Ten Missional Church Ideas

1.) Adopt a school and create a tutoring program for low achieving students in reading and math.

2.) Preach and Teach on the historic and present issues of class, gender, and race. Then present biblical solutions that move away from the colorblind theory.

3.) Survey your surrounding community as well as the assets of your church membership. This is a great way to utilize college students.

4.) Connect a passion for evangelism with compassion, mercy, and justice.

5.) Partner with at least two other churches/Para Churches to impact your community.

6.) Don’t just send money to another country for mission, send people.

7.) Be guided by a leader from another country in your global missions efforts.

8.) Partner with a community organization and volunteer each week in impacting the lives of children and their families.

9.) Create a community development organization with a focus on economics, housing, and engagement.

10.) Every month sit in on city council and school board meetings in your community. Pray for opportunities to be the solution to local challenges.

The Re-birth of Jesus

As we prepare to celebrate Christmas tomorrow, there has been a recent focus on how Christ has been taken out of Christmas. Christmas in the context of this debate, has been turned into a consumeristic, marketing, and materialism movement. We were even lead to believe a few years ago that on Black Friday, our Christmas shopping could rescue the economy with this view of Christmas. Black Friday may one day become a holiday all by itself creating the trifecta of Thanksgiving, Black Friday, and Christmas. But this isn’t the Christmas problem that I want to deal with. The problem I want to bring up has been an issue much longer. I want to focus on those of us that still keep Christ in Christmas. We have another  problem.

Our problem is with the Christ that we lift up during Christmas. In an ever-increasing multi-ethnic and multicultural world, we continue to lift up a Eurocentric Jesus. The majority, if not all of the images of the Nativity Scene continue to be a White Mary, Joseph, and baby Jesus, even though this scene takes place far away from any European country. Our problem is that as we strive to celebrate the birth of Jesus, we actually lift up a false Jesus. By lifting up a false Jesus, we run the risk of that Western Jesus become the very symbol of what Christmas has become. We also must remember that Christmas isn’t a biblically based holiday in the first place. First century Christian Jews would not have placed the importance on Christmas that we do today. Over time Christian Gentiles made the pagan rooted festivals of both Christmas and Easter what they are today and have long forgotten the true biblical holidays such as Passover and Pentecost.

I’m not saying that we should move away from Christmas and Easter. No, I’m saying that we should recover the real roots of how they came to be celebrations for us in the first place so that we can present the real, biblical Jesus to the world. Christmas and Easter are pagan rooted festivals that were used for evangelism purposes to present Jesus to the Gentile world. This was a multicultural world. Over time though the European part of the pagan world came to dominate Christianity through Constantine and the Roman empire. This led to the re-birth of Jesus into a European.

In this Christmas season the church has the opportunity to recover the true Jesus based on Matthew 1 and John 1. We can also recover the mission of the true Jesus through Luke 4 and Matthew 9, 10, and 25. The real Jesus is a Afro-Asiatic Jew (Matthew 1), but most importantly the Son of God, Who has existed before what we know as the beginning of time (John 1). The real Jesus calls us beyond consumerism to a life of truth, transformation, compassion, mercy, and justice. The church must present the gift of the real Jesus to the world and solve the real Christmas problem.

Expanding the Missional Church Conversation

As I was on a plane last night heading home to Northern California, I happened to be reading yet another book on the Missional Church. This time I was reading Missional Renaissance by Reggie McNeal. Over the last year, I have read books by McNeal, Alan Hirsch, Alan Roxburgh, Darrell Guder, and many others. These book could read without knowing the authors and you might come to believe that they were written by the same person at times. On one hand, I have enjoyed reading these books and on the other these books have created much frustration in my heart and mind.

I have enjoyed reading these books because I’m very passionate about the church being missional. With the Church in the United States of America being so influenced by a corporate church model that tends to build its outcomes based on growth at the expense many times of depth and more holistic transformation, the missional conversation is one that is very needed. The frustration I have is that the missional church conversation is mainly a European-American conversation and to this degree is presented as if the European-American Church is the pioneer of missional ministry in the United States of America. I also have an issue with the lack of focus on issues of justice and racial righteousness that is avoided in much of the missional conversation. But, what is really troubling, is that the Black Church and the Urban Church in the United States of America is ignored as the true pioneering and Christ-centered forces behind a historic and present model of the Missional Church. Ignoring these church models makes it seem as if an emerging generation of European-American evangelicals discovered a missional approach to ministry through theologians such as Bishop Leslie Newbigin.

One of the reasons it may be difficult for the European-American Church to recognize both the Black and Urban Church is because it would then have to deal with how it historically played a role in the development of some of the injustices that plague Black and Urban communities today. One example is the issue of the White Flight from urban communities in the 1960′s and 1970′s when Black families began to integrate these predominately White communities at the time. White Flight assists in the creation of middle class and upper middle class suburbs, which in turn lay the foundation for the development of well-resourced suburban European-American mega churches. Evangelicals have to be willing to deal with this history. It was the conservative Christians that fled to escape integration while in many cases more liberal mainline churches stayed in the city and began to develop ministries of compassion, mercy, and justice.

Now, please understand that I’m in no way against large churches. And theologically, I am very evangelical. I do have an issue with large evangelical churches that help to sustain the segregated church in the United States of America by not understanding the roots of their existence. Some large churches in the suburbs are successful off of the flight and abandonment of the inner city years ago.

The Black Church has been missional since its beginning. It had not choice. The Black Church is created and evolves in the midst of a mission field, which soil produced slavery, Jim Crow segregation, and inner-city ghettoes. The Black Church was simultaneously the developer of new missionaries and the object of the White missionary, who was sometimes also the slave owner. The Black Church is forced within this mission field to not only be a worship center, but also a center of leadership development, community development, healthcare, education, and economic empowerment. These initiatives were rooted in Scriptures such as the Book of Exodus, Matthew 25, and Luke 4. The Black Church is still one of the most visible signs of the Missional Church in cities such as Chicago, Minneapolis, New York, Atlanta, Dallas, and Houston just to name a few.

It’s time to have a broader and more ethnically diverse conversation about the Missional Church. Are you ready? Then start by reading the following Missional Church writers that can broaden your theology beyond just the European-American Church perspective-

* Soong-Chan Rah

* Brenda Salter-McNeil

* John Teter

* John Perkins

* Martin Luther King Jr.

* Howard Thurman

This is just a start.

Ten Ways to Live as a Reconciler

1.) Don’t avoid conflict.

2.) Find biblical and prayerful approaches to anticipating and resolving conflict.

3.) Practice forgiveness daily.

4.) Embrace “dying to self” as a daily spiritual discipline.

5.) Find mentors of a different ethnicity, gender, and race.

6.) Acknowledge that we still live in a society influenced by issues of race, gender,  and class.

7.) Work towards a more missional and multi-ethnic church.

8.) Extend grace to those that you would normally extend judgement.

9.) Find space to experience God’s love daily.

10.) Listen more.

Ten Ways to Honor Dr. Martin Luther King

1.) Lift up the Importance of Education

Too many young people have no sense of the lives sacrificed for integrated schools and access to higher education.

2.) Lift up the Importance of Participation in Democracy

Lives were also sacrificed for the right to vote for all citizens

3.) Lift up the Beloved Community

This was Dr. King bringing the vision and values of the Kingdom of God into the mainstream of the nation. It’s also a wake-up call to the church to connect evangelism and justice.

4.) Plant and Develop Multi-ethnic and Missional Churches

11:00am on Sunday morning still remains a segregated hour in too many churches

5.) Study Matthew 25:31-40

Develop an understanding that the first drum major for justice was Jesus

6.) Teach little children the stories of Rosa Parks and Ruby Bridges in church Sunday School classes.

(Especially in non African-American churches)

7.) Go to Washington D.C. with your family and see the monument in his honor.

Hold me accountable to this one.

8.) Develop a serious and fruitful friendship with someone of another ethnicity/race.

9.) Explore deeply and confess your own racism, prejudice, sexism, and neglect of the poor.

10.) Thank God for how far we’ve come.

We’re not where we should be, but don’t act like God hasn’t brought us a mighty long way. Balance your lament with praise.

Just a Few Words

Maybe like me, you felt today as if the weight of the world was upon you. In your own power you were trying to provide all the answers, take care of all the business, and find time for your family as well. As the day comes to an end there’s still an opportunity to do what should have been done at the beginning. Approach the God of the universe with the weights upon your shoulders. Allow God to lighten your load. None of us have the ability in our own might to handle the full load of life’s journey. Find the rest and the strength your soul desires.

Disciplined or Driven?

Right after I posted, “The Art of Discipline”, I began to think about being disciplined verses being driven. My thoughts were based on my reading about Gideon in the book of Judges within the Old Testament. Even though he was used by God to bring great victory in war on behalf of the nation of Israel, his victory soon turned into idolatry.

I would think that it took great discipline and submission to follow God in only taking 300 warriors into battle against thousands and come out victorious. The discipline comes in terms of putting yourself in position daily to hear from God and then the discipline to follow all instructions when all odds seem to be against you. Then there’s the discipline of being a trained and ready warrior as well as providing leadership by example to those following you into battle.

When your in the position of leadership discipline can soon turn to a state of being driven. This is when the purpose and plan moves from being about God, to being about you. After deliverance and victory brought about by God, Gideon was driven to receive the credit and to be rewarded. Instead of worshipping the One who brought victory, he became self wanting.

Where being driven can become self-centered is when we seek to gain power for ourselves instead of living a life of discipline, empowered by God. Leaders who are driven must be cautious of the power-seeking nature of wanting to be in the driver’s seat. Be careful that in being driven, you desire to drive life by your own power. This driven life is about wanting power and control verses being empowered by God and under the control of the Holy Spirit for a larger purpose. I desire that my life be bigger than me, but I fight the temptation daily to be driven to make life all about me.

Gideon in making victories brought on by God about himself, took riches and built what would become an idolatrous shrine. Within the next generation of his family there was murder in the form of one of his sons killing all of the rest of his sons except one. This murderous son was driven by the desire of rulership over the family and the nation. This murderous son lost sight of the disciplined life of being led by and empowered by God. Instead he was driven by seeking power in his own might.

May we seek the life of discipline over the life of the driven.

The Art of Discipline

I’m a huge Minnesota Vikings football fan. This usually causes me to become sad year after year with the disappointment of another year without a Super Bowl win. Those who know Super Bowl history know that the Vikings have lost four Super Bowls and have not been to a Super Bowl since the 1970′s. We have lost 3 NFC Championship games over the last 20 years as well, with the 1998 and 2010 games being the most painful (At least for me). I provide this introduction because the Vikings released a Pro-Bowl offensive lineman last week for being overweight. He reported to training camp at about 400 pounds. This has made me wonder about discipline. Wasn’t making millions of dollars a year enough to keep him in shape? The answer is no. The next question becomes then, “What drives one to be disciplined?”

I began running about a year ago. I now run about 4 days a week. I never thought I would like running. To be honest there are days when I don’t. What causes me to get up and run? Discipline. I don’t say this to brag because all of my attempts at discipline are not successful. Some of the enemies of discipline are procrastination, distraction, discomfort, and challenge. You can pursue something that takes discipline and the moment it gets hard, give up. I have many examples of this in my life. The question now becomes, “What fuels discipline?”

Discipline is ultimately fueled by something beyond ourselves. For me that is the Holy Spirit. The Holy Spirit provides an empowerment and equipping beyond what I can manufacture on my own. The Holy Spirit is a counselor (John 14). As a counselor, the Holy Spirit reminds me of the true character and values for living life more abundantly. The Holy Spirit reminds me that you can’t separate discipline from discipleship.

The Holy Spirit is also the place where we find communion with God. This is where we experience God’s great love for us. This makes discipline not something we pursue because of law, but because of love. Discipline is not a checklist, but an art. Discipline is a dance whose rhythm comes out of intimacy. It’s connected to a Covenant with a loving God. When I dance with my wife, I experience the art of our Covenant together. I’m reminded of our love and commitment. We must be willing to dance with our God daily. Discipline is part of this glorious dance.

Introducing Post-Black Theology

Post-Black Theology is rooted in the thesis that there are theologies and best-practice models that have come out of the Black Church in America and Africa that are meant from God to be a gift to the whole church. You can’t present Post-Black Theology though without first dealing with Black Theology.

Black theology is a theology for Black people. Black theology is about a biblical understanding that God, thru Jesus, identifies with the historical suffering and current social disparities facing Black people. Theologian James Cone and Religious and African-American Studies Scholar, Cornell West are the pioneers of Black Liberation Theology. Black Liberation Theology has connections to Liberation Theology coming out of Latin America. Black Liberation Theology has not been fully received within evangelicalism because one, it’s focused on God identifying with the conditions facing Black people and two, it has elements which seem more rooted in marxism and humanism than Scripture. South African theologian Allan Boesak has offered a version of Black Liberation Theology that is more palatable for evangelical tastes.

Post-Black Theology, though not labeled that, begins with African-American theologians and organic scholars such as Howard Thurman, Martin Luther King Jr., Tom Skinner, and John Perkins. Thru these leaders we find the foundation of Reconciliation Theology. Reconciliation Theology is about the redemption, liberation, and reconciliation of both the oppressed and the oppressor. Black Liberation theology is primarily about the oppressed, with little or no focus on the transformation of the oppressor.

Post-Black theology also includes a more authentic missional ecclesiology. The Black Church has been a missional church since its inception. The Civil Rights Movement is both a missional and emergent movement before European-American pastors and theologians began the discussion. Hip Hop culture today is both a Post-Black movement and the most visible sign of post-modernism. Because it is a movement of urban African-American, Asian, and Hispanic youth, it is marginalized by the dominant culture. If the church in the United States is truly going to be missional it must learn to advance the Kingdom of God in an ever-increasing multi-ethnic, multicultural, urban, global, technological, and hip hop reality.

The Black Church is missional because it has also been engaging culture for justice and transformation as well as being a development center for the empowerment of African-Americans to become Post-Black leaders. If not for the Black Church influence on some level, there would be no Post-Black leaders such as President Barak Obama, Oprah Winfrey, Colin Powell, or Tony Dungy. Whether in their generation, their parents, or grandparents, the Black Church had influence.

I will spend time in future posts breaking down further Post-Black Theology. Stay tuned and I would love your thoughts.

The Christian as Slave(Captive) or Son(Child)?

Now that I have read Dr. John MacArthur’s latest book, Slave, I can now provide more thoughts on the main thesis within it. His main purpose in the book is to show us that as controversial and counter-cultural as it may be, we must accept that the primary way we find identity in Christ is as a slave to God. He begins by providing information on an “English translation conspiracy” that has taken the word for slave in the Greek and changed it to mean servant. So throughout the New Testament the servant has really replaced the word slave. We are then to look at all the texts in the New Testament around servant (which there are many) and see the revelation of the Christian life being the life of the slave.

My thought on this point is simply this. If we are to believe that there is an English translation conspiracy that has caused us to miss the mark on the true role of the Christian in relationship to God, why are we not so sure that there are no Greek translation conspiracies? How many times in the New Testament is the Greek translation taking Hebrew words out of context? In the book, A Prayer to Our Father: Hebrew Origins of the LORD’s Prayer, authors Keith Johnson and Nehemia Gordon actually make this case. They show through the Hebrew Gospel of Matthew, ways in which the Greek translation has taken some Hebrew words out of its original context and meaning. Conspiracy?

The point here is, Dr. MacArthur may be creating another conspiracy in trying to uncover one. Or another way of putting it would be, he’s continuing the conspiracy of a Euro-centric captivity on biblical interpretation.

The next thing MacArthur does in the book is move to the Old Testament. His point here is to present the Exodus story as God bringing the Israelites out of slavery to Egypt in order to bring them into slavery under Him. This provides a very limited view of the Old Testament story. His foundation is in the interpretation of the Hebrew word “eded” which means slave and servant. What he doesn’t bring up is that this Hebrew word is rooted in another Hebrew word, “abad” which means slave, servant, husbandman, worshipper, and worker. I have two takes on this point in the book.

One, in MacArthur’s drive to make slaves out of all Christians, he leaves out another picture of the New Testament story. What about the picture of a God who frees a people from slavery, makes a Covenant with them, and then calls them to extend his love and justice to the poor, widow, orphan, and immigrant? MacArthur is so focused on “slave texts” that he seems to not care about what the Old Testament has to say about freedom, justice, and Covenant. The question becomes then, does Covenant equate Captivity? MacArthur seem to believe so. The second point is if the Hebrew word “abad” means slave, servant, husbandman, and worshipper, why is the focus of the book only on the slave portion of the meaning of the word?

The rest of the book is spent on looking at how Jesus and the authors of the Epistles in the New Testament mainly describe the Christian life as the life of an obedient slave to a Master, which is God. One, I cannot argue that there aren’t a number of biblical texts that describe the Christian as servant and slave. The issue is that this isn’t the only way the Christian life is described in the New Testament. In MacArthur’s focus on God as Master, he ignores the number of places where God is described as Father. I would argue that Jesus spends more time talking about God as His Father than as His Master. The disciple John spends a lot of time describing the Christian as a “beloved child.” MacArthur seems to believe that the only way to get obedience out of a Christian it to make him or her a slave. I respectfully disagree. The more we focus on God as Father and Liberator, the more space we have to describe the Christian as the liberated, transformed, and beloved child, who ought to live in obedience to a loving and all-powerful God of justice.

Finally, I’m saddened by how MacArthur hardly shows any sensitivity to the history and impact of slavery upon African-Americans. He doesn’t acknowledge that he isn’t the first European-American to use an interpretation of slavery in the bible to develop a theology and influence the masses. This is how slavery was justified many years ago in the United States of America.