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Once upon a time there was a villlage named Churchville. When you were born in Churchville, they poured water on you. When you learned to read, you read the stories of the Old Testament heroes. When you went to school, you started every morning with a prayer. When you got married (because everyone married a member of the opposite sex at age 18) in Churchville, it was at a church. When you died, you had a memorial service at a church.

In Churchville, everyone knows how the animals walked on to Noah’s Ark. They know how David defeated Goliath. They know the words to Amazing Grace.

In Churchville, people know what someone means when they ask “do you know beyond a shadow of a doubt that you will go heaven when you die?”

Politicians go to church. Teachers go to church. Butchers go to church. Bad people reform by getting back into church.

In Churchville, since everyone goes to Church, the biggest arguments are about which Church is better. Residents of Churchville don’t approve of other churches because they’re not churchy enough.

There are two problems with Churchville:

  1. It’s dead. Blame the Enlightenment, pluralism, postmodernism, secularism, or whatever other “isms” you want. It’s too late.
  2. It was probably a heresy in the first place.

The academic word for Churchville is Christendom. A better phrase is probably “Constantinianism” (but we’ll save that for another time).

A few decades back, a Brittish missionary named Lesslie Newbigin returned home after a lifetime of service in India. India, is far away from Churchville. This meant he had to learn how to tell people about Jesus in a way that made sense in their time and place. When he returned to England, he noticed that people in the West had become less like Churchville and more like India.

“We are forced to do something that the Western churches have never had to do-to discover the form and substance of a missionary church.”

The “Mission” aspects of this blog address this question: What does it mean to be a Missionary Church? With Churchville crumbling all around us, this is the fundamental question of our day. But more importantly, once we extricate ourselves from Churchville, we realize that this is how it was always meant to be.

God is a Missionary God. He has alway been sending people out on his mission.
It’s not so much that the church has a mission, but that the mission has a church.

This blog will feature quotes from Missional thinkers, examples of how to organize a Missionary church, and important cultural insights to inform the mission.

Are you stuck in Churchville?
What’s keeping your church from being a missionary church?

MAGL Spring Reading List

Chris —  March 11, 2011

Today in the mail a bunch of new friends came.  They’ll be hanging out with me for the next two months as I prepare for two weeks of  Masters of Arts of Global Leadership classes through Fuller Theological seminary.  They are:

Community of Character by Stanley Hauerwas.  When I first read Hauerwas’s The Peaceable Kingdom it sent me down a path that has defined much of my thinking ever since.  I’m super excited for more.

Experiencing the Trinity by Darrell Johnson.

Renovation of the Heart by Dallas Willard.  I’ve been through this once before on audio.  Anyone who I’ve ever talked to about books knows that there’s no one I hold in higher esteem that Willard.

Spiritual Direction by Henri Nouwen.  I’m not sure how I’ve made it this far in life without reading Nouwen.  Time to change that

The Ascent of a Leader by Thrall, McNichol and McElrath.  Leadership books always inspire me toward greater focus.

Spiritual Leadership by Blackaby.

The Next Christendom: The Coming of Global Christianity, by Phillip Jenkins.  More of a sociological study for the “Global” in MAGL.

Announcing the Kingdom by Glasser, Van Engen and Redford.  Written by the Fuller Missions staff, this looks to be the heaviest theological work I’ll be doing this quarter.

Open Secret: An Introduction to the Theology of Mission by Lesslie Newbigin (not pictured). As I’ve said before, Newbigin is responsible for launching much of the conversation in the Church today.  This will be important.

Time to get to work!

Recently, my friend Jonathan Dodson published a post on the failure of the missional church, which gave rise to some thoughts on the current state of this term.  My growing sense of discomfort with the term has been increased by the its use on Twitter.

The term “missional” has been floating around since the 70s, but exploded in popularity over the past five years.  It’s generally credited to Lesslie Newbigin, who realized the need to apply the missionary principles he learned in India to the Western Church.  Over the last few years the term has popularized by writers like Darrell Guder, Alan Hirsch, and Ed Stetzer.

Like any trendy terminology, it’s only a matter of time before a term is co-opted by a certain group to mean whatever they want it to mean.  Some trendy church words from the past few decades include “reformed,” “nations,” “life-giving,” “seeker-sensitive,” “purpose-driven,” “emergent,” and “culturally relevant.”  Each of these terms are birthed out of a sense of burden from an individual or group to make up for something missing in the church.  Over time, the terms are institutionalized and their meaning and scope are limited.  Perhaps this has already happened to missional.

A quick and dirty definition of missional church might be:

1.  A church who recognizes that God is on a mission, and that they are part of it.

2. A church that sees themselves as “sent” into an existing culture, and seeks to live out God’s kingdom within the reality of that culture.

3.  A church that is concerned about God’s whole mission, both redeeming lost souls and restoring broken systems.

Across denominations, churches have pounced on the term missional live a pack of starved animals.  Perhaps this comes out a genuine recognition that the church is being increasingly marginalized by the Western culture.  Perhaps it grows out of a sense of purposeless.  If churches turn their minds to the seeking their place in the mission of God, this can only be a good thing, right?

So how is the term missional being misused?  Here’s some examples:

USE: Churches who place a high value on evangelism renaming their existing style of outreach as missional.
MISUSE: Doing so without questioning the effectiveness of their methods, or any long term disadvantages they may create for the ongoing mission of God.

USE: Individuals focused on social justice issues rebranding their pet causes as missional.
MISUSE: Focusing on broken systems at the expense of broken individuals.

USE: Movements focused on particular structures-ie “traditional family,” right or left economic models, patriarchy, feminism, environmentalism, etc- slap missional on top of their agenda.
MISUSE: Promoting a structure that is rooted in a culture, trend or time period, without questioning its place in the kingdom of God.

If the missional church fails, it is not because there is a problem with the theology of joining God’s mission.  It’s because we’re trying to force God into our mission.

Perhaps some good questions to ask before applying the word missional on something are:

– If Jesus were physically here right now, would he be involved in this?
– How does this action help bring individuals and systems within this particular culture closer to God’s ideal?
– Does this action forward the mission of God, or just solve my immediate need?
– If this effort succeeds, who will receive the glory? Who will suffer?
– Where does this action fit into the overarching story of God and his people?

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