Monday, December 09, 2013
A ministry shaped by mission
A wee cracker is Paul Avis, A Ministry Shaped by Mission. It’s 120 pages of great clarity and careful thinking about the place of ministry today. Three chapters: one on mission that shapes ministry, a second on ministry shaped by mission, a third on ordination to a ministry shaped by mission.
“Our individual callings are simply notes in a vast symphony.” 69
Avis believes that an egalitarian, socially holistic interpretation of ordination is possible. This involves a careful exploration of the New Testament, in which he sees “an apostolic ministry set within an equally apostolic community.” This allows for communities in mission, who discern leaders in mission, for the sake of the church in mission.
For Avis, ministry is missiological through and through. This had added poignancy personally, attended as Principal an ordination over the weekend. In what ways does theological training work toward ensuring ministry is missiological? In what way do lecturers (since faith is caught not taught), field placements, assignments, formation conversations, prioritise missio dei?
There’s some challenges for the Uniting Church. One is the section on deacons, in which Paul looks at recent scholarship that argues the usual Deacon framework – we’re called to serve, is actually an inaccurate understanding. Another is the consideration of the variety of patterns of representation. They can be communal, collegial and personal. Avis explores how all churches have this, but to varying degrees. Then he argues that in today’s world, mission leadership requires a personal focus, a way of speaking to the world and of providing focus for a system. Of course, Anglican systems have this with their Bishops. But it got the thinking about Uniting ethos, in which we emphasize parity of ministers, but where do we give space for the mission leader? Our moderators embody half of this function, speaking to the world. But who is the person invited to represent mission within the church.
There are some challenges for the Baptist church. These involve the lack of clarity around the communal, collegial and personal as they involve the wider church, beyond the local gathered community.
In identifying these challenges, can I stress they are my applications of Avis. As a General Secretary for the Council for Christian Unity for the Church of England, the book is a wonderful model of wide reading and sensitive engagement with diverse Christian heritages.
Reading this gave me hope, that our existing systems might have be broke, but might have in them the “refounding” needed for today’s challenges. I’m thinking of making this book a compulsory reading in my Church, Ministry, Sacraments class, if not one of the totems given to candidates at Uniting College.
Friday, September 20, 2013
Offspring – new missional ventures in New Zealand
Just off the phone from the conference organisers of Offspring. It is a New Zealand Presbyterian initiative, a weekend (Friday 4 – Sunday 6 October 2013) resourcing those in new missional ventures. It will involve sharing stories, learn, reflect, worship, pray together, good food and good company. They had hoped for 40, and are delighted with around 75, most of whom are either trying something, or dreaming. The aim is to share passion, ideas and imagination for the Church and build leadership.
My role is to animate the weekend with some input among four stories of new ventures in New Zealand, workshops, interaction and worship. My input might include (subject to change as the weekend proceeds)
Sustainability in fresh expressions – I will offer my UK research, on sustainability in new forms of church in the UK, and the ways in which the church inherited (Fresh Expressions) has partnered with new ventures on the edge.
Fresh expressions in New Zealand history – I will share some stories from New Zealand mission history. Likely stories include the missio Dei of Tarore, the radical healing stories around the Kaiapoia Pa, the use of Scripture at Parihaka, the urban mission movements around James K Baxter. Then we might use some Australian indigenous storytelling techniques to explore what these stories might teach us for today.
What I’m hearing – an interactive session in which I reflect on the theological, ecclesiological and missional learnings in the four new missional venture stories being told at the weekend.
Where we’re going – a final session in which I’m likely to weave Brendan the Navigator, Luke 10 and the soundbites from the weekend together.
It will be great to be on home soil, albiet only for a weekend, resourcing God’s mission.
Monday, September 16, 2013
transmission of faith: by colour, via culture, in Christ
My copy of The Armenian Gospels of Gladzor: The Life of Christ Illuminated arrived today. 60 colour plates, presented by the J Paul Getty Musuem to celebrate the Christian church in Armenia, featuring the Gladzor Gospels, illuminations produced by Armenian monks in around 1300.
Gorgeous in colour they describe a faith that crosses culture – from Jerusalam to the sands of Armenia, that takes root in indigenous cultures, in this case Armenian, that is fabulous in colour, calling forth a visual awareness of Christ. This is how I understand fresh expressions – faith transmitted by creativity, via culture, in Christ.
“The Gladzor manuscript is a most eloquent and very self-consciously formulated Armenian life of Christ.” p. 31
There is a strong emphasis on Christ the healer. One-sixth of the illuminations of the Gladzor Gospels focus on healing stories. This is compared for example with Giotto, who has only one panel in 38 dedicated to Christ the healer, or many other artists who focus on Christ in infancy or passion.
“This Christ is a very personal, caring savior: he is directly involved with other people, sensitive to their problems, and in touch with their even on a physical level.” p. 32
More on Christ tomorrow, as we explore the interplay between human and divine.
Monday, May 06, 2013
An introduction to communion that I shared today, working with our candidates, faculty and visiting ministers, gathered around the topic of self-care.
There is a story of some ministers gathering. Much like us today, to wrestle with ministry. In the question time, a question is raised. A person aware of their world, concerned about the church. How can we bring people to the altar?
The response is made. Is the question how do we bring people to the altar? Or is the question, how do we bring the altar to people?
An important reminder as we gather. It is not that we come to communion, but that in communion God comes to us. In this we are invited to participate in God’s mission.
Yes, it is about our care. In communion God feeds us, centres us, re-values us around grace and redemption.
But it is more than that. It is also about care for the church. In communion God feeds the church, centres the church, re-values the church around grace and redemption.
But it is more than that. It is also about care for the world. In communion God wants to feed the world, wants to centre the world, wants to re-value the world around grace and redemption.
And so we pray; Spirit, fall on us, that these elements of bread and wine may be for us a participation in your life, love and mission, your bringing the altar to people.
Wednesday, March 13, 2013
Gender matters: in church structures
Today I’ve been writing (Sustainability and fresh expressions book project) on the history of mission in Great Britain. What has the God of mission been up to in the past? How might that help us analyse the current and dream of a future?
More specifically, I’ve been writing about the voluntary missionary society, a significant and important gift, from Great Britain, to the world. William Carey, often called the father of modern mission, in his hugely influential An Enquiry into the Obligations of Christians to Use Means, argued not only for mission, but also for a new structure for mission. Drawing from the world of commerce, the trading company and the way it, through seeking shareholders, created participation and enabled action, Carey wondered:
Suppose a company of serious Christians, ministers and private persons, were to form themselves into a society, and make a number of rules respecting the regulation of the plan, and the persons who are to be employed as missionaries, the means of defraying the expense, etc etc
Missiologist Andrew Walls considers this of huge significance, a revolutionary re-structuring of the church in light of mission. He also notes a number of outcomes, including gender matters, the way it allowed women’s giftedness. Walls argues that voluntary societies
assisting [the church's] declericalization, giving new scope for women’s energies and gifts and adding an international dimension which hardly any of the churches, growing as they did within a national framework, had any means of expressing. After the age of the voluntary society, the Western Church could never be the same again. Andrew Walls, ”Missionary societies and the Fortunate Subversion of the Church.”
Often church structures impede women, as so eloquently attested in Maggi Dawn’s recent book. But sometimes (albiet probably unintentionally), they allow the body of Christ to experience “new scope for women’s energies and gifts.” In other words, to more fully be the body.
Yeah for church restructuring!
Tuesday, February 26, 2013
Comprehending mission – chapter 4 – Theology mission, culture
Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology is a wonderful gift. It provides an overview of recent trends in missiology, allowing a person and an institution to locate their questions, their research, their reading in light of other thinkers.
Chapter one, on the who and why of the study of mission, is here. Chapter two, on trends in the Bible in regard to mission, is here. Chapter three part a looked at mission history, the evolution through time, the shifting resources that shaped how the church understood itself. Chapter three part b, on the history of mission today is here.
Chapter four – Theology, Mission, Culture
“Within the realm of missiology, culture becomes a primary conversation partner.” (69)
This includes communication across cultures, agencies of social change, the complex formation of innovation and new contextual projects. (This makes so much sense of my interests and why I find myself reading from change management to social innovation, to indigenous and popular culture.)
The chapter begins with theology, in particular current research on salvation and ecclesiology. This includes the shift to see mission as an aspect of God rather than as a function of the church. It also includes the recent search for a more developed pneumatology, the place of the Spirit of God.
A second section explores the growing importance of social sciences (again this makes sense of my methods, using ethnography and interviews, plus my interest in the ecclesiology and ethnography project). Mission played an active role in the development of ethnography and anthropology. The 1910 World Missionary Conference pleaded that sociology be included as one of five necessary subjects for all candidates in mission training. (It certainly is at Uniting College, where we teach Reading cultures/Sociology for ministry, as a core introductory topic).
“Not fully appreciated, perhaps, is the way in which sustained research on culture has served to keep missiology closely connected to everyday life, which lessens the risk that its theological concerns will be treated only in the abstract.” (95)
A third section explores gospel and culture, the quite deliberate participation in both arenas at the same time. “The doctrine of the incarnation has also been taken as an invitation to think deeply about human culture as the particular sphere within which Christian outreach necessarily takes place.” (86) There is a rich coverage of the development of research in contextualisation and intercultural theology.
“Writing about fifteen years ago, Lamin Sanneh perceived that Western theology was just about the last discipline in the modern university to show serious interest in missionary experience.” (94)
However, in recent years, writings from Timothy Gorringe Furthering Humanity: A Theology of Culture, Max Stackhouse Apologia: Contextualization, Globalization, and Mission in Theological Education and Kevin Vanhoozer To Stake a Claim: Mission and the Western Crisis of Knowledge, have drawn on missiological research.
Sunday, January 27, 2013
mission as a “converting” ordinance
This is some of what I wrote today.
Wesley described Holy Communion as a ‘converting ordinance,’ an event in which through participation in the event of Communion, people encounter Christ. In a sermon on the verse “Do this in remembrance of me,” he wrote:
But experience shows … Ye are the witnesses. For many now present know, the very beginning of your conversion to God (perhaps, in some, the first deep conviction) was wrought at the Lord’s Supper. John Wesley, The Works of the Reverend John Wesley, Vol 3, p. 188-9
It is worth noting first, the language of “experience” and “witnesses,” and thus the priority of experience in Wesley’s theology. Second, the language of “beginning” and “first,” suggesting that conversion is a process. Third, that participation in the ordinance changes the participants.
This provides a theological lens by which to explore innovation as a “converting ordinance,” to consider that while “Fresh Expression Case Study” might have set out to “convert,” the journey of innovation resulted in their experiencing a number of conversions: five in total,
- Conversion of senses
- Conversion to hope
- Conversion by community
- Conversion through journey
- Conversion in humanity
Innovation thus becomes a “converting” ordinance. It changes sender, sent and sendee (the intended recipient of the message).
Monday, December 31, 2012
The Last Supper at work for mission -Gustave Van De Woestijne’s
Gustave Van De Woestijne is a Flemish Expressionist painter of the early 20th century. His work includes The Last Supper and it is huge.
It hangs almost floor to ceiling in the Groeninge Museum, Brugge, Belgium. (Image is on flicker here)
In the Catholic context of Belgium, surrounded by the religiosity of previous centuries, it is a stunningly unreligious piece of work. One simple full loaf of bread sits on the table. There is no cup, grapes or any other food on the table. Around the table are clustered 12 disciples, portrayed as workers, Flemish miners or farm hands.
Which leaves the size. Why paint what is one of the largest paintings in the Museum? Why make something so ordinary so large?
Either a sign of no faith? A critique of the ceremony and wafer thin spirituality of the religion he has experienced? It certainly has the checkerboard floor often used in religious art.
Or full of faith? A reminder of the very large place for God in the ordinary, in simple bread, shared among workers hands? If so, it has echoes of the worker priest movement, such an intriguing mission development in France, among Catholics, in the 1940s. Priests asked to be freed from parish duties in order to work, in factories, in order to try and reconnect with the working class. It is a fascinating, bold, and innovative approach to mission, that was closed down by the Pope within a few decades.
It is the type of fresh expression/emerging church I’d love to see, one that jumps out of middle class subcultures and across class boundaries, out from church and worship and among the 24/7 patterns of working life. A movement that could only be nourished by a Jesus breaking bread with workers around ordinary tables of life.
Wednesday, November 14, 2012
What is mission? “the effort to effect passage over the boundary between faith in Jesus Christ and its absence.” (Jonathon Bonk, Preface to Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology, ix)
Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology is a wonderful gift.
Skreslet provides an overview of recent trends in missiology. Books like these are gold. They allow a person and an institution to locate their questions, their research, their reading. In my case, as I research popular culture, how can it find a place in missiology? As I teach mission shaped ministry, how might the mission at work be located within global mission trends?
Chapter one. Who Studies Christian Mission, and Why?
The chapter begins with a resurrection story. It notes how in the 1960s and 1970s, missiology was in decline. “At many institutions, chairs of mission studies were reoriented and then connected to more politically correct areas of the curriculum, such as ecumenical theology, comparative religion, third world theology, intercultural theology, or world Christianity.” I can see many of those pressures still at play in the Uniting Church in which I currently work.
This decline was prompted by the evaluation of the colonial era. The decline also coincided with a growth in secularity in the West.
However despite unease in the West, Christian mission has grown, often generated by churches outside the West. “The astonishing and quite unexpected vitality that now marks Christian mission worldwide invites scholarly attention.” (2) There has been an explosion, especially since the 1990s, in mission studies, in new journals and new lecturing positions (including here at Uniting College).
Skreslet suggests two current approaches to reflecting on mission are at work.
First, curricular. Introductions in mission have developed in connection with particular training courses. Examples cited include Perspectives in World Christianity, Following Christ in mission and Missionaries of Christ.
Second, theological reflection. “[M]issiology is taken to be a shorthand term for theology of mission, theology of the apostolate, or sometimes the theory of mission.” (4) Examples cited include Transforming Mission, Missiology: An Ecumenical Introduction, Contemporary Missiology: An Introduction, Concepts of Mission: The Evolution of Contemporary Missiology and (especially for Australian’s), Introduction to Missiology.
Skreslet is “not convinced that theology of mission [this second approach] is the best avenue by which to approach the field of missiology.” (9) He is concerned that it privileges certain data. “For modern theologians operating in the West, scripture, tradition and Christian expereince are the sine qua non of their craft … Issues of culture and the existence of other religious traditions may enter into these discussions, but they typically do in in the guise of environmental factors.” (9-10)
In other words, the abstract is more important than the particular. And theologians are more important conversation partners than historians, sociologists and anthropologists. “What we have today, by and large, are many introductions to mission theology but very few treatments of missiology as a whole.” (11)
Skreslet is encouraged by current patterns in dissertation research, younger scholars are pushing the boundaries of missiology ever wider. Every kind of scholarly enquiry can be, and is being, explored.
Having surveyed the field, Skreslet then defines missiology as “the systematic study of all aspects of mission.” (12) It is an intersection point of many disciplines, including secular. He argues for a “community of practice,” a set of “particular scholarly habits.” (13)
First, interest in crossing boundaries and how contact with cultures might transform senders and receivers.
Second, reality of faith and non-faith. It expects a critical empathy with what is being studied.
Third, an integrative impulse. “Christian mission is a social phenomenon that encompasses an unlimited number of local contexts, each of which may be affected by global trends. Every layer of culture – from the material to the conceptual – may be engaged when faith is shared across national, ethnic, and linguistic boundaries.” (14)
Friday, September 21, 2012
the clash of mission images in 2 Corinthians
At first glance, the images of mission in 2 Corinthians 5 sit in stark contrast with the images of mission in 2 Corinthians 6.
In one (2 Corinthians 5), the church are ambassadors of reconciliation. This image is central to the formation and identity of the Uniting Church. In 2 Corinthians it is framed by internal conflict. A church body is divided and in response comes the call for reconciliation. This is intriguing, a stark contrast to images of mission that begin with what God is up to in the world, that pay attention, as in Romans 8:22, to the groaning of creation.
In the other (2 Corinthians 6), the church is called to be no longer yoked with unbelievers. How can this be? How to reconcile, without being in relationship? It seems in stark contrast with the images of mission that begin with Incarnation, with listening in and among, of community development.
Are Paul’s images in conflict?
Well, first, the word “daughters”, which Paul adds in 2 Corinthians 6:18 to the Old Testament text he is quoting. Witherington (Conflict and Community in Corinth) decides that Paul “was more egalitarian that many think, and this text shows his desire to be reconciled with both his male and female converts in Corinth.” (406). In other words, reconciliation remains at work.
Second, 2 Corinthians 6 makes reconciliation practical. It involves whom we eat with and talk to. In other words, it is never simply a God-human relationship. It is also a human-human relationship, the interactions with have with others, our moral and social boundaries in all of life.
What appears at first to be a clash in fact becomes a picture of an alternative future, a reconciling faith with radical social implications for God’s people. Which leaves the question: what is the impact of a mission image (2 Corinthians) that begins with a broken church, in contrast to a mission image (Romans) that begins with a broken creation?
Tuesday, August 28, 2012
conversion and the Uniting Church Preamble
It was great to drop into one of our integrative classes today for a lecture on the Missiology of Conversion.
We have introduced two compulsory Integrative topics in our new Bachelor of Ministry. Rather than assume that by some sort of informal osmosis, students somehow miraculously become able to weave together theory and practice, Bible and ministry, leadership and theology, we’ve decided that we actually need to both model and expect integration.
So the two compulsory Integrative topics explores six models of theological reflection (from Theological Reflection: Methods).
To ground the models, each year a different theme is chosen. The four teaching streams at Uniting College – Bible, missiology, leadership, discipleship – speak to that theme, while the students workshop a case study from their ministry context, using one of the six suggested theological models.
The theme this year is conversion. So on behalf of the missiology stream I introduced a number of contemporary missiologies of conversion.
First, the Uniting Church Revised Preamble to the Constitution. I suggested the Preamble provided a fascinating approach to conversion – God is already present, faith must be embodied in just deeds, conversion invites all parties are in an ever-deepening Gospel process.
Second, we sat with an essay by Wilbert Shenk in Landmark Essays in Mission and World Christianity which outlines trends in mission in the non-Western world. What do we need to hear, to absorb, from all parts of the globe, not just the Western part, as we begin to think about conversion? What are the best practice insights regarding church, Spirit, Jesus, gospel and culture that need to be shaping us?
Third, a childrens story by Joy Cowley (Tarore and Her Book), which documents how indigenous people in New Zealand were the primary agents in the spread of the Gospel. Again, the story provides a fascinating approach to conversion – God is already present, faith must be embodied in just deeds, conversion invites all parties are in an ever-deepening Gospel process.
Fourth, we conversed
- What insights from the Preamble might guide conversion?
- What does “already encountered” (Para 3) mean for conversion?
- What practices would enable conversion to have a trajectory toward “same love and grace fully and finally revealed in Jesus Christ” (Para 3)?
- What does “integrity of the Gospel proclaimed” (Para 6) for the mission of the church, past and present?
It was a rich and energising discussion – of mission, of Uniting Church theology, of history.
Wednesday, August 01, 2012
the limitations of single emotion churches
I had a wonderful afternoon with leaders from the Grace network today. It was my first speaking gig as Principal among Uniting Church leaders and needless to say, I woke early, nervous and prayerful.
The Grace network had asked me join them to reflect on mission. I did three things with them.
First, I used the Jesus Deck to engage Matthew 9:36ff. Those gathered offered some great insights and it was wonderful to see the way, once again, that the Jesus Deck opens up such rich conversation.
Second, I suggested a missiological reading of Matthew 9:36ff. I noted the link between compassion, prayer and the sending of the disciples. In other words, mission began with the emotion of compassion. I noted other emotion words around Jesus – anger, love, sorrow – and pointed out how each led to a different expression of mission – anger led to mission as justice-making, love led to mission as disciple-making, sorrow led to mission as intercession.
I suggested that at times the Uniting Church came across as a single emotion church. Some parts make a big deal of justice, but seem to be less passionate about disciple-making or prayer for healing. Other parts make a big deal of proclamation, but seem less passionate about justice. In contrast, the mission of Jesus was wholistic in emotional and mission.
Third, I invited group work on what it might mean to help people mature in their feelings and this generated a lot of excellent discussion (shaped by what I blogged last week regarding A Question of Principal 4). Hopefully I left them with some sense of what is shaping me as Principal – growing people in mission. I certainly left richer for having been with folk working so closely and carefully with people and congregations. On the way, I was asked for some helpful books …
Tuesday, June 12, 2012
missiology and salt-making
I’ve been slowly plowing my way through Salt: A World History by Mark Kurlansky. (One of the upsides of Kindle – it was going free a few months ago. It’s one of the things I love about e-readers, the way I’ve started reading things I never normally would, simply because books are now paper-less). At 486 pages, it’s taken a few months. (One of the downsides of Kindle – there are no visual clues for how big a book is!)
It takes that everyday household – salt – and explores it through history, it’s role as currency, as instigator or wars, in shaping empires and inspiring revolutions. It’s a fascinating walk through human cultures, as seen through something we all take for granted. I couldn’t help reading it with a missiology eye. (For more on a missiology of salt, see here, insights from Marianne Sawicki’s Crossing Galilee: Architectures of Contact in the Occupied Land of Jesus).
The importance of social action
Soon after that, a cleric named de la Marche distributed potatoes to poor parishioners and was nicknamed d’eskop ar patatez, the potato bishop.
Imagine being known, honoured even, as the “potato bishop.” Yes to mission as social action, as care for the poor.
The importance of listening
At the time of the American invention of the jar, a western missionary, one Father Imbert, had gone to China to study the ancient wells of Sichuan. He reported on more than 1,000 ancient wells drilled to great depths and brine lifted in long bamboo buckets. He also observed that the Chinese had elaborate techniques for recovering broken drill shafts. In the West, such obstructions were often the cause of a well being abandoned.
Here is the missionary as learner, as researcher, as culture explorer. In so doing, we are reminded of the creativity of Chinese culture.
The colonising impact of cultures
Unlike the French and the Spanish, English settlers and their American descendants tended to bring salt with them rather than find it where they went.
Might there be something in English/American cultures that prefers to impart rather than contextualise, import rather than nourish what is? Yet in contrast, in the midst of a recipe, the following made me think.
silphium root [a rare plant from Libya much loved and consequently pushed to extinction by the Romans]
Yet here is a Roman culture that is responsible for not nourishing what is local. We often hear Western industrialised cultures blamed for environmental damage, yet here is an early culture killing a plant species.
The contemporary cultural shift
The book finishes with our contemporary world. It describes the rise of monopolies, the two global multinationals that now dominate world salt production. Yet it notes a shift, first in young people moving back to traditional salt-making areas to farm their own salt and second, in consumer demand.
Unlike with the big companies, here the future is quality, not quantity. They command high prices for their salt because it is a product that is handmade and traditional in a world increasingly hungry for a sense of artisans.
It all resonated for me with John Drane’s, After McDonaldization: Mission, Ministry, and Christian Discipleship in an Age of Uncertainty
Uniformity was a remarkable innovation in its day, but it was so successful that today consumers seem to be excited by any salt that is different.
The place of contextualisation. The potential for artisan church.
Tuesday, May 29, 2012
Does the Trinity and Rublevs Icon prioritise worship over mission?
Does Rublev’s Icon encourage a church gathered in worship, rather than a church scattered in mission?
Such is my question as I prepare to speak on mission, including leading worship, amongst leaders of the Uniting churches of the South East on Saturday. It is the only speaking engagement I’m doing in the 3 months of sabbatical. I had said yes before the sabbatical option came up, so I felt it was a commitment I had to honour.
In preparation, I’m aware that the Sunday coming is Trinity Sunday. So the obvious place to go is to Trinity and mission. Here’s what I wrote in 2004.
At the heart of the Trinity is three persons – Father, Son and Spirit – in the giving of love. Love is shared between persons, in an unlimited, ever-spiraling flow of love. The church fathers used to call this perichoresis – the divine dance of love. It is a beautiful metaphor; fluid, whole-bodied, dynamic.
What makes this missional is that this dynamic, fluid, flowing love is shared with the world, in creation, in Christ, and in the activity of the Spirit. This flow of love refuses to remain self-centred.
When God breathes breath into humanity, created in the image of God, we see the relational love of the Trinity shared. Love is never self-indulgent. In Christ, the relational love of the Trinity is shared. The sharing is so radical, so complete, so life-giving, that one person of the Trinity will die for the Other. The affirmation that the Spirit is in our world reminds us that love is always calling us, always inviting us out of our circles, out of our understandings of community, out of our walls and set practices. In this sense the Trinity is missional,
Further, the Trinity offers us unity and diversity, one love shared between three distinct persons. This also guides our mission. The missional church will be an expression of the shared love of God. Equally the missional church will be locally distinctive, a unique, grounded expression of the God-head.
Thus talk about church and mission needs to be grounded in our understandings of God as Trinity. A “missional church” is not new, but a recovering of very ancient understandings, in which we live, we create, we emerge, as an outflow of the shared love of God. We seek to express fluid, whole-boided, dynamic love. We honour the unity with other expressions of church, we applaud diversity, we celebrate uniquely grounded differences.
I’m still happy with that, some 7 years on. But how to express such concepts – intellectual and theological in worship?
One option could be to invite them to draw in the beautiful sandy beaches around Robe, like here. Another could be to adapt the Rublevs Icon children’s talk, which I did with such positive feedback when I preached last year at Brighton Uniting on Trinity Sunday.
But it raises the question with which I began: Won’t contemplation of the icon simply leave me sitting at the table with Jesus? Doesn’t it encourage a church gathered in worship, rather than a church scattered in mission?