Friday, August 01, 2008

We Still Exist

So our fan club has posted their sadness in our lack of posting (thanks for noticing!) and I thought it might be worth coming out of lurk-mode to give an update on us a bit ...

Moving to Barrie has been an incredible - but VERY busy - experience.  After years of feeling very torn about "where" we live, we feel very much connected to Barrie, and have a strong desire to root ourselves deeply in this community.  Feeling rooted in one place also means unpacking from three years of transient-life - four trips across the ocean, 15 months out of country, 17 months living in other people's homes, and two two-week-notice moves leaves an incredible wake of unsorted boxes and lack of storage furniture for four people!  

So Trevor's been tucking into a new job that he actually wants to keep (he gets to work from home 9 days out of 10 and is THRILLED!) and the girls and I have been out and about in the parks and shops and community places in Barrie building relationships as much as possible.  

On top of that, I have completed my doula training - I am now officially Heather Morgan, CD (CBI) (for more information, visit www.fullcircledoula.ca) and have attended three births in the last two months - with another one/two births in the next week!

The unpacking is happening in and around the edges of all of that - we finally have a guestroom, and are so excited to see the Haven of Rest that it has become.  We are eager for God to fill it, though feel that He needs to take scheduling into account a bit better ... we only have one room, and it seems we've either got two people who need it simultaneously or no one to fill it at all!

And as we have attempted to get to know Barrie better we have realized just how empty this end of the city is in terms of (findable) Christian community.  We look around our home and realize we could easily house a church of 20 - 40 and wonder just what God has in store for us ... 

So our minds and bodies have been occupied in this new phase of the journey - but as the dust settles (literally, in this brand new development!) we will have mental space to post again ...

Just got called for a birth!


Sunday, April 20, 2008

Sun and ice.

There's something slightly surreal about walking along the beach in a t-shirt at sunset, watching the kids dig sandcastles and play on the slides, while the last of the winter ice is still crushing against the shore, and looking out over the bay we could walk across a few short weeks ago.
It's also very beautiful, and a welcome antidote to a hectic weekend of renting trucks, shifting boxes, installing dishwashers, phoning lawyers and all the other activities that go along with moving house.

Monday, April 14, 2008

A brief pause ...

Well, after nine months, it would appear that the "labour pains" of buying a new build house are finally going to produce something.

We are moving on Friday!!!! We went up last weekend, and realized that there were several little "glitches" to work out, but we're still officially moving. (And now that we've moved everything up from the basement to the main floor of my parents' house to aid in moving, we'd BETTER move on Friday!) ;-)

I'm hoping to be back at working through Bonhoeffer in a week or two, but wanted to preliminarily give my excuses for being incommunicado.

Oh, and just to give you a foretaste - here's what the kitchen looked like on Saturday ...


Please - if you are ever going to be in the Barrie area, get in touch - we'd love to welcome you in!

Thoughts on 'Single-Minded Obedience'

I had a hard time with this chapter, to be honest. Especially as we are in the midst of buying a large house out in the suburbs - ostensibly because we think that there is something God wants us to do that will require the amount of space that this house will have, but frankly, are we just deluding ourselves for our own personal pleasure? As such, this chapter was a bit of a hard thing for me to figure out. Because Bonhoeffer isn't actually saying that everyone should choose voluntary poverty, but he is saying that in whatever Jesus is calling you to you must respond 100% - its not enough to just pay lip-service to it, to say its a good idea and then ignore it.

But how, today do we hear this call? How, today do we discern between all of the voices telling us all of the things that we "should" do? Even within the Christian world, it would be easy enough to jump on this person or that person's bandwagon, to give 100% to a cause or a vision that wasn't actually Christ's call on our own personal lives. Is it enough to say that I feel strongly about going in this direction (or in Christianese, "God has put a burden on my heart"), and the opportunities all seem to be lining up so I'll walk forward until I get told to stop? It seems to me that Bonhoeffer is making a case that obedience looks like something more than that, but I cannot honestly say that I know what that would look like.

Very open to thoughts on this one ...

Saturday, April 12, 2008

Background Notes from Bonhoeffer, Chapter 3 - Single-Minded Obedience

In chapter three, Bonhoeffer begins again where he left off in chapter two - with the rich young ruler.
If, as we read our Bibles, we heard Jesus speaking to us in this way to-day we should probably try to argue ourselves out of it like this: "It is true that the demand of Jesus is definite enough, but I have to remember that he never expects us to take his commands legalistically. What he really wants me to have is faith. But my faith is not necessarily tied up with riches or poverty or anything of the kind. We may be both poor and rich in the spirit. It is not important that I should have no possessions, but if I do I must keep them as though I had them not, in other words, I must cultivate a spirit of inward detachment, so that my heart is not in my possessions." Jesus may have said: "Sell thy goods," but he meant: "Do not let it be a matter of consequence to you that you have outward prosperity; rather keep your goods quietly, having them as if you had them not. Let not your heart be in your goods." ... The difference between ourselves and the rich young man is that he was not allowed to solace his regrets .... he went away sorrowful. Because he would not obey, he could not believe. In this the young man was quite honest. He went away from Jesus and indeed this honesty had more promise than any apparent communion with Jesus based on disobedience.
Bonhoeffer than argues the case for obedience, but eventually comes around to this:
In the last resort what matters is not what the man does, but only his faith in Jesus as the Son of God and Mediator. At all events poverty or riches, marriage or celibacy, a profession or the lack of it, have in the last resort nothing to do with it - everything depends on faith alone. So far then we are quite right; it is possible to have wealth and the possession of this world's goods and to believe in Christ - so that a man may have these goods as one who has them not. But this is an ultimate possibility of the Christian life, only within our capacity in so far as we await with earnest expectation the immediate return of Christ. It is by no means the first and the simplest possibility.
Then the summation:
The actual call of Jesus and the response of single-minded obedience have an irrevocable significance. By means of them Jesus calls people into an actual situation where faith is possible. For that reason his call is an actual call and he wishes it so to be understood, because he knows that it is only through actual obedience that a man can be liberated to believe.
He then goes on to argue that this is not about human merit - of
insistence on preliminary conditions before faith becomes possible. Obedience to the call of Jesus never lies within our own power. If, for instance, we give away all our possessions, that act is not in itself the obedience he demands. In fact such a step might be the precise opposite of obedience to Jesus, for we might then be choosing a way of life for ourselves, some Christian ideal, or some ideal of Franciscan poverty. Indeed in the very act of giving away his goods a man can give allegiance to himself and to an ideal and not to the comman of Jesus. He is not set free from his own self but still more enslaved to himself. The step into the situation where faith is possible is not an offer which we can make to Jesus, but always his gracious offer to us.

Thursday, April 10, 2008

Thoughts on 'The Call to Discipleship'

I think the thing that got my brain going the most on this chapter was a simple question - if Bonhoeffer is right, and there is no value in "voluntary discipleship", then how can you tell what is voluntary discipleship, and what is answering the call of Christ? In our own lives? In the lives of those we long to disciple?

And of course the corollary, is Bonhoeffer right?

Wednesday, April 09, 2008

Background Notes from Bonhoeffer - Chapter 2 'The Call to Discipleship'

The response of the disciples is an act of obedience, not a confession of faith in Jesus.
Bonhoeffer spends the second chapter of his book talking about our call to discipleship. He begins by discussing the calling of Matthew (or Levi).
Because Jesus is the Christ, he has the authority to call and to demand obedience to his word. Jesus summons men to follow him not as a teacher or a pattern of the good life, but as the Christ, the Son of God.

...And what does the text inform us about the content of discipleship? Follow me, run along behind me! That is all. To follow in his steps is something devoid of all content.
He contrasts this calling with the experiences of three would-be disciples to make the following point:
Discipleship without Jesus Christ is a way of our own choosing. It may be the ideal way. It may even lead to martyrdom, but it is devoid of all promise. Jesus will certainly reject it.
The passage he refers to is Luke 9:7-62:
The Cost of Following Jesus
As they were walking along the road, a man said to him, "I will follow you wherever you go." Jesus replied, "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head." He said to another man, "Follow me."But the man replied, "Lord, first let me go and bury my father." Jesus said to him, "Let the dead bury their own dead, but you go and proclaim the kingdom of God." Still another said, "I will follow you, Lord; but first let me go back and say good-by to my family." Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God."
He then makes points about each would-be disciple. Bonhoeffer says that the first would-be disciple volunteers on his own, but cannot, on his own choose the life of suffering that is involved in true discipleship.
No man can choose such a life for himself. No man can call himself to such a destiny, says Jesus, and his word stays unanswered. The gulf between a voluntary offer to follow and genuine discipleship is clear.
The second would-be disciple, says Bonhoeffer, wants to ensure he fulfills the law first, and then wants to follow.
A definite legal ordinance acts as a barrier between Jesus and the man he has called. But the call of Jesus is stronger than the barrier. At this critical moment nothing on earth, however sacred, must be allowed to come between Jesus and the man he has called - not even the law itself.

The third would-be disciple again attempts to volunteer as a disciple - and even stipulates the terms upon which he will do so.
...although he is ready enough to throw in his lot with Jesus, he succeeds in putting up a barrier between himself and the Master. "Suffer me first." He wants to follow, but feels obliged to insist on his own terms. Discipleship to him is a possibility which can only be realized when certain conditions have been fulfilled. This is to reduce discipleship to the level of the human understanding.
So far, Bonhoeffer's "Steps to Discipleship" look a little like this:
  1. The Call
  2. Clean Break From Previous Existence (places the disciple in a place where faith is possible)
    So long as Levi sits at the receipt of custom, and Peter at his nets, they could both pursue their trade honestly and dutifully, and they might both enjoy religious experiences, old and new. But if they want to believe in God, the only way is to follow his incarnate Son.
Then Bonhoeffer wrestles for a while with:
only he who believes is obedient, and only he who is obedient believes
Do this! Give up that! Leave the ship and come to me! When a man says he cannot obey the call of Jesus because he believes, or because he does not believe, Jesus says: 'First obey, perform the external work, renounce your attachments, give up the obstacles which separate you from the will of God. Do not say you have not got faith. You will not have it so long as you persist in disobedience and refuse to take the first step. Neither must you say that you have faith, and therefore there is no need for you to take the first step. You have not got faith so long as and because you will not take the first step but become hardened in your unbelief under the guise of humble faith.'
He goes on to discuss the story of the rich young ruler.
The answer to the young man's problem is - Jesus Christ. He had hoped to hear the word of the good master, but he now perceives that this word is the Man to whom he had addressed his question. He stands face to face with Jesus, the Son of God: it is the ultimate encounter. It is now only a question of yes or no, of obedience or disobedience. The answer is no. He went away sorrowful, disappointed and deceived of his hopes, unable to wrench himself from his past.
And then he finishes the chapter by comparing the rich young ruler to the introduction to the parable of the Good Samaritan.

Monday, April 07, 2008

Thoughts on 'Costly Grace'

One of the questions we've been asking for a long time is what is the point of going to church on a Sunday morning. It often feels like it is simply an opportunity for people to make themselves feel better about themselves - sing some happy-clappy songs, listen to a self-help sermon, exchange some sincere smiles over bad coffee and get on with your life. We've been frustrated by the lack of depth that we've met in churches, the lack of change that it feels like people are willing to even discuss (much less achieve) in their lives. In otherwords, the lack of discipleship and interest/willingness to engage in the process of discipleship.

Another concurrent question we've been asking is how did a "Christian" country - Germany in the 1930s - allow the attrocities of Nazi Germany to be perpetuated within its borders and beyond?

All that is to say that this chapter really resonated with me - it captured my interest in the book and made me feel like there was something relevant here for me to learn from. This is why:

Bonhoeffer wrote this in Germany in 1937 - two years before the outbreak of World War II. His treatise is that without the discipleship of costly grace the church is completely ineffectual, and furthermore has been inoculated from the power of the call of Christ on an individual's life. His explanation of what this inoculation looks like is actually a bit frightening - lets recap:
We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. ... We poured forth unending streams of grace.
According to Bonhoeffer, the German church was willing to do anything to get people to come through its doors. The important thing was bums on seats, and to achieve this end the church was willing to prostitute itself to as many citizens as possible - selling for the cheapest price that it might obtain the largest numbers.
But the call to follow Jesus in the narrow way was hardly ever heard.
Calling people to follow Jesus along his narrow way is not a great way to get people flocking. This is a costly choice - Jesus promises that it will be. And if we can have grace on the cheap, why would we need to make the costly choice of grace? We've had our 'grace shot', we're inoculated against our guilt, we've listened to our self-help sermon, worded in such a way as we can feel like we're probably all right after all ("not as bad as Mrs. Buggins over in the third pew ... did you hear what she did last week?!?")

And equally if our churches have been able to gain the outward signs of success - a large parking lot, full to bursting every Sunday morning; a healthy balance on the offerings from week to week - without the cost of investing individually into people's lives; the cost of church discipline as well as baptism; the cost of confession as well as communion; to be honest, these days, the cost of communion as well as the sermon; then why would they trade the outward expressions of success for the challenge and upheaval of costly grace?

Bonhoeffer, although writing over seventy years ago, is asking the questions that many are asking today - how can the Church have an impact on its world? How can Christians live out their calling and their mission in the 21st century? And as much as we look for answers that are big, new, showy, and important, perhaps Bonhoeffer's answer - discipling individual Christians with costly grace - is an avenue we may find, in the long run, bears far more widespread impact.

I recently overheard someone who was mussing about the effectiveness of the early disciples on their world, versus the impact of the emergent church on North America. They were commenting specifically on Peter, and his ability to go from scared, Christ-denying, promise-forgetting fisherman to the rock upon which Christ built his Church. Yet if you were to ask Bonhoeffer how Peter was able to achieve this radical transformation you would get a very simple answer: Christ called, Peter gave up everything, obeyed in faith and followed. In otherwords, he was offered - and he chose - the discipleship of costly grace. But more about that in Chapter 4.

Sunday, April 06, 2008

Background Notes from Bonhoeffer, Chapter 1 - Costly Grace

Dietrich Bonhoeffer. "The Cost of Discipleship". Notes from Chapter 1 - 'Costly Grace'

The first chapter of Bonhoeffer's treatise on discipleship is about grace. Bonhoeffer contrasts "cheap grace" with "costly grace". He says:
Cheap grace is the deadly enemy of our Church. We are fighting to-day for costly grace.
He then goes on to describe the differences between cheap and costly grace.

Cheap Grace:
  • grace as a doctrine, a principle, a system
  • forgiveness of sins proclaimed as a general truth
  • the love of God taught as the Christian "conception" of God
  • intellectual assent to the ideal of forgiveness is seen to be sufficient to secure remission of sins
  • no contrition required
  • no real desire to be delivered from sin
  • justification of sin without the justification of the sinner
  • "Grace alone does everything, they say, and so everything can remain as it was before."
  • preaching of forgiveness without requiring repentence
  • baptism without church discipline
  • Communion without confession
  • absolution without personal confession
  • grace without discipleship
  • grace without the cross
  • grace without Jesus Christ, living and incarnate
Costly grace, on the other hand:
  • treasure hidden in the field
  • kingly rule of Christ which causes the disciple to leave his nets and follow him
  • the gospel which must be sought again and again
  • the gift which must be asked for
  • the door at which a man must knock
  • condemns sin yet justifies the sinner
Bonhoeffer uses the life of Peter to argue that grace and discipleship were intended to be intrinsically linked. But when the world became "Christianized" in the 4th century, Bonhoeffer says,
and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost.
He then goes on to give a history of the rise of the monastic movement.
Thus monasticism became a living protest against the secularization of Christianity and the cheapening of grace. But the Church was wise enough to tolerate this protest, and to prevent it from developing to its logical conclusion. It thus succeeded in relativizing it, even using it in order to justify the secularization of its own life. Monasticism was represented as an individual achievement which the mass of the laity could not be expected to emulate. By thus limiting the application of the commandments of Jesus to a restricted group of specialists, the Church evolved the fatal conception of the double standard - a maximum and minimum standard of Christian obedience.
Bonhoeffer then moves on to Martin Luther and the Protestant Reformation. Luther, who had entered the monastic life for the purpose of reaching that maximum standard was confronted with a reality check.
[God] showed [Luther] through the Scriptures that the following of Christ is not the achievement or merit of a select few, but the divine command to all Christians without distinction.
Having met with this understanding of grace, Luther renounced his vows, and
taught that man cannot stand before God, however religious his works and ways may be, because at bottom he is always seeking his own interests.
However, Luther's followers managed to twist the understanding once again from costly grace, to cheap grace.
If grace is God's answer, the gift of Christian life, then we cannot for a moment dispense with following Christ. But if grace is the data for my Christian life, it means that I set out to live the Christian life in the world with all my sins justified beforehand. I can go and sin as much as I like, and rely on this grace to forgive me, for after all the world is justified in principle by grace. I can therefore cling to my bourgeois secular existence and remain as I was before, but with the added assurance that the grace of God will cover me.
And then Bonhoeffer goes on to explain why the Lutheran organized Church is collapsing around them.
We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? ... What are those three thousands Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country to-day? ... Cheap grace has turned out to be utterly merciless to our Evangelical Church.
Bonhoeffer is explicit when he lays out the effect this cheap grace has had on our spiritual lives.
Instead of opening up the way to Christ it has closed it. Instead of calling us to follow Christ, it has hardened us in our disobedience. Perhaps we had once heard the gracious call to follow him, and had at this command even taken the first few steps along the path of discipleship in the discipline of obedience, only to find ourselves confronted by the word of cheap grace. Was that not merciless and hard? The only effect that such a word could have on us was to bar our way to progress, and seduce us to the mediocre level of the world, quenching the joy of discipleship by telling us that we were following a way of our own choosing, that we were spending our strength and disciplining ourselves in vain - all of which was not merely useless, but extremely dangerous. After all, we were told, our salvation had already been accomplished by the grace of God. The smoking flax was mercilessly extinguished.
And thereby Bonhoeffer reaches his chapter's concluding question:
It is becoming clearer every day that the most urgent problem besetting our Church is this: How can we live the Christian life in the modern world?

Dietrich Bonhoeffer - The Cost of Discipleship

I finally picked up Bonhoeffer's "The Cost of Discipleship" this weekend. I've been meaning to read this book for years. I now know both why I needed to read it, and why I haven't read it yet! It is heavy going, but it is full of so much depth and value.

I'm not overly great at the kind of thinking exercise that this book requires of a person, so for my own benefit primarily, I'm going to spend some time over the next few weeks blogging through the chapters. I would LOVE some feedback from anyone who wants to comment on this - I'd love it even more if someone would read alongside with me and we could discuss what Bonhoeffer's saying in more depth. I feel there is a ton of great value and practice in what he is saying, but its not a book to be simply read and put down. I think it'll take some head-scratching to get it.

Blessing ...

Trevor's spent a bunch of time this past few months talking about Genesis 12:2.
"I will make you into a great nation
and I will bless you;
I will make your name great,
and you will be a blessing."
Basically, God says, "Hey Abraham! I've got some really cool news for you! I'm going to bless you, and because of my blessing of you, you're going to get to bless other people!"

Genesis 1 - 11: The credits are rolling - there's the world, and there's people, and there's sin, and here's the account of this person and this person, and now, this is the account of Abraham.

Act 1, Scene 1, the very first statement to set the scene for the entire rest of the story, is God's covenant with Abraham. The whole rest of the book is about how this obscure Babylonian becomes the father of blessing - first to his family, then to his people, and eventually, through Christ, to the entire world.

Abraham doesn't get to live all of this out. He doesn't get to see the complete fulfillment, but God intends to make good on His promise. Therefore the role of Abraham's descendants is to be both the recipients and the conduits of God's blessing. And as Christians who have been grafted into the vine - merged into the stem so that we may partake of this blessing ourselves - we take on the role of conduits of God's blessing to others also.

Friday, March 21, 2008

Efficiency, management theory, spiritual development

Efficiency is a key concept to 20th century industrial processes, and much of 20th century management thought has been devoted to improving the efficiency of processes -- Taylor and Henry Ford were early pioneers in this field, and the Japanese concept of "Kaizen" is a word that means the continual improvement of processes (or the continual increase of efficiency).
This approach has been profoundly successful, especially in the manufacturing industry. Henry Ford could produce cars vastly more efficiently than his competitors, and today Toyota can build a car in far fewer hours than GM, thanks to a relentless focus on efficiency.

Church practice always reflects the cultural milieu in which it is found, and 20th century North American Christianity is no exception.

Here is the problem: for efficiency to be a meaningful concept, we need to be talking about a process, and measurable inputs and outputs. But the calling of the Church does not easily lend itself to this characterization. Can we measure spiritual growth? Can we put a numeric value on a soul? Is one lost sheep worth exactly 1/99th of the value of the remaining flock? I contend that the answer is no. Faced with the inability to quantitatively measure the Church's true callings, such as being bearers of God's light in a dark world, the Church has had to substitute less useful - but more quantitative - concepts. Typically these have been attendance and money. Both of which are easily measured.

Even the management theorists will tell you that if you measure the wrong things, you'll get the wrong results. People who are being evaluated toward a metric will work towards the achievement of that metric, even if it doesn't represent their fundamental goal.

For example, in the UK schools are evaluated on their ability to have a certain number of their students achieve a passing grade on annual standard tests. The unforeseen consequence of this legislation is that the vast majority of teacher's time can often be spent on students judged to be just below and just above the passing grade. There's no point in wasting time on struggling students who have no chance of passing the exam, or on gifted students who are expected to pass easily. The setting of the wrong quantitative metrics has unintentionally had a negative consequence on the education of a large number of children.

So it is with the Church. If we hire our staff on their ability to increase the headcount, or improve the financial turnover, that is exactly what they will do. It is far easier to increase headcount by recruiting from other congregations, than by introducing newcomers to Christ. Staff hired to achieve such requirements will be duty bound to stand against activities that measurably decrease "efficiency", such as spiritual growth at the possible expense of numerical growth and seeding new church plants.

Sunday, March 09, 2008

Back in the land of ice and snow

Well, we've been quiet the last couple of weeks, but that's mostly because we've done a bit of a 'scene-change'! We are now back in Canada, and following yet another snowstorm this weekend, Trevor and Kaitlyn took advantage of the snow to build an igloo.

For the record, this is how its done:

  1. The snow is packed down.
  2. Then, you tramp it down a bit more and make it smooth ...
  3. The first cut is made.
  4. The first block is out:
  5. The igloo begins to take shape.
  6. More blocks are needed.
  7. Trevor moves inside to continue building up.
  8. More blocks are cut for the entrance.
  9. Kaitlyn goes inside to check the igloo - its still drafty, but the perfect size for hiding away with a book! (note that Kaitlyn is completely inside the igloo!)
  10. Kaitlyn and Trevor pose in front of the completed form.
  11. After filling in the cracks, Trevor relaxes inside.

Monday, February 18, 2008

on raising boys

I listened to a podcast on CBC tonight speaking with Dr. Leonard Sax, author of Boys Adrift. He raises five issues on why boys are having a hard time succeeding in school and in life:

The Five Factors Driving the Decline of Boys

Video Games. Studies show that some of the most popular video games are disengaging boys from real-world pursuits.

Teaching Methods. Profound changes in the way children are educated have had the unintended consequence of turning many boys off school.

Prescription Drugs. Overuse of medication for ADHD may be causing irreversible damage to the motivational centers in boys’ brains.

Endocrine Disruptors. Environmental estrogens from plastic bottles and food sources may be lowering boys’ testosterone levels, making their bones more brittle and throwing their endocrine systems out of whack.

Devaluation of Masculinity. Shifts in popular culture have transformed the role models of manhood. Forty years ago we had Father Knows Best; today we have The Simpsons.

~ Dr. Leonard Sax

You can also read more about it on the Times Online.

'Significance' and Community

I've been thinking about how the way that we judge people as 'significant' impacts the way in which we incorporate people into our communities.

We tend to assume that people are valuable and significant when they have high economic, political or "religious" power and/or worth. This leaves people like the First Nations of the North America, who have much to teach us, for instance, on the subject of restorative justice out of the picture. It leaves out the stay-at-home mom, the young single mom on welfare, or the elderly. It also leaves out people like my friend's daughter Jasmine, who has Down's Syndrome, or our son, who lived for just three weeks. By failing to realize the values of those whose positions are not high and mighty, we fall into a trap - a trap we share with good company:

Mark 9:33-35

Who is Greatest?
They came to Capernaum. When he was in the house, he asked them, "What were you arguing about on the road?" But they kept quiet because on the way they had argued about who was the greatest.

Sitting down, Jesus called the Twelve and said, "If anyone wants to be first, he must be the very last, and the servant of all."

As we try to build community, I think we need to learn to value significance according to non-economic, non-political, and even non-religious ways. Jesus welcomed the children, blessed the bleeding woman, raised young girls from the dead, and sat with the woman at the well. He allowed the prostitute to anoint his body with perfume and declared in her defense that wherever his story was told, hers would be told also. On the flip side, he doesn't have much time for the religious leaders of his day, he tells the rich landowner to sell all he has, give it to the poor and come follow him, and he seems non-plussed by his audience with Pilate.

'Significance' and 'value' - just like so many other things - look different in the Kingdom. The question becomes, how do they look in our community?

Friday, February 15, 2008

Coping with civilisation

Although homo sapiens as a species has been in it's current form for perhaps 200,000 years, we've only very recently, in evolutionary terms, had to start coping with modern inventions like civilisation and agriculture. It struck me on the underground in London yesterday that I was surrounded by people whose bodies had evolved to be suited to hunting and gathering on the African savanna in small nomadic groups of perhaps 150. Yet there were more people than that crammed in upright as tight as sardines in a rickety tin box hurtling beneath the streets of London. And bizarrely enough, no one was trying to kill anyone else. It sometimes amazes me how flexible we human beings must be to be able to cope with such rapidly changing environments. Although the 10,000 odd years since the dawn of agriculture and civilisation may be a long time in historical terms, it's the blink of an eye as far as evolution is concerned. We've not had time for our bodies to adapt to things like agrarian diets, or sitting in office cubicles, and yet somehow we manage!

And yet, sometimes I wonder if perhaps our entire race is still processing what must have been a profoundly psychologically traumatic circumstance of the change from hunter-gatherer to agrarian society.

(The artwork is by Banksy, a very interesting British grafitti artist.)

Thursday, February 14, 2008

an example of what can be done in community

What would you say if I described a community that lived together in houses comprised of families, couples and singles successfully over ten to thirty years?

What if I told you that this community, over a period of ten years, welcomed over 300 unmarried women who could not afford maternity care and did not have any support systems, to live and work alongside them, and be tended to, for free, by some of the country's best midwives?

What if I added that those midwives (part of the community) had pioneered techniques that lowered the cesarean rate their community from the over 25% it is in most U.S. hospitals down to just over 1%? That they had also reduced the birth interventions (forceps, vacuum extraction) rate down to 0.55%? Or that they had an almost 100% breastfeeding success rate and had reduced the incidence of post-partum depression from 10 - 20% down to less than 1%?

What if I also added that they had seen emotional and relational healing in the midst of women giving birth?

This starts to sound pretty cool, doesn't it?

This is what I discovered when I recently read Ina May Gaskin's book, "Ina May's Guide to Childbirth", which includes over a hundred pages of stories of birth at The Farm - a secular, hippie, intentional community in Tennessee. While there is much that I probably wouldn't agree with in the practices of The Farm (shared marriage being very high up there!) I felt truly challenged by the effectiveness of this community, particularly as they sought to find a way to care for the over 2000 women who gave birth in their community.

Just something to think about. Oh, and if you're interested in childbirth, or pregnant (or have a wife who is pregnant) this book is WELL worth a read!

Wednesday, February 13, 2008

Goth Eucharist

Wow. I attended a Goth Eucharist last night. Held in St. Edward King and Martyr Church, Cambridge, the birthplace of the English Reformation, it was a profound experience.
Sitting next to the pulpit where the first English reformers preached from. Listening to Pink Floyd and VNV Nation. Letting the words of the Anglican liturgy roll over me in a dark, candlelit nave. Going out to the bar afterwards to debate theology, artificial intelligence and quantum mechanics with a bunch of Cambridge post-grads. I only wish I'd found out about this service earlier.

While I wouldn't classify myself as 'goth', I do appreciate the goth aesthetic. And it was both intriguing to attend church as a cultural 'outsider', and also to experience a service that didn't require it's congregants to reject their own culture before attending. In fact, it was perhaps the most accessible church event I've been to in a long time. I met people who described themselves variously as christian, agnostic and atheist, and yet everyone seemed able to engage with the service to the level they felt comfortable.

All in all a fascinating evening.

Tuesday, February 12, 2008

Genocide in "Christian" Africa

Even before the recent events in Kenya, countries in Africa that boast some of the highest rates of "Christians" have had a mind-numbingly painful few decades of genocide. In the 1990's it was Rwanda and Uganda, earlier this decade it was Nigeria (still not a "safe" place), and this year it is Kenya (though this is not by a long shot the first time that Kenya has been politically volatile to the point of death). Many would attest to the devastation that has occurred in South Africa as well. Few remember now the intractable wars between Ethiopia and Eritrea. Although there is much political instability and violence in other parts of Africa, just these few examples are enough to make the strikingly painful point: although Christian missionaries "succeeded" in "evangelising" Africa, I fear they failed to disciple Africa.

And I make this point, not to criticise African Christians, but to point out the grave danger we put ourselves in when we fail at discipleship.

When the Hutus and the Tutsis were slaughtering one another to death in 1993, there were Christians at the heart of this bloodshed on both sides. But although these Christians had been taught to come to church dressed in their Sunday (western clothes) best, to give their tithe to the church, and to have a committed, personal relationship with Christ, they had obviously not been taught to love their neighbour as themselves.

Which brings me to my second point: we're not only failing at deep discipleship, we're failing right at the beginning.


Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question:

"Teacher, which is the greatest commandment in the Law?" Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments."

Matthew 22:34 - 39, NIV

I think it is always much easier to look at what is happening elsewhere and criticise the situation there, without realising what is happening in our own back yards. While the impact of a lack of discipleship has been felt in huge ethnic violence in Africa over the past twenty years, that same lack of discipleship is having a considerable impact on the "Christianity" of Britain and North America.

I don't think that we can wait for some magic program to come along to make discipleship easy. For so long we've "left it to the professionals", but the job simply isn't being done. Discipleship is the mandate of every Christian. (see Matthew 28:16 - 20) Lets not wait until we have another bloodbath. We must - around the world - seek to make disciples of every nation, tribe and people - including the ones your nation/tribe/people don't like very much. (By the way, I don't think you can make disciples without loving people, which might mean you'll have to love those nations/tribes/people that your culture isn't so keen on. Which might mean we ourselves need to go deeper in our own discipleship as a first step).

"Getting back to our 'Christian Roots'"

As a North American (and I hear this in Britain as well), I have frequently heard churches calling for their congregations, and their nations to come back to their 'Christian Roots'. As an historian, I cringe inside. This is why: I believe there is a very strong case to be made for the fact that none of these countries (Canada, America or Britain) was founded on Christian principles.

Canada
To start with my own home. Canada, even if you only consider its inception as a "country" from the point at which it was colonized by European settlers, was never founded on any principles of Christianity. It was founded on the principles of "taking as much cod from the ocean, furs from the animals, trees from the forests, and minerals from the ground" as possible (economic self-interest). It was founded on the principle of "we're trying to make peace after the 30 years' war, and France would rather have a couple of small islands than take the colonies of northern North America, so they will become British colonies". It was founded on the principle of "we're lots of little, very spread out British colonies, with no hope of economic survival without a transportation hub, so could we please just get along long enough to build a railroad almost 10,000 km long?" Canada has been settled by people from many faiths, including most of the world's Christian denominations. But that does not make Canada a Christian country. Our legal framework was taken almost primarily from the British framework, but that doesn't make it a Christian legal framework. And our parliamentary democracy, whilst not being specifically muslim, hindi, sikh or taoist (to name just a few of the alternatives) is not Christian. It is, and has always been secular.

America
America was colonised by many groups over the years - including anabaptists fleeing religious persecution from within Europe. However, by the time the War of Independence came along the issues were, once again, much more economic and political than religious. Americans were frustrated by the control the British parliament exercised over the taxation of goods sent to America. They were also frustrated by the lack of control they were able to exercise over their own political decisions. Several generations of "pull-themselves-up-by-their-bootstraps" immigrants had worked exceedingly hard to turn what was previous Native American land into a clean, wide-open spaces version of the Europe they had left behind. These new Americans lived to survive at first, but eventually dreamed dreams of independence and financial success. Being under the hand of a powerful overlord did nothing for their ability to succeed. The American Declaration of Independence begins with the following preamble:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

I think it is valuable to note that this language is very similar to that used during the French Revolution, just a few years previously. This is Enlightenment Era Revolution speak, and is not firmly based on that of any religion.

Britain
Even if we go back to the forefather of both of these not-so-Christian countries, I would argue that while Britain has had an official state church for more than a thousand years, its founding (whether you choose the Norman conquests, the Danish conquests, the Saxon conquests or any of the other waves of conquest the British Isles were subject to over its history), I would argue, was always one of economics and politics rather than religion. Britain was an island. At a time (anytime before the 20th century, really) where international success relied heavily on easy shipping routes and good maritime skills, Britain was an important point to control. And although the church tried at times during the Middle Ages to bring its power to bear over the actions of British Kings, it was never really successful, and under King Henry VIII, the power of the church over political affairs was effectively crushed by taking away church lands (and therefore revenues), as well as removing the Church of England from the power of the Pope (who the church had previously been able to run to in matters of political disagreement with the King).

So if we really wanted to get back to our North American and British roots, we would get back to making decisions based on economic self-interest and political expediancy. As it stands, I would much rather move forward to make disciples than swoon about in grief over the loss of a nation or culture that never truly existed.