Epiphaneia Conference

I'm at the Epiphaneia conference today, The Evolving Church Amidst the Powers. So I thought it would be a good opportunity to blog again as I interact with the people at the conference.

This morning's first speaker was Walter Wink, a person unknown to some of my colleagues, but well known in certain circles for his books about "the powers." I bought his books when I was still working at Yonge Street Mission and tried to read them and work through them - not an easy task by any means. But he does bring out a number of very good things. In particular that every structure and organization has its own spirit. This spirit is what he and scripture calls the powers. These powers are created good, but they are fallen and need to be redeemed. Wink doesn't accept the concept of individual spirit beings. He asserts that it is too much like superstition for him. At the same time he speaks in very personal terms about these powers, in that they have distinguishable characteristics and personality.

The workshop I went to was with David Fitch whose blog I follow fairly consistently. His workshop was called"Evangelicalism and the politics of complicity" and dealt with the idea that we have some sacred cows in the evangelical world that actually prevent us from living in obedience to Christ. Three things in particular we have elevated to the position of idol status - that is ultimately powerless. He calls them Master Signifiers - words or symbols that inspire us but don't really have any power. Three characteristics are:
1. They don’t really refer to anything but we rally around them - like Obama saying “change” or George Bush declaring a “war on terrorism” but justifying just about anything including torture.
2. They play on antagonisms – kick their butts – To make us feel better
3. pacify us for complicity with the powers – we don’t really have to do anything ourselves about war or about change etc. but allows us to rally around these ideas.

The Christian "master signifiers" are
1. Biblical inerrancy - because we say the bible is true in every way but we don't do what it says. We proof text it to prove our denominational position but don't let it speak to our hearts and change our lives.
2. The idea of a Christian nation that somehow the best thing to happen would be to have Christian politicians, and laws so that we would live in a heaven on earth. However this is an elusive pursuit. We don’t know what would happen if we got what we wanted. We really can't really legislate morality but we think that we should. Change happens because hearts are change - not because laws are changed.
3. The deification of the decision for Christ. We have reduced conversion to merely responding to an invitation to raise your hand or sign a card. We have emphasized being born again instead of following Jesus. It has become about after death salvation from hell (fire insurance) instead of repeated returns to the altar. It creates an I'm in and you're out mentality. It bypasses desire and decision becomes only a mental thing – baptism has become a secondary thing instead of the full experience.

The afternoon will feature Stanley Hawerwas and Marva Dawn. Should be good.

Take This Phone and Flush It

Are you on your cell phone right now?

It seems like everyone is. But I don't like it. With the legislation banning cell phone use in cars being introduced in Ontario things may change - at least while you're on the road. Have you ever done your own informal survey and counted the number of people talking on cellphones while in their cars? I've done it a few times and each time the number of people on cell phones while driving their cars always outnumbers the ones who are not on cell phones.

With these unlimited plans some of the usage gets a little creepy. I know someone who was on the phone with someone literally all day - they called and then just left the phone on - talking once in a while as they were vacuuming or preparing their meals. There were some long silences but also lots of little chatter about nothing - they were just together all day. I don't get that.

I also don't like the interruptions so I often ignore calls - especially if I'm with someone else. That's why caller ID is so good. I almost always ignore "Blocked Caller ID" calls - if someone really wants to get in touch with me they can leave a message - almost no one does. And i never answer any 1-866 or 1-800 numbers - that's just somebody trying to sell me something.

I realize it's become a reality of our lives but I will not go easy into that dark night.

I was encouraged today when I read this little article by Lauren Winner (who wrote Girl Meets God). It was fun to read.

You Are What You Watch

I just heard the results of a study done on adolescent and young adult behaviours.
I looked up the study and found that CTV posted something about it on their website.

The report starts like this ...

"Groundbreaking research suggests that pregnancy rates are much higher among teens who watch a lot of TV with sexual dialogue and behavior than among those who have tamer viewing tastes."

So what you fill your mind with and spend your time looking at will influence your behaviour? Say it isn't so! Well actually studies show (like James Potter) that most people (88%) actually believe that what they watch or listen to in the media doesn't affect them. However, most of those same people believe that it does affect other weaker people and that those weaker people ought to avoid certain violent or otherwise offensive programming.

New neuroscience research, however, suggests that what we do in this physical world determines who we become. The model of a spiritual soul that is influenced by one category of our weekly activities – worship, prayer, church attendance, etc. – but not by our more mundane daily activities (like watching tv or playing video games) is becoming more and more ridiculous. This neuroscientific research has shown that:

"By repeatedly performing some behaviors we can change the function of our brain and even reshape it. Furthermore, repeated activities such as observing or reading about the behaviors of other people can change the physical shape of the brain and the strength of the neural impulses that correspond to the observed behaviors. The importation of external knowledge, feelings, morals and attitudes through sensory experience has been shown to change the shape and functioning of the brain."

"As an example, in London England taxicab drivers must spend two years learning every street, boulevard and cul-de-sac before they can begin to drive. When they began their training the hippocampus of these drivers was normal in size and density. This area of the brain is responsible for our sense of direction. After two years of intensive training, the hippocampus of these drivers was larger and denser than it had been, and it was also larger and denser than the hippocampus of comparable non-cabbies (Maguire et al., 2000). Intense memorization and training altered the hippocampus structure of these drivers. Considering this change from a different perspective, we could say that changes in the brain as a result of repetitive behaviors may reshape a person’s soul!"

[Much of this stuff on the function of the brain is from an article written by friends of mine Paul and Cahleen Shrier called Mirror Neurons and Visiting the Sick: A Neuroscientific Exploration of John Wesley’s Means of Grace.]

So we can reshape our brain by learning. The same research shows that our behaviours also reshape our brain. We change our brain by what we habitually do. We used to call that "developing a good habit." Now science proves it.

Actually, almost 300 years ago, John Wesley postulated that we can become sanctified by our repeated practices of spiritual discipline. Wesley’s theology of sanctification, highlights his role for "the means of grace" in sanctification, and his belief that acts of mercy, such as visiting the sick, allow God’s grace to sanctify us.

Some of the outward signs, words or actions that Wesley included in his means of grace were prayer, searching Scriptures, the Lord’s supper, gathering together in worship, and also acts of mercy towards others. Wesley believed that love of God and love of neighbor could not be separated. Therefore, acts of piety such as worship and prayer will increase a person’s love for neighbors, while acts of mercy such as visiting the sick and prisoners, providing others with food and clothing, will increase a person’s love of God.

He wrote that those who neglected acts of mercy “do not receive the grace they otherwise might.” Further, he argued that those who fulfill the acts of piety may still become weak and feeble in their Christian walk, because they have neglected acts of mercy.

Maybe the author of the Book of Hebrews was right when he said in chapter 12:

2Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. 3Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart. 4In your struggle against sin, you have not yet resisted to the point of shedding your blood.

He started that section off with:

let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.

Fix our eyes on Jesus - great advice (an imperative really) in this media murky societty, and ...
Run your race with perseverence
Get rid of the stuff that tangles you up.

The truth still echos through our culture.

Catholic and Emerging?

Scot McKnight has observed that many college aged people are exploring the Roman Catholic or Eastern Orthodox traditions. He has posted about it on his blog here.

I've found it rather interesting in the light of the last post about the Millennials being dissatisfied with church as we know it. There is a deep interest in Jesus and in spirituality in general but some are finding a hard time expressing it or finding it expressed in typical Evangelical churches. The post is worth reading (so I'm quoting some of it below) but the comments and responses have been very interesting.

Here are some of Scot's comments ...

Paradoxically, I see this as part of the emerging movement. One of the themes of the emerging movement is made up of several threads: weariness with evangelical bickering, a yearning for liturgical form, and an awareness of the value of the ancient fathers of the Church. But instead of pursuing the vicious radical low church ecclesiology we see in some writers today, which is evangelicalism on steroids, these young students move out of evangelicalism with some emerging ideas and return to the ancient church traditions.

How do you explain it? Here is the beginning of my thoughts:

These kids come to college with:

1. No ecclesiology to speak of in their low-church evangelical experience.
2. Complete ignorance of the first 1500 years of the Church.
3. A chaotic postmodern culture in search of anchors.
4. Pastors who act like popes and read the Bible authoritatively with reckless disregard for anything prior to 1500.
5. Professors who each interprets the Bible for himself (or herself if they are lucky to have a woman reading the Bible).
6. Learning to read the Bible for themselves … again with little regard for anyone or any tradition.

And… then these students …

1. Land upon Ignatius and Irenaeus and Athanasius, each of whom materially shaped what we believe.
2. Are told by professors how important these great thinkers were.
3. They see the budding rise of early Catholic and Orthodox thinking in these writers.
4. Know that Nicea is not only a good set of ideas but something you better believe or you get kicked out.

In other words….

Everything in favor of thinking EO or the RCC just might be the way to go.

And I suspect they have friends, good solid mature spiritual friends, who are EO or RCC.

Millennials and Church

My niece wrote a little piece on Millennials in the church. I really liked it so I thought I would post her introduction. I think it really captures the flavour of this next generation of Christians: passionate about God but disappointed with the institutional church.

I called my brother this week.

A freshman at the University of Pennsylvania, he’s the epitome of this generation’s busy youth. Besides his studies at this Ivy League school, he’s involved in the gospel choir, the running club, the science department’s research lab, and a local church. When I called, it was one in the morning (Eastern time,) but he laughed when I scolded him for being awake: “Alison, this is early!”

Despite his age, my brother is one of the wisest persons I know. I often call him to get advice, to complain about my boy problems, to discuss politics, or to debate theology. This time, though, he was more reserved. And, after our unimportant small talk, he spoke with an exasperated sigh.

“I don’t know if I can do this much longer,” he said.

"Do what?” I asked.

“This, this - church thing,” he replied. “It’s so boring – the same thing every week! Will it be like this for the rest of my life? Can I put up with it for that long?”

At that moment, I didn’t know what to say. I knew I should encourage him, tell him it would get better, push him to “stay strong”… but I couldn’t. Frankly, it’s because I feel exactly the same way. And, I’ve felt this way for a while.

If the truth were told, I’m tired of going to church. In fact, I dread Sundays. To me, they represent three hours of boredom. I’m tired of listening to a pastor speak at me for 45 minutes (from my 20+ years of attendance, I can usually predict the outcome of his message.) I’m tired of “dressing up” to worship. I’m tired of wearing a plastic smile. I’m tired of seeing our corrupt leaders on the nightly news. I’m just tired.

And, I’m not alone. Besides my brother and I, there are millions of people in the United States today who are fed up with the state of the American church. Statistics show that people aren’t interested in traditional Christianity – both inside and outside of the church. Most importantly, there’s a generational gap that’s growing increasingly larger as time goes on. 

The millennials (the generation just hitting adulthood) are the least churched generation in this nation’s history. And for some reason, institutionalized churches have been unable to successfully attract or retain most of them. Current church programs aimed at the millennials are not working. If the American church wants to survive into the future, they must be flexible enough to re-shape their current structure to be more relevant and applicable to this generation’s youth and the next generation’s leaders.

Thus, young people are leaving the church and turning to other sources for spiritual satisfaction. Within Christianity, three new trends have evolved: Churchless Christians, the Emerging Church Movement, and House Churches. By engaging in these options, some people have found the satisfaction lacking from their typical church attendance. The American church must learn to be open to such new ideas if it wants to survive in the future.

Secularism

I am just finishing off two weeks in Boston for my last residency in my DMin program. We have had a good time of discussing ministry and renewal. One of the most difficult things to communicate to the other members of my class was the difference between Canada and the United States. In some ways we are very similar – particularly when we talk about Christian issues. However, most of the USA is still much more conservative than Canada. Massachusetts residents consider themselves among the most liberal in the US.

This was backed up by a recent Pew Forum report which did show that this understanding is actually true. There are less people who believe in God, less people that go to church and more people who believe that there are other ways to heaven than through Jesus Christ. But at the same time, every day that I was here at seminary, the Boston Globe had an article about religion either on the front page or on the front page of the Local section. One day it was an article about Eugene Rivers (a black pastor in South Boston credited with the “Boston Miracle” – an inner city renewal project), a piece on female leadership in Reform Synagogues and then some local interest pieces about local churches. It just seemed that religion was at the forefront of everyone’s mind.

The language we use is the same and some of the problems are similar but somehow Canada is further down the road to secularism than our neighbours to the south. I listed some of these issues in one of my assignments which I pasted below.

Hills Church is located in Thornhill, a community of 132,000, in the city of Vaughan (population 240,000) at the edge of the largest city in Canada (Toronto – census metropolitan area population of 5.1 million). In some ways we live and minister in an unreachable neighbourhood – at least in the sense of a traditional approach to ministry and to church planting. Church growth, church planting and evangelism encounter deeply entrenched barriers. This may be true for much of the United States as well, but there is an even stronger resistance to active Evangelicalism in Canada – for a number of reasons.

The first is a strong secular and multicultural ethos. Even though this secular mentality does not necessarily represent the majority of the population statistically, it still exerts a strong influence over the Canadian psyche. We see this most clearly in politics. In the USA, all presidential candidates (Obama and McCain and even Clinton) attend church. They are expected to attend church. Not attending church would actually constitute a significant political disadvantage. In Canada attending church has become a political disadvantage. All you need to do to discredit a candidate is to expose their regular church attendance or their adherence to traditional values. This is only one example of the prevalence of secularism in Canada. There is no appeal in Canada to the “traditions this country was built on.” Canada is a self-proclaimed secular nation. We have no entrenched law concerning the separation of church and state because the church at one time was the state (Roman Catholicism in Quebec and the Church of England [Anglicanism] in much of the rest of Canada). So we have a history of groups resisting the state established church (Methodism and Catholicism resisting Anglicanism in English Canada and more recently, a complete break against Catholicism in Quebec). This has paved the way for a militant multiculturalism and political correctness (don’t offend any minority groups) in the current socio-political landscape.

The second is a strong resistance to and distain for an American-styled Evangelicalism. There is a deep bias against what is seen as the war-mongering, anti-gay, anti-abortion Evangelical platform. Most Canadians vote for liberal or socialist political candidates – especially in urban areas and most are virulently opposed to a legislated conservative morality. Many Canadians view American politics as being controlled or at least strongly influenced by the Evangelical power base. It is perceived as swaying the White House and imposing its morality on the country. Most Canadian provinces would be “blue states.” All major cities return liberal members of Parliament.

Third, there is very little tolerance or space in the Canadian media market for a right wing voice. Except for occasional public voices from the USA (which are widely ridiculed) and perhaps some voices from western Canada (Alberta) there are no strong conservative voices speaking to the culture. The government has only recently allowed religiously based stations to exist and even then they are often required to give equal space to “opposing viewpoints.” Our first religious television station (VisionTV) established by a coalition of Christian business people and broadcasters has become a vehicle for a multi-faith, multicultural religious outlet.

Fourth, to most Christians living in Canada, the days of Christendom are very tangibly over. There has been a change in mindset of those who would plant churches. As the number of nominal Christians without a church shrinks, and as the number of unchurched who once were catechumens of Christianity grows extinct, the success of traditional church plants is threatened. We can no longer merely compete for the leftovers of Christendom or try to find the church model that has just one more innovation. Church planters in Canada have needed to become missionaries, and plant churches cross culturally, across the barriers to people who have no knowledge about Jesus and no language to discuss Christian concepts. The church in Canada can no longer draw on people familiar with the premises of Christianity. There are almost none of those people left. Our culture has produced offspring who are not only unchurched but also unversed in the cultural canon of Christendom.

Fifth, on the micro level, Hills Church located in an almost exclusively Jewish neighbourhood. Ninety percent of the people living here are cultural Jews and there is strong “anti-missionary” sentiment. Jewish people (or Muslims or Sikhs or Hindus) will not attend church as “seekers.” To add to the complexity of this overpowering multicultural environment is the cost of land, the unwillingness of municipalities to zone for worship uses and the competition for existing worship land and space by many other faith traditions.

Artist's Commentary

My son Jared finds some interesting art online. I thought I'd share a couple of images with you. They are by a guy named Banskey. Very interesting social commentary. The first one is called
"God Getting Busted."



The next one is called "Feed the World."



The last one is just called "Media."

Hospitality 3

Hospitality has been a significant theme for me - even though I don't think I practice it very well at times. I've blogged about it before (here). I really do feel that it is one of the missing dimensions to true church and the lack of it in our society harms us. Brian Brisko at Missional Church Network blogs a number of posts on hospitality. I've quoted a few lines here.

“We always treat guests as angels — just in case.” – Brother Jeremiah

“Hospitality begins at the gate, in the doorway, on the bridges between public and private space. Finding and creating threshold places is important for contemporary expressions of hospitality.” – Christine D. Pohl

“If there is room in the heart, there is room in the house.” – Danish Proverb

“If you have a hospitable disposition, you own the entire treasure chest of hospitality, even if you possess only a single coin. But if you are a hater of humanity and a hater of strangers, even if you are vested with every material possession, the house for you is cramped by the presence of guests.” — Chrysostom

“Fear is a thief. It will steal our peace of mind and that’s a lot to lose. But it also hijacks relationships, keeping us sealed up in our plastic world with a fragile sense of security. Being a people who fear the stranger, we have drained the life juices out of hospitality. The hospitality we explore here is not the same kind you will learn about from Martha Stewart. Benedictine hospitality is not about sipping tea and making bland talk with people who live next door or work with you. Hospitality is a lively, courageous, and convivial way of living that challenges our compulsion either to turn away or to turn inward and disconnect ourselves from others.” – Homan and Pratt in Radical Hospitality

Hospitality should be understood as a way of life rather than as a task or strategy. It is easy to slip into viewing hospitality as a strategy for reaching migrants and refugees, or for that matter, for reaching postmodern youth or homeless people. But such an approach misunderstands the basic orientation of hospitality. Hospitality is not a means to an end; it is a way of life infused by the gospel. – Making Room: Recovering Hospitality as a Christian Tradition by Christine D. Pohl

Intention and Kavanah

Our lives are so full. Our world is so busy. We move so fast and so hard and so long. We have become pulled in so many directions – I believe mostly because of the media – that is the prevalence of media messages bombarding us every day: commercialism (buy this, get those, go there, drive that); environmentalism (recycle, go green, reduce your carbon footprint, the polar ice caps are melting); health (cancer, cell phone towers, bottled water); and lions and tigers and bears, Oh my! We are so fragmented that our core suffers. Our core is that place of true identity inside that defines who we are and where we are going. It provides meaning and purpose. It is the place our life story resides – our metanarative – the story that makes sense of all the little parts of our lives and lines up all the diverse, going-every-which-way segments into a meaningful direction.

This core, facing the bombardment of dailyness, gets chipped away and shrivels smaller and smaller until we have to hide it away just to protect it from the demands of the world. The result is that we become not a person but a collection of scattered and fragmented pieces loosely held together by our physical life (our body – i.e. where we are and what we do) instead of held together by the core of who we are – held together by our story. So church (or more importantly our lives lived out of worship) becomes one more fragment to piece together with the rest of our lives.

That’s how I’ve been feeling – fragmented. What is my “core?” That space from which I live my life? It used to be clearer – it is always much clearer when I’m working on a new plan but it gets more and more fuzzy the longer I live in that space. It needs to be continually reinvented and renewed. This core to me is a combination of soul and spirit. The spirit is that which is in connection with God, that is reborn when we truly encounter and surrender to the risen Christ. It is eternal. But our soul is that which processes all that we live in and through here on earth. It is the soul (mind, emotions and will) that needs renewal and regeneration. It is the soul where we must renew the mind and submit our will to God and express our desires or reign in our emotions.

It is somewhere in there that we get fragmented. Our desires become thin and fleeting. Our thinking becomes shallow and overly affected by sound bytes and political correctness. Our will bends to the whims of the spirit of the age.

That’s where kavanah comes in. In the Jewish tradition, intention, kavanah, is an essential part of meaningful action. The term kavanah comes from the Hebrew root meaning to direct, intend, focus. The rabbis were very clear that living a meaningful life involves combining both the actions we do and the intention we bring to those actions. For example, the rabbis stressed that prayer was not just about the act of reading or saying the words of a prayer. If you did not pray with kavanah, actively thinking about the words you were saying, you have not fulfilled your obligation to pray. It describes the centering that happens when we are able to line up all the little pieces of our into that purpose of God. That is living in the moment, being single minded, identifying with Paul who said:

But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. Philippians 3:13b-14

A quote from Martin Buber comments sums it up, "He who does a good deed with complete kavanah, that is, completes an act in such a way that his whole existence is gathered in it and directed in it towards God, he works on the redemption of the world, on its conquest for God.
quoted from the Shaping of Things to Come.

I suppose this also applies to a community. It would also be more effective if an entire worshipping community can gather itself up to advance the Kingdom and do good deeds with Kavanah – that is completing an act in such a way that all of its identity is gathered together towards the same direction and towards God. It would be most effective if all of its life was concentrated in one direction and fundamentally in the direction of honouring God. Doing that with the diverse types of people you have in a congregation would be a significant challenge - and is the fodder for another post.

Death by Blogging

Here is a great reason why I don't blog as much anymore - it's bad for your health.

This story talks about how difficult it is to be a blogger who actually stays on top of all the stories and topics he (or rarely she) is interested in. A few quotes:

Two weeks ago in North Lauderdale, Fla., funeral services were held for Russell Shaw, a prolific blogger on technology subjects who died at 60 of a heart attack. In December, another tech blogger, Marc Orchant, died at 50 of a massive coronary. A third, Om Malik, 41, survived a heart attack in December.

Other bloggers complain of weight loss or gain, sleep disorders, exhaustion and other maladies born of the nonstop strain of producing for a news and information cycle that is as always-on as the Internet.

To be sure, there is no official diagnosis of death by blogging, and the premature demise of two people obviously does not qualify as an epidemic. There is also no certainty that the stress of the work contributed to their deaths. But friends and family of the deceased, and fellow information workers, say those deaths have them thinking about the dangers of their work style.

The pressure even gets to those who work for themselves — and are being well-compensated for it.

Blogging has been lucrative for some, but those on the lower rungs of the business can earn as little as $10 a post, and in some cases are paid on a sliding bonus scale that rewards success with a demand for even more work.

There are growing legions of online chroniclers, reporting on and reflecting about sports, politics, business, celebrities and every other conceivable niche.

One of the most competitive categories is blogs about technology developments and news. They are in a vicious 24-hour competition to break company news, reveal new products and expose corporate gaffes.

To the victor go the ego points, and, potentially, the advertising. Bloggers for such sites are often paid for each post, though some are paid based on how many people read their material. They build that audience through scoops or volume or both.

Speed can be of the essence. If a blogger is beaten by a millisecond, someone else’s post on the subject will bring in the audience, the links and the bigger share of the ad revenue.

“There’s no time ever — including when you’re sleeping — when you’re not worried about missing a story,” Mr. Arrington said.

All that competition puts a premium on staying awake. Matt Buchanan, 22, is the right man for the job. He works for clicks for Gizmodo, a popular Gawker Media site that publishes news about gadgets. Mr. Buchanan lives in a small apartment in Brooklyn, where his bedroom doubles as his office.

He says he sleeps about five hours a night and often does not have time to eat proper meals. But he does stay fueled — by regularly consuming a protein supplement mixed into coffee.

“The fact I have a few thousand people a day reading what I write — that’s kind of cool,” he said. And, yes, it is exhausting. Sometimes, he said, “I just want to lie down.” Sometimes he does rest, inadvertently, falling asleep at the computer.

“If I don’t hear from him, I’ll think: Matt’s passed out again,” said Brian Lam, the editor of Gizmodo. “It’s happened four or five times.” Mr. Lam, who as a manager has a substantially larger income, works even harder. He is known to pull all-nighters at his own home office in San Francisco — hours spent trying to keep his site organized and competitive. He said he was well equipped for the torture; he used to be a Thai-style boxer.

“I’ve got a background getting punched in the face,” he said. “That’s why I’m good at this job.”

Mr. Lam said he has worried his blogging staff might be burning out, and he urges them to take breaks, even vacations. But he said they face tremendous pressure — external, internal and financial. He said the evolution of the “pay-per-click” economy has put the emphasis on reader traffic and financial return, not journalism.

On the Evils of Institutions

Here is another quote from The Shack - with my comments at the end.

Once you have a hierarchy you need rules to protect and administer it, and then you need law and the enforcement of the rules, and you end up with some kind of chain of command or a system of order that destroys relationship rather than promotes it. (As a result) you rarely see or experience relationship apart from (that) power. Hierarchy imposes laws and rules and you end up missing the wonder of relationship that God intended for you.

When you choose independence over relationship, you become a danger to each other. Others become objects to be manipulated or managed for your own happiness. Authority, as you usually think of it, is merely the excuse the strong use to make other conform to what they want.

God carefully respects your choices, so he works within your systems even while he seeks to free you from them. Creation has been taken down a very different path than He desired. In your world the value of the individual is constantly weight against the survival of the system, whether political, economic, social or religious – any system actually. First one person, and then a few, and finally even many are easily sacrificed for the good and ongoing existence of that system. In one form or another this lies behind every struggle for power, every prejudice, every war, and every abuse of relationship. The will to power and independence has become so ubiquitous that it is now considered normal. P 122-124

My comments:
For a number of years I have felt that institutions can be very evil and are actually prone to evil unless there is a very wise and able leader guiding that institution. The way he (or she) is able to guide it is by making it more like a family than a corporation, an organism instead of an organization.

I've experienced organizational evils over an over again. In one organization I worked for (a good organization doing good things) the larger it grew the greater the need for rules and policies and procedures. By definition a large organization needs systems and structures to make it work. However as it grows larger, people tend to turn into positions, rules begin replacing relationship, and supervision is used instead of discipleship. Instead of walking alongside someone as they grew in the organization, they were given a book containing all the policies and procedures. The staff manual became huge - hundreds of pages. Every contingency had to be foreseen; every scenario imagined.

This will only happen to a greater degree as the church culture differentiates itself more and more from society. As a Christian organization tries to hire Christian staff a filtering process happens that must judge the character and behaviour of those being hired. There is a code of conduct and a statement of belief that needed to be reaffirmed every year. The code of conduct was (and maybe all codes of conduct are) designed to protect the organization so it could kick you out if you did something contrary to the code. The organization became king and couldn't allow someone to be part of it who had a questionable lifestyle. "What would it say about us if we allowed people like that to work for us?" So when someone was kicked out it usually meant the end of the relationship. The funny thing is that the people who were kicked out usually got a big fat severance package. The people who left well - after 5 or 10 or 15 years of faithful service - got a party and a gift certificate.

The alternative? I don't know really. Lots of family sized groups maybe. It could be that the world system has so ensnared us that we can't even imagine how it might work differently. The move away from relationship to large organizations, to anonymity in society means that people need to be controlled by something other than relationship. Identity theft, cheque forging, welfare fraud, spam emails, etc., are all symptoms of the lack of relationship and the rapid growth of cities and systems. I think some people would think that a good solution to all these issues would be to tattoo an individual code on your forehead or imbed all your personal information on chip inserted under the skin on your right hand.

But maybe I'm just being paranoid.

A Role for the PAOC

My denomination is the Pentecostal Assemblies of Canada – a denomination coming out of the Azusa Street Revival and is now almost a hundred years old. We have a fairly strong presence in Canada with over 1000 churches. Over the past few years we have been discussing our future. This is an open letter to the PAOC putting forward some of my ideas and expressing some of my frustrations.

I went to a denominational think tank meeting a couple of years ago. I was disappointed on a number of levels but the most disturbing sense was that I felt like I really didn't belong - an outsider in my own denomination. Maybe it's because I haven't really been part of “normal” church for the past 17 years and I don't feel like I'm on the same page as everyone else. In my ministry in Thornhill I really feel like I'm having church 10 or 15 times a week. I meet in groups of two or three or ten. Sometimes with pastors and sometimes with men I mentor and sometimes with non-Christian neighbours. We talk about our failures and confess sin to one another. We discuss and sometimes study Scripture together. We sing and pray and listen for the voice of God. We pray for one another and the lives of those who need to know Jesus and we pray for our city. We reach out to include our neighbours in this process. We recognize that our whole lives are lived out in worship to God. It's ministry by hanging out and walking around. I guess I hadn’t really seen that I'm doing stuff differently or looking at the world differently until I actually got together with “normal” pastors to do something like this.

In the last Canadian census the numbers for participation in PAOC churches plateaued. (For some of the reasons for that result you might want to check out an article by Rick Hiemstra called Evangelicals and the Canadian Census) Those results caused quite a stir when the numbers first came out. In spite of our passionate commitment to church planting, we've increased the total number of churches nation-wide by a total of ONE in the past 4 years. The total number of people served has increased by only 10000 in four years - that's 2 or 3 more people per church per year. Let's say we were wildly successful as missional churches and every PAOC church in our nation doubled its Sunday morning attendance with new Christians over the next 12 months. We'd then have reached exactly 0,5% of the population of Canada. We need to be looking at radically different models and paradigms of church not just tweaking what we already have. We are still talking about the church as a place or a time or an event instead of a people gathered to do mission. We are still talking about "our" churches or PAOC churches or Pentecostal churches instead of the one church in the city. We are still talking like the great commission is all up to us instead of a work of Jesus incorporating the whole church. We are still talking about single churches planting other churches instead of the united body of Christ expanding into uncharted, unevangelized areas.

Sometimes our focus as a denomination is how to keep growing and maintain our denominational distinctives. However, I think we need to be shifting our focus away from survival to finding new purpose. The PAOC has fulfilled its original mandate – bring the reality of the Holy Spirit and the spiritual gifts back into the life of the broader church. We no longer have a monopoly on the gifts of the Spirit or on speaking in tongues. We no longer have an edge on great worship. We don’t plant the most churches and are not the fastest growing denomination. We have a bit of an identity crisis. This is a crucial time. What is God calling us to be? Who is doing that thinking and that praying? The other positive impact of the North American Pentecostal movement has been to spread that vitality around the world. The fastest growing segments of the church in the global south (the third world) are those that embrace Pentecostal belief and practice. This reality of the dynamic operation of the Spirit of God in daily life deeply connects to a culture used to dealing with evil spirits.

In terms of our identity, I think we need to be discipling people as Pentecostals and not as Baptists. We have abandoned anything that smacks of the wilder charismatic and instead adopted safe teaching materials from those who marginalize the work of the Spirit. For example we adopt the Modified Wagner-Houts Spiritual Gift Inventory (a decidedly non Pentecostal resource) to help teach people about the spiritual gifts. We also use things like the Navigators 2:7 course for discipleship. Both of these are excellent tools but don’t really do anything to promote a Pentecostal ethos or theology – even with supplemental materials and explanations.

We should be teaching classes on “how to listen to the voice of God,” and “how to pray for healing” and “prophetic intercessory prayer” and “prophetic evangelism” and “effectively prayer walking your neighbourhood” and even practical teaching on deliverance ministry. Instead we’ve left these to the fringe groups either because we are afraid to touch these topics or we don’t know how to teach them. The result of this “safe” approach to the supernatural and to the gifts has marginalized us to only emphasizing (and often apologizing for) the infilling of the Spirit with initial evidence of speaking in tongues. A spiritually alive church operating in the gifts of the Spirit can be messy and even sometimes unbalanced because we want to be open to the move of the Spirit. We also need to shift the focus from the infilling of the Spirit to the purpose of the infilling – it empowers us to attempt the impossible, to reach our neighbours, communities and cities for Christ. Our churches need to be outward focused and training centred, built to make disciples. We need to reject and confront the “church as shopping mall” tendency – congregants as consumers. We need to be focused on reproducing disciples.

So what is our next mandate as Canadian Pentecostals? We need to discover why we exist as a denomination. What does a PAOC church offer in the Canadian evangelical church milieu and in the broader context of world Christianity? I think it must be post-denominational in that our purpose needs to be much more about the church as a whole as opposed to a particular denomination. I think some of the elements of our new mandate need to incorporate an understanding of the unity of the church, of the city church paradigm (ie there is one church in a city – church in a locality as opposed to a local church), ministry to the poor (i.e. faith based social ministry), and developing radical new models for church in inaccessible locations. For example the city of Toronto is building 30,000 housing units (population 100,000 plus?) south of Queen Street in the east end. There is no land for traditional church buildings. How do we make church happen in that area? We need to be pioneering that kind of thinking – thinking that moves beyond church buildings and traditional models of church.

In terms of world Christianity, we need to be mentoring new Pentecostal denominations in Africa, Asia and Latin America, providing low cost biblical training schools for indigenous pastors. We need to be raising up African and Asian Bible college and seminary professors who are able to teach contextually and incorporate more local theologies. That takes courage and vision. We also need to be a home (or a “covering”) for those who will be immigrating to Canada. We may very soon see third world Pentecostals sending missionaries to North America. We may also see new Pentecostal denominations springing up in Canada that have their headquarters not in Mississauga or Springfield but in Jakarta or Dar es Salaam. We need to welcome and embrace them because they have much to teach us about passion and faith.

We also need to think about how we structure our denomination. We have too many levels of bureaucracy. We have a national leadership and eight district (more or less provincial) offices as well as a number of ethnic branches. I want to propose a more practical structural suggestion or two (just some wide open thinking here). First design districts around mission targets as opposed to arbitrary geographical or provincial lines. One that focuses on cities, and another for specifically rural areas,. We certainly should factor in the significant East-West-Quebec-Maritime differences unique to Canada. For example, we should probably have one district specifically dedicated to the city of Toronto and the GTA – one for English speaking congregations and perhaps another for ethnic mission in the GTA. Vancouver should also have its own district. Make the districts much smaller (20-50 churches) and have a district for rural churches and one for city churches. Then farm most of the district administration stuff to the national office.

Doesn’t it make more sense to have a national health care benefits provider? The higher the numbers the better the rate. Most district events and ministries could be nationally coordinated: youth, Christian Education, men’s and women’s ministries, conventions, training, etc. You could even have the same people speaking at events and just do a national tour. The economies of scale would be great. Then the districts could focus on local targeted mission – seeing our cities reached for Christ. Right now city pastors hardly talk to each other let alone plan how to plant new congregations or meet to pray for the mayor or local situations. My suggestion would be to have a district pastor/superintendent and some admin support all of whom should be able to have offices in one of the churches in their district. Their function would be more pastoral and (dare I say it?) apostolic. District staff costs would be greatly reduced and all district buildings and properties could be sold. National office would then be very administrative in its functions and responsible for world missions. They should also oversee training institutions and Bible colleges - which may be the topic of another post.

Perhaps these thoughts are only pipe dreams. Some of the suggestions may prove to be unworkable. Some things are already being done. My prayer is that we could actually anticipate the coming national and global shifts in Christianity and adapt our structures to fit the reality around us instead of redefining reality to fit our pre-existing, out-dated structures and philosophies.

The Once and Future Church - Book Review

This is one of the books on my DMin reading list. It was written by Loren B. Mead who was the past president of the Alban Institute. Since I have to do a review of it for my course, I thought I'd post a summary and a bit of a review here.

The book does a decent job of examining the current state (EDIT: when written in 1991) of the church - although from a decidedly mainline perspective. Mead begins by analyzing the"current" Christendom situation - which in many ways still applies today.

Mainline churches in first half of 20th century were powered by a strong clear uniform paradigm of mission – built buildings and seminaries, and mission agencies that were well funded and clear in their mission. That changed in 60’s and 70’s. The one clear paradigm of mission stopped being clear and consensus disappeared – different agendas, conflicting demands and needs appeared because the culture was changing. People and congregations who were once prepared to make sacrifices to support a mission consensus found it hard to generate enthusiasm and conviction for a more complicated reality (a reality interpreted primarily by the denominational officials out of touch with the reality in specific congregations).
Three things happening simultaneously:
1. a fundamental change in how we understand the mission of the church
2. congregations were being challenged to move from a passive supportive role to a front line active role. The role of laity, clergy, bishops is in transition
3. institutional forms and structures are changing – the old are collapsing.

Three responses to these events:
1. frantic effort to recapture initiative with new programs so compelling they will garner new support – restructuring, downsizing, trying to stop the bleeding
2. holding steady and hoping for the best – (i.e. RC church not responding to shortage of priests, PAOC shared funding model)
3. moving ahead into a new paradigm of mission, rebuilding and reinventing the church as we go
Mead favours the third response but says we need to know:
a. what the new paradigm really is and should look like
b. how do we determine what parts of the old system to keep to make it in the new era?

He then describes three paradigms in church history.
1. The Apostolic Paradigm
The central reality of this church was a local community called out of the world, that lived by the power and the values of Jesus, preserved and shared within the intimate community through apostolic teaching and fellowship and through ritual acts (eucharist). One gained entrance into the community only when the community was convinced that you shared its values and experienced the power of the Spirit. The world was opposed and hostile to this community. There was a clear inside and outside. There was a powerful conversion event to enter the community. Baptism was death to the former life in the world and a birth into the mission of the community. Your role in the community demanded a role in mission to the world. The role of the community (and its traveling troubleshooters – like Paul) was to build up its members with the courage, strength and skill to communicate God’s good news in that hostile world. This paradigm continued until the fourth century until the conversion of Constantine.

Then came the second paradigm:
2. The Christendom Paradigm
Christianity became the official religion of the empire – no longer was there a hostile world around the church – the church and the world became one – the church was the empire. The missionary boundary became the geographic boundaries of the empire – so to extend the empire was to extend Christianity. No longer was the individual on the mission frontier – no longer needed to witness – no longer needed to be different or separate from the world. Missions was now the task of the professional (soldier, politician, emperor). The task of every Christian was now to be a good citizen, to support the laws and leaders of the empire. One was no longer converted into the church but was born into it.

This paradigm still influences us today. However there are cracks in the system. The "empire" is no longer Christian - even if it has a Christian leader. There is no longer uniformity of mission or purpose. Mead goes on to say a third paradigm is emerging but we don't know what it is yet.

He spends much of the rest of the book trying to describe some of what is going on in many mainline churches today. Although he makes a number of interesting points, much of his material are tired ideas suggesting change and fresh thinking that still lines up with a Christendom paradigm.

Summary
Some good analysis of the three paradigms. He has a very good description of the development of the Christendom model and the characteristics of it that can still be felt today. There is a good rationale for the historic development of the denominational system in USA. His analysis applies equally to the mainline and free church traditions (the appendix is helpful but a bit redundant). Unfortunately, his solutions and suggestions are tired and old. He clings to the denominational structures and institutions. He assumes the traditional role of worship and church services. He nowhere defines mission and never mentions the name of Jesus until his conclusion. His suggestions for the shift that needs to take place in the clergy seems like a pep talk with no real concrete changes. Suggestions about experimenting more and helping lay people do more theological reflection are truisms that don’t really help anyone who has been seriously thinking about church and culture.

If one of the problems is lack of agreement about mission then the definition of mission needs to be a priority. He seems to shy away from any kind of parameters of what the mission should look like. This is clearly articulated in the final chapter as he gives examples. He never really says that the vitality of the mission must always be about the vitality of the relationship of the believer to Jesus and the formation of a community of faith. He still assumes that visitors will be coming into the church from the community and that there will always be children to train. Most mainline churches are graying out and many “free” churches are merely collecting the castoffs from the mainline churches as opposed to responding to the post-Christendom culture. (The Evangelical churches are clumped into the "free" church category. These are not currently facing the same intensity of the crisis that mainline churches face but will be soon.)

He nowhere addresses the real task of mission into a hostile world and how to do that. He merely assumes that as the church changes the mission will once again become clear. He also assumes the continuation of the clergy role (although in a changed form). I think he completely misses the boat there. I’m not sure there will be a role for national and international denominational offices. The more likely role is to band like-minded churches together regionally or as cities.

All in all I think this author has not grasped the seriousness of the cultural change around him. He assumes that the church will change and must change. He also admits he doesn't know what that change will look like. It will be more different than he ever imagined.

Biology and Work

Yesterday I posted on the studies involving sexual differences in children and how to teach them better. Today a controversial article on sexual differences comes out in the National Post. It postulates that the scarcity of women in the upper echelons of business is due to biology! A few quotes:

Forget the patriarchy, long blamed as the major culprit against gender equality at work--a new book argues that biology may be the cause of what often precludes women from conventional success in the workplace.

Oxytocin, the hormone that drives women to nurture their young, may be behind women's failure to seize the corner office; sex differences in cognitive self-assessment may explain why women withdraw themselves from extreme competition at work; and the way their brains are wired may give males undue advantage in the winner-takes-all competitive spirit that drives many high-powered offices.

When it comes to the biological underpinnings of competition, the sex differences are also significant. Male performance is boosted simply by having to compete, while female performance is automatically lowered by competition, according to studies that tested fourth-grade schoolchildren under different running scenarios in gym class.

The rest of the article can be found in today's National Post

Same Sex Education in a New Light

I think it has always been clear to every parent that boys and girls are different. There have been a raft of books about the differences in recent years: from Dobson's "Bringing Up Boys," to John Eldridge's "Wild at Heart" and even Robert Bly's "Iron John." It seems that more schools are now recognizing that reality and are providing same sex classrooms in public schools. Separating schoolboys from schoolgirls has long been a staple of private and parochial education. Maybe there is a good reason. It probably should happen in Sunday School as well.

The New York Times has just done a lengthy feature article on it which can be found here. They follow the research of Leonard Sax, a family physician turned author and advocate who this May will quit his medical practice to devote himself full time to promoting single-sex public education. I've quoted a couple of paragraphs from the article below. Some interesting stuff here.

Sax asserts that boys don’t hear as well as girls, which means that an instructor needs to speak louder in order for the boys in the room to hear her; and that boys’ visual systems are better at seeing action, while girls are better at seeing the nuance of color and texture.

The boys like being on their own, they say, because girls don’t appreciate their jokes and think boys are too messy, and are also scared of snakes. The walls of the boys’ classroom are painted blue, the light bulbs emit a cool white light and the thermostat is set to 69 degrees. In the girls’ room, by contrast, the walls are yellow, the light bulbs emit a warm yellow light and the temperature is kept six degrees warmer.

A group of Japanese researchers found girls’ drawings typically depict still lifes of people, pets or flowers, using 10 or more crayons, favoring warm colors like red, green, beige and brown; boys, on the other hand, draw action, using 6 or fewer colors, mostly cool hues like gray, blue, silver and black. This apparent difference, which Sax argues is hard-wired, causes teachers to praise girls’ artwork and make boys feel that they’re drawing incorrectly.

Under Sax’s leadership, teachers learn to say things like, “Damien, take your green crayon and draw some sparks and take your black crayon and draw some black lines coming out from the back of the vehicle, to make it look like it’s going faster.” “Now Damien feels encouraged,” Sax explained “To say to Damien: ‘Why don’t you use more colors? Why don’t you put someone in the vehicle?’ is as discouraging as if you say to Emily, ‘Well, this is nice, but why don’t you have one of them kick the other one — give us some action.’ ”

Answers to Loneliness

A rather interesting post at A Place for the God-Hungry.. Interesting because I have been continuing to wonder how to express the significance and importance of community and hospitality as I've been continuing my thoughts about my DMin thesis. First the post ...

Many, many people feel isolated and alone.

- Many men in their more honest moments will speak of feeling alone or friendless.
- Many ministers speak of feeling very alone in their ministries. One often hears the phrase "isolated and alone" when ministers are being very honest.
- Many people speak of how hard it is to make friends in their church. Some will point to a time, place, or church when they had close friends. However, they have never been able to have those same kinds of experiences again.

Some people admit they have few if any friends but will then say that they really have no time to invest in new friendships.
Why is the sense of being alone or friendless so common? What are some of the contributing factors? What can be done (either by individuals or by a church) to help remedy this?

A blog reader posted a comment ...

We can't help [but] acknowledge that many of our lives are so frenetic that we do not have room or time for relationship. You can almost see eyes roll when you begin speaking about real community and what it takes. People are thinking how idealistic that is and they question how they can possibly fit it into their lives between work, kids activities, chores etc. This same overly extended generation of people can hardly fathom the spiritual practice of hospitality in order to cultivate relationships.

As a church I don't think there is a cure all for this. Certainly we can position ourselves and our entry points to facilitate people getting into smaller groups of one kind or another in order to make connections with others. I think the greater challenge is trying to form a culture that prioritizes hospitality, service, confession, sharing and mentoring. Perhaps when Christians are being honest about their lives, testifying and praying over each other in public ways, the temptation to remain in a lonely place of guilt or shame will be less likely.
Sorry this comment is so long. You really have me thinking.

My comments ...

It is sad to think that this obviously intelligent person who makes the comment thinks the church has no cure. The church fundamentally is the cure - but not the church we see around us. Isn't Christian loneliness a symptom of the failure of "typical" church? I continue to wonder what the God answer is. How do we create faith communities that actually do alleviate loneliness and enhance community? I think we may each need to personally think back to times when we were experiencing what we felt was meaningful community and list some of the elements that made it so. Then each one of us must take responsibility for ensuring that our current communities reflect those characteristics. It will no longer be done for us - except by accident.

I'm really only thinking out loud here. I continue to speak to people about what this looked like for them and so far I have no consistent answers - just some clues that keep leading me deeper. I will stay in touch.

The Culture of Death

A couple of weeks ago I attended a breakfast hosted by the Canadian Urban Institute - a group that hosts regular forums on issues that affect urban life. The one I attended was geared towards how to make faith more a part of the urban landscape and they talked about ways to value, support and include the "social capital" provided by churches.

In the USA the conversation is about funding and valuing "faith based initiatives." Canada has marginalized faith based organizations to a much greater degree even though we have a strong history of co-operation between church and state. For example the church has run native schools, the provinces have funded Catholic schools (in Ontario) and Pentecostal and Salvation Army schools (in Newfoundland). Much of the work with the poor is done by faith based organizations like the Salvation Army (homeless shelters, rehab centres, etc.)

One of the presenters was Rob Joustra from the The Work Research Foundation whose mission is to influence people to a Christian view of work and public life. They seek to explore and unfold the dignity of work, the meaning of economics, and the structures of civil society, in the context of underlying patterns created by God. They have a great website with lots of resources and a very interesting report that should be out in a month called Stained Glass Urbanism.

One of their resources is called "Think." Here they have a number of podcasts about urban, work and cultural issues. I listened to one of them last week (by a guy named John Seel) and I have been thinking about it ever since. Fred Petross at Abductive Columns posted about it and gave me a link to a hard copy. That is great because I was ready to actually transcribe it word for word from the podcast because I feel it is such a significant resource in understanding our current culture.

I've quoted a few sections of below. The links to look at all of it are in the previous paragraph.

On Postmodernism

Identity, morality, and society itself are impossible to maintain unless they are premised on an existing sacred order.

Philip Rieff. (Sacred Order/Social Order: My Life Among the Deathworks), a non-practicing Jew, argues that identity, morality, and society itself are impossible to maintain unless they are premised on an existing sacred order. Cultural formation is a process of translating the sacred order into the social order. Until recently, all societies depended on a vertical relationship with the sacred. All social and individual life made this assumption. This is not true today.

Rieff identifies three historical epochs or worlds, captured in words: fate, faith, and fictions. The first world is the classically pagan, based on fate; the second world is theistic, based on faith; and the third world is postmodern, based on fictions. The third world differs radically from the former two. For the participants in this third world, which represents our culture, “transliterate no sacred order into social order but instead propose a world in which there is no truth and no sacred order, only fictions and various rhetorics of power and self-interest.” This is unprecedented. “Every world, until our third, has been a form of address to some ultimate authority,” Rieff warns.

Consequently, the culture war we face today is not like that of the past. Past conflicts were between competing sacred symbolic systems. They were in effect family feuds. Not so today. Sociologist James Davison Hunter, in his introduction to Rieff’s book, writes, “What makes the contemporary culture war distinctive is that it is a movement of negation against all sacred orders and directed, in its particulars, against the verticals in authority that mediate sacred order to social order.” The third world cultural elites are insistent on instructing society in this “higher illiteracy.” This world, anticipated by Nietzsche, Rieff calls a “deathwork.” “Deathworks are battles in the war against second culture and are themselves tests of highest authority.”

Abandoning the wrong approach

Our past efforts at cultural renewal have not been effective in part because the faith perspective is underrepresented in many of the institutions of cultural leadership. Consider geography. There are four main centers of national cultural influence: Boston, New York, San Jose—representing the Silicon Valley—and Los Angeles. Evangelicals are concentrated instead in places like Wheaton, Colorado Springs, and Orlando. Institutional evangelicalism serves institutional evangelicalism, but rarely the wider culture.

Politics reflects culture; it doesn’t direct it.

Culture is shaped by a small number of gatekeepers. Majority perspectives have little bearing on culture formation. Instead, elites dominate. Neuhaus notes: “Even though [these elites] may be a minority of the population, they succeed in presenting themselves as ‘mainstream’ through their control of powerful institutions in the media, in entertainment, in the arbitrations of literary taste, in the great research universities and professional associations, and in the worlds of business and advertisement that seek the approval of those who control the commanding heights of culture.” Increasingly, grassroots political efforts to reverse the current cultural direction are proving futile. Politics reflects culture; it doesn’t direct it.

Moreover, by focusing on mobilizing majorities and legislative coercion, these faith communities have alienated their opponents while squandering their cultural and biblical capital. They have failed because the convictions that underlie culture cannot be coerced. They can be proposed, never imposed. Culture changes when a society’s assumptions and aspirations are captured by new ideas and images that are developed by thinkers and artists, expounded in both scholarly and popular forms, depicted in innumerable works of art, literature and entertainment, and then lived out attractively by communities of people who are committed to them. By narrowly focusing on Washington and state legislatures, faith communities have forgotten how to assert cultural influence. Today, most Christians in America are known for self-serving power politics rather than humble service for the good of others.

That many faith leaders are now viewing “the culture” as a new strategic goal is laudable, but such recognition also needs a deep theological perspective and appropriate cultural discernment to have any renewing effect.

The Argument is Over

Some of you may have heard of the Journal called "First Things." It is a mostly Christian, conservative, intellectual journal discussing all things political, cultural and moral. You need to be fairly conversant with social and political issues, and you probably need a bit more than a sixth grade reading level, but it is very thought-provoking and informative. The editor, and real personality of the journal, is Richard John Neuhaus, a former Lutheran pastor who converted to Roman Catholicism. He writes a major article for every issue, and always writes a number of what I would call blog posts (called The Public Square) attached to the end of his article.

In the April 2007 issue he writes a very good article called "Christ Without Culture, etc." He follows that up with a number of comments on the current atmosphere of anti-intellectualism prevalent - not in the church - but in the current politically correct way of discussing issues. In the Public Square section he posts this little tidbit.

“The argument is over,” announced former Vice President Al Gore. The subject was global warming. The television interviewer then asked, “You mean there is no argument about global warming?” Gore solemnly nodded and said again, very much like a judge pronouncing the final verdict, “The argument is over.” When and where, one might well ask, did the argument take place? Who was invited to take part in the argument? There are many very reputable scientists expressing skepticism or disbelief with respect to global warming. Never mind, they’re too late; the argument is over. As the presumed moderator of public discourse, Mr. Gore declares that the argument is over and that his side won.

Writing in the Boston Globe, Ellen Goodman goes further, comparing global-warming skeptics with Holocaust deniers. They are not only ignorant, they are culpably ignorant. In fact, they are evil. One detects a growing pattern of refusing to engage in argument by declaring that the argument is over. It is not only global warming. Raise a question about the adequacy of Darwinian theory, whether scientifically or philosophically, and be prepared to be informed that the argument is over. Offer the evidence that many who once coped with same-sex desires have turned out, not without difficulty, to be happily married to persons of the opposite sex and you will be told politely—or, more likely, impolitely—that the argument is over.

The Public Square
by Richard John Neuhaus
Copyright (c) 2007 First Things (April 2007).

Community Research

I've been involved in a couple of groups that are doing community research. Specifically we are looking at Indicators of a transformed city. I have mentioned this before (here and here). It provides us a way of determining if we are actually being effective in our church and religious activities. Does it really make any difference when we worship and pray? Can we influence our culture? If so how do we measure that influence? The research is trying to find ways of quantifying that influence.

Therefore as a start, I have been compiling a list of websites that help us get some sense of where to look for information on community change. This page may not be of interest to everyone. Actually at times it is downright tedious. But for our team and perhaps for some others who may want to browse around in city and community websites there are some real gems of information. Most municipal leaders really do want to have healthy cities and we need to partner with them and contribute to the shaping of our cities. Christians have a significant voice in helping our communities become healthy and healing places where lives are transformed.

This is just a start and I will be organizing and categorizing this further. The highlighted names of the organizations will lead you to the site directly. I also included the actual site address if you want to record it without going there first.

Official Municipal Sites

City of Toronto Related Sites

City of Toronto Website (http://www.toronto.ca/)
The City of Toronto website has a wealth of information - very specifically geared to neighbourhoods and city wards. Lots of info here on social profiles of the area (age, ethnicity, income, etc.).
Toronto Maps (http://www.toronto.ca/torontomaps/index.htm)
Portal to go to all Toronto Neighbourhoods (140) (http://www.toronto.ca/demographics/profiles_map_and_index.htm)
Each Neighbourhood has its own site and demographic statistics.
Portal to all Toronto Wards (44) (http://app.toronto.ca/wards/jsp/wards.jsp)
Each Ward has its own site and demographic statistics.
Strong Neighbourhood Task Force (http://www.toronto.ca/demographics/sntf.htm)
Demographic Atlas (Census Canada Info)
including religious affiliation by census tract (http://www.toronto.ca/demographics/atlas.htm#3)
Absolutely fascinating stuff here.

GTA Regional Municipality Sites

York Region's Website (http://www.york.ca/default.htm)
York Region Reports on Regional Issues
Links to the official websites of all the municipalities in York Region.
City of Vaughan
Demographics for Vaughan (http://www.vaughangis.info/siteselection/vss.htm)

Durham Region Website (http://www.region.durham.on.ca/)
Link to the official websites of all the municipalities in Durham Region.

Regional Municipality of Peel Website
Peel's Statistics Website
Peel Ward Profile Maps
Mississauga, Brampton, and Caledon websites.

Halton Region Website
Link to all Halton community websites including historical research links and municipality webpages.

Other Ontario Sites

Social Planning Network of Ontario (SPNO (http://www.spno.ca/)) has useful research in a number of Ontario communities including the GTA.

Closing the Distance (http://closingthedistance.spno.ca/) is a project of the SPNO that has a number of reports for various communities in Ontario.

Urban Research Sites (mostly focused on Toronto)

The Centre for Urban and Community Studies (CUCS (http://www.urbancentre.utoronto.ca/)), part of University of Toronto, it was established in 1964, and promotes and disseminates multidisciplinary research and policy analysis on urban issues. The Centre’s activities contribute to scholarship on questions relating to the social, economic and physical well-being of people who live and work in urban areas large and small, in Canada and around the world.
This is a very helpful site committed to research of all kinds of urban issues. Lots of articles here too.
Greater Toronto Urban Observatory (http://www.urbancentre.utoronto.ca/gtuo/)
- monitors and evaluates regional urban conditions and trends.
Urban Research Links (http://www.urbancentre.utoronto.ca/urbanresearchlinks.html)
connecting to Websites of other Urban and Housing Research and Policy Organizations

Cardus (formerly Work Research Foundation)
Cardus' mission is to influence people to a Christian view of work and public life. Cardus seeks to explore and unfold the dignity of work, the meaning of economics, and the structures of civil society, in the context of underlying patterns created by God. Includes reports on:
Stained Glass Urbanism
Toronto the Good

Toronto Community Foundation (http://www.tcf.ca/)
TCF is a local centre for philanthropy and a leader in the community, working with individuals, families, corporations and not-for-profit organizations to carry out their charitable objectives and address emerging community issues.
Toronto Vital Signs (http://www.tcf.ca/Default.aspx?tabid=56)
Each year, the Toronto Community Foundation monitors the health of Toronto and shares the results through Toronto’s Vital Signs®. This annual check-up looks at important indicators of our City’s quality of life, using information gathered from current statistics and special studies. Vital Signs shows us the trends that are emerging in Toronto and some of the new realities of how we live, work and play.

The Canadian Urban Institute (CUI) (http://www.canurb.com/home.php)
is a non-profit organization dedicated to enhancing the quality of life in urban areas across Canada and internationally.

The Toronto City Summit Alliance (http://www.torontoalliance.ca/)
is a coalition of civic leaders in the Toronto region. The Alliance was formed to address challenges to the future of Toronto such as expanding knowledge-based industry, poor economic integration of immigrants, decaying infrastructure, and affordable housing.

Strong Neighbourhoods Task Force (http://www.torontoalliance.ca/tcsa_initiatives/strong_neighbourhoods/)
An ongoing study researching what elements make for strong neighbourhoods.
Issues Facing Our City (http://www.torontoalliance.ca/urban_challenges/) provides policy reports on various City Issues.

Canada 25 (http://www.canada25.com/)
- a site chronicling a youth research coalition that produced a number of interesting reports on healthy cities - now disbanded, but the site is still up and links to the reports and findings.

The Community Social Planning Council of Toronto (http://www.socialplanningtoronto.org/)
is committed to independent social planning at the local and city-wide levels in order to improve the quality of life for all people in Toronto. It is committed to diversity, social and economic justice, and active citizen participation in all aspects of community life.

25-in-5 (http://www.socialplanningtoronto.org/25in5/resources.html)
This is a Network for Poverty Reduction and is a multi-sectoral network comprised of more than 100 provincial and Toronto-based organizations and individuals working on eliminating poverty. We have organized ourselves around the call for a Poverty Reduction Plan with a goal to reduce poverty in Ontario by 25% in 5 years and 50% in 10 years.
Lots of links to homelessness and poverty resources.
Part of The Community Social Planning Council of Toronto

United Way of Toronto
http://unitedwaytoronto.com/whoWeHelp/reports/losingGround.php
Includes reports on poverty by postal code, and recommendations for strong neighbourhoods.
Strong Neighbourhoods Task Force (http://www.strongneighbourhoods.ca/)

National Sites

Statistics Canada (http://www.statcan.ca/start.html)
Canada's national site for all kinds of statistical research - especially things like official census reports and electoral district stats.

The Metropolis Project in Canada (http://canada.metropolis.net/index_e.html)
Metropolis is an international network for comparative research and public policy development on migration, diversity, and immigrant integration in cities in Canada and around the world.

The Ontario Metropolis Centre (part of CERIS) (http://ceris.metropolis.net/frameset_e.html)
This is a consortium of Toronto-area universities and community partners.

Census Data at Metropolis (http://ceris.metropolis.net/frameset_e.html)

Canadian Mortgage and Housing Corporation (http://www.cmhc-schl.gc.ca/en/inpr/rehi/)
This is Canada's national housing agency. They are committed to helping Canadians access a wide choice of quality, affordable homes, while making vibrant, healthy communities and cities a reality across the country. CMHC works to enhance Canada's housing finance options, assist Canadians who cannot afford housing in the private market, improve building standards and housing construction, and provide policymakers with the information and analysis they need to sustain a vibrant housing market in Canada.
For research info check out the Library link.

Find A Thesis lists every thesis on file at the national archives.

Christian Research Sites

Canadian Pentecostal Research Network
This is part of Trinity Western University. They are committed to developing research networks for all the major streams of evangelicalism. This is only part of a much larger site (most of which is still in development).

Centre for Research on Canadian Evangelicalism.
The Evangelical Fellowship of Canada (EFC) has established the Centre for Research on Canadian Evangelicalism (CRCE), which seeks to enhance the effectiveness of ministry carried out by Evangelicals in Canada and shed light on the character and role of Evangelicalism in Canada.

Outreach Canada
Outreach Canda works together with local churches and denominations in promoting a nationwide strategy of church planting and revitalization to reach Canada for Christ.
ChurchMapCanada.com a site that lists and locates every church in Canada (or at least 24 or so thousand of them). Part of Outreach Canada.
Canadian Denominations - a page at Outreach Canada with links to all the Canadian denominational websites.

UReachToronto
This is a fairly new initiative. UReachToronto.com is a critical initiative that has grown out of a broader collaboration between various networks and researchers. They hope this website will become a valuable tool in an effort to connect people and share resources that will facilitate Christian ministry and mission among the diverse peoples of the Greater Toronto Area and beyond. They offer a good links page for ethnographic research under the link "Understanding Demographics".

Cardus (http://www.wrf.ca/research/urban.cfm) (formerly called "The Work Research Foundation) Cardus’ mission is to influence people to a Christian view of work and public life. They seek to explore and unfold the dignity of work, the meaning of economics, and the structures of civil society, in the context of underlying patterns created by God. Includes reports on:
Stained Glass Urbanism
Toronto the Good

ARDA - The Association of Religion Data Archives
http://www.thearda.com/
A great national religious info archive - unfortunately only for the US.

The Pew Forum is another American research site where many surveys have been done on religion, mostly in the USA, but also a number of surveys concerning the church around the world.

There is an interactive map of the world's Muslim population by nation also found on one of the The Pew Forum subsites.

The Barna Group does a great deal of research on faith and its interaction with culture. This material is used by many sacred and secular sources.

McDonaldization

A few quotes from the introduction of a fairly new book on small groups called "The Relational Way"( by Scott Boren). Well I suppose it is not technically on small groups because the sub-title states "From Small Group Structures to Holistic Life Connections." Really it's about the concept that to really connect with our world we need to stop playing church and start living in authentic relationship with one another. It captured my interest because I have been thinking that there must be a 21st century structure parallel to the household model of the first century church. What is the key societal relational structure of our times? Where do people (outside of immediate family) connect with one another in meaningful ways? Scott Bowen talks about the fact that this actually doesn't happen much because of the McDonaldization of our culture. Here's the quote.


The fast-food industry and the drive-thru experience serve as metaphors for how life works today. The pace of life, the demands on time and the expectations of efficiency and production rule our lives. The fast-food way of life also acts as a kind of parable for modern spirituality. It paints a picture for how many people approach God and the church. For instance, some people treat God as if he is the voice coming through the speaker at a drive-thru sign. As a result, instead of sitting down with God and communing with him, they only set forth their requests of him. They drive thru whenever they need God to meet some pressing need, usually in the form of financial burdens, emotional problems, physical ailments, or the need to discover God’s will. God has been reshaped into the image of a provider of spiritual goods and services to meet individual needs. As a result, the Bible serves as a book for quick answers to modern-day problems.

In the same vein, this way of doing life has infiltrated the church. Pastors and church leaders find themselves under intense pressure to meet the expectations of people who are looking for the drive-thru God experience. Spiritual shoppers are looking for the “God-made-easy” church, and if one church does not provide the right goods and services, then the spiritual shopper drives down the road to another church.

The authors of the book Stormfront state, “What we, as discriminating shoppers of spiritual goods and services, finally want to know is, How will believing in this god improve my quality of life? Bottom line, what does this deity do for me?” Low-cost
spirituality, prepackaged words from God, limited time commitment and non-invasive programming will always attract a crowd because the crowd has been shaped by the fast-food life.

While there was no official link between church and state in North America, the church remained at the center of our culture. As the western church has developed through its various manifestations and denominations, the purpose of the church has morphed into an organization that attracts people and meets their spiritual needs. The center of the church has become the Sunday morning event with the goal of making that event attractive enough to draw in observers from the culture … the goal of attracting people has a limited return on its investment.

The church finds itself in the midst of a culture that it is no longer equipped to understand or reach. It calls people to Jesus by trying to attract them to events and services, but those very people now view the church as increasingly marginalized, irrelevant, and even unattractive.

Today is a day that God is reforming the church. He is calling the church from one place to another, much like he called the Israelite slaves out of Egypt to the Promised Land. The call is not to new programs or even to new ways of doing small groups. The call is to a new way of being the people of God. This requires transformative reshaping of both the corporate church and individual lives.