A Spirituality of Adventure

If you consider the ways in which Western culture has radically shifted over the past century in regards to politics, economics, media, or technology, you would be sympathetic to anyone complaining of change fatigue. Institutions and individuals have found themselves tumbling in an awkward and painful period of transition.

The Western Church has lagged behind, with a confused identity: what does it mean to lose our traditional authority? As a result, we’ve grasped in the darkness with regards to worship, mission and even theology (think about all the anxiety around gender and sexuality).missional spirituality

In their 2011 book Missional Spirituality: Embodying God’s Love from the Inside Out (IVP), authors Roger Helland and Leonard Hjalmarson describe this cultural context as, “liminality … a threshold, an in-between place of ambiguity and uncertainty, disorientation and transition.”

Liminality does not have to be a threat; on the contrary, we can perceive it as an exciting opportunity. Australian mission and church specialists Michael Frost and Alan Hirsch point to Frodo in The Lord of the Rings as an inspiring example of someone responding to a higher calling and consciously stepping into disorientation. He left the comforts of The Shire, with a high chance of failure, and ventured into the mysterious and dangerous regions of Middle-earth.

But most Western people do not have the Frodo sense of adventure. Most people respond to liminality by trying to create for themselves continuity and success, safeguarding themselves against surprise or loss. Helland and Hjalmarson argue, however, that the secret of the Kingdom of God for Christians is to follow God into danger:

“Only radical commitment to God’s kingdom, as we walk in the ways of Jesus in the power of the Spirit will enable us to welcome newness and surprise as we join God on a mission to reach lost people who also experience liminality.”

In my last post I suggested that too many from our Western Christian context are Religious But Not Spiritual (RBNS). We participate in Christian religious behaviour, hold to a Christian identity, but experience constant spiritual dryness and so look to other contexts for our spiritual nourishment. Perhaps we contribute to our spiritual dryness because, instead of trusting God in the adventure, we opt for middle-class security. Helland and Hjalmarson write,

“The author of Hebrews described Abraham as going-but-not-knowing. And so it is with us. It is difficult to grasp what a mission-shaped spirituality is like while we live in such a security-focused culture. When tomorrow looks the same as today, when our world is stable and predictable, we have little need for faith.”

Let’s face it, churches that try and avoid liminality by safeguarding themselves against loss and being change-resistant, bleed a slow death. Alternatively, churches that are open to God, daily responding to his grace, allowing him to make them more Christlike, by the power of the Holy Spirit, find themselves spiritually alive. Frost and Hirsch write in The Faith of Leap (IVP, 2011):

faith of leap“When we embrace liminality – that in-between, discomforting place … and engage it head-on, we discover the truest sense of adventure. In fact … without the adventure we lose the necessary pathos by which we can truly understand the human situation and the meaning of the church.”

I am inviting you to jump off the ten metre high diving board of faith. Join a church plant team, step up into a new and challenging ministry, form friendships with marginalised people, or mentor someone. Take a risk for the Kingdom of God. This will require courage. I know that I have experienced some of my most spiritually enriching times over the past eighteen months while leading the Merri Creek Anglican church plant. I also know, however, that now that it has been eight months since we launched, it would be very easy for us to return to being comfortable Christians.

If you are RBNS, then perhaps you’ve moved too quickly to set up for yourself safety measures against change and loss? Surrender your insecurities to God, and follow him into the unpredictable and messy liminal space. You never know what kind of adventure you might have.

Tim Keller, ‘Center Church,’ “Introduction,” Reflection

Chapter Summary

Keller calls for church leaders to move away from thinking about their ministry purpose in the false binary of either simple faithfulness to God, or “successful” with growing sunday attendance.  The problem lies in the fact that one can be faithful and see little “success” (like the missionary who commits his life to a people and sees no converts), or one could be unfaithful but because of some reason or another, your church grows exponentially.  Therefore, Keller advocates that pastors should aim for “fruitfulness” in their churches and he uses the garden metaphor to explain.

Screen Shot 2013-01-15 at 12.59.29 PMPastors need to be faithful in their work and skilful at what they do – but ultimately the gardener cannot control the success, only God can.  Other key variables for the pastor/gardener are: soil conditions (the receptiveness of the people to the gospel) and weather conditions (what the Holy Spirit is doing).  Therefore, “When fruitfulness is our criterion for evaluation, we are held accountable but not crushed by the expectation that a certain number of lives will be changed dramatically under our ministry.” (p.14)

To discover a pathway to fruitfulness Keller invites us to learn how to integrate the different types of books in the “how to do church” library.  Instead of looking for techniques for ministry effectiveness, learn how to make your own decisions that are centered on the gospel.  Be wary of attaching models of ministry to your church divorced from their doctrine and cultural context.   Keller uses a computer metaphor of Hardware which is your doctrine, software as ministry, and middleware as the software between the hardware and operating system.  In the case of the church, one’s middleware is the vision for how “how to bring the gospel to bear on the particular cultural setting and historical moment.” (p17)

Keller Illustrates it this way (p. 20),

Doctrinal Foundation (What to believe, theological tradition…)   -> 

Theological Vision (How to see, ministry dna, emphases, philosophy of min)  ->  

What to do (Ministry expression, local and cultural adaptation, style etc…)

Reflections

I will be planting out of a flagship evangelical Anglican Melbourne church, which attracts church goers (in part) because of its popular mainstream ministry model: strong children’s and youth programs, a big network of small groups, and relatively “safe” low-church worship services (five songs, a sermon, and some occasional prayerbook liturgy).  It would be easy for me to try and repeat this model in the inner-city in the thought that I could attract other mainstream Anglican evangelicals.  Or, I might try and improve on the model by sending my leadership team out to do some reconnaissance to ten other key churches in the area to borrow their best ideas.  Or, like many church planters, maybe I’ll try and emulate my transatlantic ministry role model?

Keller is arguing that before I get into focussing on programs and models, I should clarify my doctrinal foundation, then work out my theological vision, and then after that look at programs and models.

Reflections on Tim Keller’s Center Church

Every now and then a ministry book comes a long that is a game changer.  I think Timothy Keller’s Center Church is one such book.

While most ministry books  have one good idea that is padded out with anecdotes over 150 pages, Center Church is concise and yet not overly academic, well paced: gold on every page.  I am interested in this book because I am engaged in church planting.  Eighteen months ago I planted a congregation, but later this year I plan to plant a new church in the inner-city of Melbourne.  Center Church attracted me because it is a packaging of Keller’s ministry ideas developed in the Redeemer Presbyterian church planting organisation called City to City.  Therefore, it’s not simply someone’s latest idea on church planting, but a codification of 25 years of idea development and testing.  I identify with Keller’s context in New York as there are similarities with mine in inner-Melbourne.  Both contexts are deeply secular, academic, wealthy, artistic, cynical towards the Church and multi-cultural.  What I will seek to do in my blog posts is summarise chapters, and then comment and apply Keller’s thoughts to my own setting.  Please feel free to add your own comments.