to that a flight, meals, and a hotel room and there's not much change from A THOUSAND from which to buy the speaker's book to support this weird cottage industry.

Thats a heckofalot! Its also out of reach for many young struggling missional entrepreneurs and it sets an unsustainable example for the rest of the world who try to mimic the West.

The unsustainable lifestyle of some [a small minority] of professional Christian circuit riders is also on the chopping block. I heard about a well known Christian speaker that was invited to fly overseas to share at at an emerging church event in a particular country [not USA]. They managed to appease his life-style choices by putting him in a four-star hotel but he checked himself out and into a five-star hotel down the road . . . at their expense. I wont repeat the word they called him [rhymes with "banker"] but I will say that in today's climate, God's five star conference speakers will either have to suffer some two or three star inconveniences or struggle to find gigs at all.

Even better if we totally rethink this conference thang.

Our conferences? Over the past ten years, all of the events we (Boaz Project) have hosted have been free of charge. The only was to do this was to have teachers who could speak with little or no honorarium, invite participants from a smaller geographical location, parasite ourselves inside existing festivals, ask local churches for buildings and personnel, have zero promotional budget and request funding from foundations. Once or twice we partnered with another organization or seminary and there was a minimal charge. And quite often we have hosted roundtables inside existing festivals and the cost of that festival is usually (but not always) met by the participant.

In 2009, I expect to host events [and partner with others to host events] in at least a dozen countries. I am hoping the recession will have less impact than other more high-profile, high-budget events than depend on a high price of admission. Our events are usually smaller, more local, more invisible, especially if they are embedded inside other bigger festivals [like SXSW, Freakstock, etc]. As a rule, I like festivals more than conferences, as I said in a recent post called Festivals as a Way Forward, because they are much cheaper, leave a smaller carbon footprint and are not dependent on one or two Superstar Christian Celebrities who insist on fancy hotels and a hefty honorarium at the end - thus raising the price of admission and reducing accessibility to the people who really need to be there.

Technorati Tags: conferences, recession

I try not to give preference to conferences that reimburse my travel and offer an honorarium over the more organic "emerging" events where there is no budget or funds. At least I don't think I don't. And when I am asked to speak, I accept whatever accommodation I am offered. Either sleeping on a couch, some tent space, or sometimes a hotel room when offered. Again, I accept the offer of hospitality and don't ask for an upgrade. Luke 10 comes to mind.

As a missionary, I occasionally have enough funds to help me travel and teach. Most of it has to be raised from others so I can do my job. So please don't take this as an insult to those who teach at conferences as a career. But be encouraged when I say that God is faithful - and some of the best opportunities are sometimes the scariest. You might not get home as soon as you want, and sometimes you might not get home at all, but its always worth it.

Sometimes I have been invited to speak at a conference where the admission cost is high and inaccessible to everyone except church and mission executives, but I have gone along anyway. Other times, I have turned down the offer because the conference is so expensive, inaccessible and unsustainable as a model. I figure that most missional entrepreneurs can't afford to be there anyway and the only people who will attend have an institutional/corporate budget behind them.

Honorariums? I have been speaking in Christian conferences for over 20 years. Probably hundreds of them. I have never once asked to be paid. I have never requested an honorarium. I have never suggested a fee. Highly unusual . . I know . . and maybe a little anal . . but I have felt led by God to do it this way. Yes, I happily receive gifts and voluntary honorariums but I don't request them nor do I have a "suggested honorarium" figure. In my reading of the New Testament, the financial responsibility lies more on the apostle/teacher than on the students.

Many of you reading this post have invited me to speak at your events and you know that what I am saying is true.

But enough of my whinging and whining about conferences . . . .

- What else can we do to enable training and teaching and gathering during this recession without resorting to unsustainable models?

- What else about the way we do church and mission can we change to be more sustainable and emerge from this recession in better shape?

- Where should we be funneling resources during these lean times in order to keep obeying the Great Commission?

http://feeds.feedburner.com/~r/Tallskinnykiwi/~3/467569296/hpv-and-

My wife and daughter Abigail are the lead story on the Orkney Today website. This is related to an unwanted HPV jab a few months ago that made the news. This time, a member of Scottish Parliment is upset that Scotland has no minimum age for consent for medical treatment and sexual health services. Our story is the one she is using to push her case. God speed!!!

Heres how it looks in today's newspaper. Click on it to enlarge.

Technorati Tags: hpv

http://www.story.house2house.com/2008/11/26/stripping-down-to-christ-alone/