Go… But First, Wait

As our period of 77 Days of Prayer and Discernment draws to a close, I want to share an article about how in order to be Christ’s sent ones, we must first listen and wait on Him. These past 11 weeks, we’ve been leaning into this calling to go, but first wait, so I hope you will be encouraged by this article! ~Cailey Morgan

 

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By Ben Connelly, saturatetheworld.com
And while staying with them he ordered them not to depart from Jerusalem,
but to wait for the promise of the Father, which, he said, “you heard from me; for John
baptized with water, but you will be baptized  with the Holy Spirit not many days from now.”
 So when they had come together, they asked him, “Lord, will you at this time restore
 the kingdom to Israel?” He said to them, “It is not for you to know times or seasons
 that the Father has fixed by his own authority. But you will receive power when
 the Holy Spirit has come upon you, and you will be my witnesses in
 Jerusalem and in all Judea and Samaria, and to the end of the earth.”

My Biggest Failure

“What’s been your biggest missional failure?” That’s a question I asked many respected, experienced church planters during a series of interviews in 2014. Some chuckled as they shared a personal embarrassment; others told laugh-out-loud stories of tactical mistakes.

But one response was different from the rest. It was totally unexpected, and has stuck with me for over three years now: the pastor became stone-faced sober and said, My biggest failure by a country mile was berating God’s people to mission, as opposed to letting the gospel win their hearts, by the Spirit, for mission. I hammered them with the obligations of the gospel, without winning their hearts with the glorious things that God has done for them. They could only sustain living missionally for either short bursts of time, or for a longer time but then they eventually gave up thru weariness. Because Christ wasn’t continually refreshing their hearts. That was by far my biggest fail.”

As church planters and pastors, mission is woven into the very fabric of our roles and our lives. We are charged with loving neighbors; we spend our days and weeks trying to “go, make disciples”; we long to see our cities redeemed. And we spend endless hours pouring ourselves out to those ends. After all, one of the most known verses in the Bible is in Acts’ opening scene, where Jesus’ commands his first followers: “You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth…” (1:8). That’s our life, right, church planters?

But that’s not actually the first command Jesus gives in that paragraph.

Waiting

The first command in the book of Acts, which is rarely even spoken of, is in verse 4, “[Jesus] ordered them not to depart from Jerusalem, but to wait for the promise of the Father” – which, he makes clear, is “the Holy Spirit” who comes upon us with the only power that can make our “going” and our “witnessing” possible (1:4-8, italics added).

In other words, Jesus’ first marching orders, to the small band of apostles and disciples on whom the fate of global Christianity rested, were, “Stop.” “Wait.” “Don’t go.”

It seems shocking – but the point is one that many of us, who love our neighbors and feel the urgency of God’s mission, need to heed. We cannot go; we cannot accomplish anything; we cannot rightly witness – if God doesn’t show up, empower us, and do what only God can do. Here’s the beauty: God promises us his Spirit in Acts 1, and in Acts 2, God fulfills that promise. The Spirit comes at Pentecost, people begin getting saved, and then God (through both human choice and human suffering) disperses his church throughout Jerusalem, Judea, Samaria, and well beyond. God does charge us to make disciples, but only after we wait on him.

For some of us, that’s a needed breath of fresh air. For some, it’s a humbling truth. For some, it’s a lifeline as we feel like we’re drowning. Let’s learn from the interviewee’s warning. Let’s rest in God’s Word for ourselves and for those in our churches. Let’s be about the heart, the gospel, the “glorious things God has done,” and the Spirit more than the obligations, the actions, the berating, and even the “going” itself. Jesus sends us to be witnesses, but if we go without reliance, dependence, and the filling that only his Spirit can offer, we’ve missed the point completely.

This is my prayer for each of us: that our participation in God’s mission would be patient, prayerful, joy-filled, and free – even restful(!), because our role is simply obedience, as we wait on the Lord and follow his lead.

This guest post is originally found at at saturatetheworld.com.

I saw a great re-post of a tweet attributed to Eugene Peterson – “Waiting in prayer is a disciplined refusal to act before God acts.” We’ve written lots about watching for where God is already at work and joining Him there and I love the phrasing of “disciplined refusal,” but as this article reminded us, it is by the empowerment of the Holy Spirit that we are able to act at all.  Before we can gospel others, we must first be a people whose hearts and mission are “fanned into flame” because we embrace the gospel message ourselves in such a way as we cannot contain the hope, peace, joy and love overflowing from within ourselves and our church communities. And sometimes that means we have to wait in prayer to discover this. In this Advent season, how will you practice this discipline, remembering that waiting is not stopping activity, it is increasing prayer and discernment? ~ Shannon Youell

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Peace to This House

By Shannon Youell

Praying in our neighbourhoods is not some new postmodern formula for evangelisation. Though some see it as quite foreign, Jesus and His disciples did just that. One of my favorite verses–well actually a combination of two from John’s writings–is when Jesus said He only did what He saw His Father doing and spoke what He heard His Father speaking (John 12:49, 5:19 my paraphrase).

Jesus walked about His ordinary everyday praying and listening: listening and praying to know where God was at work in the world. Jesus was waiting to step in and reveal the Father to those around Him.

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When Jesus sent out others to share the Good News of the kingdom of God, He instructed them to go from place to place looking for where God was already at work: “When you enter a house, first say, ‘Peace to this house’. If a man of peace is there your peace will rest on him: if not, it will return to you” (Luke 10:5-6).

“A man of peace” indicates someone who God is already at work in, whether they are aware or unaware, someone who will listen to what the disciples have to share.This required the disciples to be attentive to where God was at work, which required them to be listening to the Father in a posture of prayer.

Luke 10 gives us much more to ponder and act upon, but as we are focusing on prayer in our neighborhoods, we leave the other instructions for another time. As we have been talking about how we engage with our neighbours, friends, co-workers, we must never lose sight of the fact that, as Cam Roxburgh states in Forge Canada’s new E-Book Volume 1, Loving God and Neighbour, “the missional conversation is about the nature and action of God in our midst, and not first about how we develop a strategy for reaching our neighbours.”

When we develop strategies without first praying and listening, we can have all the best intentions and plans in the world, but still be faced with indifference when the soil is still fallow. Prayer is our dual action of becoming more comfortable and confident that God still speaks to us today, and of preparing the hearts of ourselves and those we are praying for. As we pray for our neighbourhoods and other significant spaces, we invite the Spirit to shine light on the fields and reveal to us what He has already prepared. We are the workers. But without walking those streets, those halls, those trails and cubicle aisles, without praying as we walk, we are the unaware ones–unaware of where God is inviting us to stay awhile, eat and drink, hear stories of the lives of the people around us, and see how God is working.

From my experience, neighbourhood praying isn’t a single prayer. It is prayer that does not cease until God reveals his work both to us and to those we have been praying for. There is strategy for sure….strategy is praying consistently and listening intently. Listening to the Father always comes first for it is, after all, His work that we are joining.

I’ve mentioned before that I prayer walked our neighborhood for many years before something began to shift. Once the shift happened, I then asked God for a strategy. He gave me an uncomfortable one: to invite all the neighbors over for a “meet the neighbours” party. From that party we have been building deeper relationships with one another. These have become some of our people of peace, but it only happened because of prayer and listening.

Summer Video Series 6: God’s Mission and the Places We Live, Work and Play

by Cailey Morgan

Shannon, Joell and I are thankful for so many resources that are available for us as we seek to evoke and resources CBWC churches and members towards our shared mission of making disciples who make disciples.

Today’s video is another from Forge America. Brad Brisco: God’s Mission and the Places We Live, Work and Play is the longest of the resources we’ve made available here, because it actually includes a story of a group of people who’ve been contextually living out the stuff we’ve been talking about here on the blog.

God's Mission & The Places We Live, Work, & Play – Brad Brisco from Forge America on Vimeo.

We saw one example of how to live and work missionally. But what are some other ways we can be a light in the places we live, work, play, in our Canadian context?

Summer Video Series 5: Incarnational Evangelism

by Cailey Morgan

Shannon, Joell and I are thankful for so many resources that are available for us as we seek to evoke and resources CBWC churches and members towards our shared mission of making disciples who make disciples.

Forge America’s resources include several videos available online, one of which is Hugh Halter in our video for today, Incarnational Evangelism.

Incarnational Evangelism – Hugh Halter from Forge America on Vimeo.

Have you ever been in an uncomfortable or unsafe situation but knew that it was the place God wanted you to be to share His good news? Share your thoughts here or by emailing me: cmorgan@cbwc.ca

Summer Video Series 4: What is a Missional Church?

by Cailey Morgan

At CBWC’s 2017 Gathering in Calgary, we were able to share several short videos we thought were particularly helpful for our context. Over the summer, we will be sharing those videos here on the blog in hopes of continuing the conversation, and hearing from you about these important topics.

In today’s video, Alan Hirsch: What is a Missional Church?, we consider the Sending God and His call for us as a Missionary People. What could missional look like in your context?

Summer Video Series 3: Living as Ekklesia

by Cailey Morgan

At CBWC’s 2017 Gathering in Calgary, we were able to share several short videos we thought were particularly helpful for our context. Over the summer, we will be sharing those videos here on the blog in hopes of continuing the conversation, and hearing from you about these important topics.

In today’s video, our very on Shannon Youell shares Living as Ekklesia, a call to consider the history of our language around the church and the ways in which we have exchanged Kingdom values for earthly values without even noticing.

Living as Ekklesia – Being the Church from Online Discipleship on Vimeo.

What do you have to add to the discussion on Ekklesia? In what ways do we as the church today need to change our perceptions and language?

Summer Video Series 2: Living With Intentionality

by Cailey Morgan

At CBWC’s 2017 Gathering in Calgary, we were able to share several short videos we thought were particularly helpful for our context. Over the summer, we will be sharing those videos here on the blog in hopes of continuing the conversation, and hearing from you about these important topics.

Today’s video, Jayne Vanderstelt: Living With Intentionality, speaks to the reality that mission is not something that we add on to what we are already doing in our compartmentalized lives. Rather, mission happens when we respond to the leading of the Holy Spirit, intentionally loving and serving those whom God puts in our path as we live lives that are visible and consistent.

Do you think the lifestyle Jayne presents is feasible? Why or why not?

Summer Video Series 1: The Church for Whom?

by Cailey Morgan

Shannon, Joell and I are thankful for so many resources that are available online for us as we seek to evoke and resources CBWC churches and members towards our shared mission of making disciples who make disciples.

At CBWC’s 2017 Gathering in Calgary, we were able to share several short videos we thought were particularly helpful for our context. Over the summer, we will be sharing those videos here on the blog in hopes of continuing the conversation, and hearing from you about these important topics.

Today’s video, Michael Frost: “The Church For Whom,” helps us consider who it is our churches are actually trying to reach. What sticks out to you? What do you need to do differently? What bugs you about Mike’s assessment of the church?

Leadership and Post-Christendom

by Mark Doerksen, Heartland Regional Minister, CBWC

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Shannon asked me to write a piece on leadership, and I am happy to oblige.  These thoughts on leadership have been percolating in my mind for a while now, so I’ll attempt to get these thoughts into some semblance of order.  I’m grateful for the opportunity, and grateful for the work of Cailey, Shannon, and Joell (the French pronunciation) for their work in church planting.

I was able to attend a class led by Darrell Guder at Carey Theological College in January of 2017.  For fun, Guder works on translating Karl Barth’s work into English.  So I wasn’t surprised to find out that Guder has also been instrumental in teaching David Bosch’s game-changing book, Transforming Mission.  Guder is no slouch; he’s currently the Professor of Missional and Ecumenical Theology Emeritus at Princeton Theological, and has taught in the area of the church after Christendom for a long time. He has used Bosch’s text as his main text book since Bosch’s book was first published, and really enjoys helping others understand the implications of Bosch’s work.

If you’ve read Bosch, you know that you may be tempted to skip a paragraph or two, but you do so at your own peril; seemingly each paragraph is rich and full of information that you don’t want to miss.  I appreciate Bosch because of his sifting of vast information, and his ability to formulate nuanced arguments for theology and mission, even today.  For example, if you were to attempt to get a definition of evangelism out of Bosch, you would have to read 9 pages with 18 different points, bearing in mind that mission and evangelism are not synonymous, though ultimately linked together.  Brevity isn’t his strength.

So too is Bosch’s treatment of leadership for the missional church today.  In Christendom, the responsibility of ministry lay mainly with the ordained, a power structure comprised mostly of men to lead the work of the church.  There is a shift in this thinking, as a movement is afoot to take this responsibility of a few ordained men and to make it the responsibility of the whole people of God (Bosch, 2014, 478).   Bosch describes this new reality as a rediscovery of the “apostulate of the laity” or the “priesthood of all believers,” a concept that isn’t new to Baptists (481).

In making this shift, people turn to texts like Ephesians 4 to think about leadership in this post-Christendom environment.  The history of interpretation of this text has not been smooth.  Calvin suggested that the only gifts necessary were pastors and teachers.  Some have suggested that the office of an apostle has long disappeared.  But missional theologians and thinkers like this passage because it speaks of the collegiality of leadership.   Leadership is not suited for one individual; instead, there are a multiplicity of gifts and abilities required for leadership.  Leadership is a community within a community.  The notion of a solo pastor making all the decisions for a community that bears witness is not a model that is as welcome as it used to be.  Instead, collegial, cordial, shared leadership amongst folks with different gifts seems to be the model moving forward after Christendom.  Folks like Alan Hirsch and Michael Frost write a lot about this model of leadership.

If Alan Hirsch is right about this, and if his church experience is to be an example for us, churches need to make a deliberate shift to this sort of leadership.  As he describes in The Forgotten Ways, the leadership of his church made a deliberate decision to embrace this leadership style, with each ministry (apostles, prophets, evangelists, pastors and teachers) having a team leader.  This posture allows for a dynamic learning system embedded in leadership, with the church poised for mission and health.

Of course, there are some theological reservations here.  If your Twitter feed is similar to mine, you will have read that not everyone agrees with the prominence of the Ephesians 4 passage for ministry and leadership.   Must each individual within a community of faith have one of the gifts of Ephesians 4, or are there other gifts?  The grammar police also have concerns; are pastors and teachers different gifts, or the same one, and what do the Greek grammar rules have to say about this?  You get the idea, and you may well add your voice to the concerns raised here.

And yet….  Given all the concerns about this sort of leadership, I personally find this collegial approach to be helpful.  I find it especially helpful and corrective in cases where solo pastors think they are the main people to hear from God regarding a particular community.  Related, this model also helps guard against authoritarian leadership in churches; it helps pastors move away from “thus sayeth the Lord” models to a model which shares leadership and responsibility, and which appreciates the gifts of the others who are leading.  Even my personality resonates with this sort of approach; I’d much rather work together with others than to dictate what has to happen.  As I see it, we’re a part of an upside-down kingdom (Kraybill) where we serve the other, not dictate to others.  Any model that helps us avoid dictator models, even benevolent dictators, is beneficial, though, as already mentioned here, these models need to be discerned as well.

Read an outline of Alan Hirsch’s APEST leadership here. Do you agree with Mark’s analysis? Are you a Bosch fan? Share your thoughts by leaving a comment on the blog or emailing cmorgan@cbwc.ca.

Post-Christendom and Bivocational Ministry

By Scott Hagley

Post-Christendom Ministry

Standing in the middle of a field in Burnaby, British Columbia, I could not help but smile. Hundreds of people from our neighborhood—new immigrants, families, elderly, young professionals— streamed into a park for the second annual “Inclusion Festival.” A youth band from a local music school played on a stage and a Peruvian dance troupe was the next act. Across the field, children worked on art projects, waited in line to jump in an inflatable castle, played games with the city parks staff, and tested their soccer skills against some coaches from a local camp. Increasingly, this is what pastoral ministry looks like in North America: finding a way to be present in the middle of one’s neighborhood in love and hope.

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The Inclusion Festival grew from the vision of a refugee claimant named Sofia. A married mother of two from Peru, she found government-sponsored housing in my neighborhood and began to make herself a vital part of the community. Occasionally, Sofia came to church functions. After a bullying incident in her daughter’s school, Sofia decided that our neighborhood needed a public event focused on the message of inclusion, hospitality, and acceptance.

The surprising success of the first Inclusion Festival drew public attention. City officials approached Sofia and offered a grant to establish the Inclusion Festival annually, with one catch: she needed to find a registered nonprofit to receive the funds and claim responsibility. Suddenly our church became the sponsoring organization for a community event that we did not plan or initiate, and one run by a non-member whose status in the country remained (at that time) uncertain. It was a mess. I like to lead. I have experience running and planning such events. But instead of leading, I found myself in a supportive role alongside Sofia.

She pulled together neighbors and created an experience that we (the church) could not. She blessed the neighborhood. And so did we . . . by supporting her. This, at least in part, is what post-Christendom ministry looks like.

Decline of Christianity in North America

We are all aware of surveys that report ambivalence toward religion generally and declining interest in Christianity specifically across North America. American Grace, by Robert Putnam and David Campbell, reports the rise of those claiming “none” for religious affiliation, while Christian Smith (Soul Searching) describes the Christian commitment of our young people as “moral therapeutic deism.” Sociology aside, we all likely know of a congregation that has closed, a church plant that has failed, or a church building turned into a beer hall. Post-Christendom describes (albeit imperfectly) this reality.

The Christian church in North America has lost significant power and influence. The fairly recent interest in “bivocational” ministry emerges as one solution. The reasoning usually follows: congregations have less money available for ministry staff and less energy for fundraising; congregations will survive if they have more financial flexibility; therefore we need pastors who are not solely dependent upon the church for income. It argues for bi-vocational ministry as a strategic element for congregational survival. But that argument misses the opportunity that bi-vocational ministry places within the congregation.

The North American church is not the only casualty of changing cultural meanings and social upheaval. Since (at least) the 1980s, observers have prophesied the loss of public life in America—declining civil society institutions, voluntarism, and civic practices crucial for democracy. We face a slate of social problems that seem intractable. Institutions as basic as government, school, law, and family are in various stages of upheaval. As Barbara Kellerman suggests, we seem to be facing a crisis in leadership (The End of Leadership); we have lost a collective faith not only in the pastoral leader, but also authorities in general. We must not lose sight of the fact that our congregational malaise participates in a broader cultural uncertainty.

Bi-vocational Ministry as an Opportunity

Here bi-vocational ministry becomes a Spirit-given opportunity for the church to discover the shape of mission and ministry in our dynamic era. Recently John McKnight and Peter Block have made the principles of Asset Based Community Development practically accessible in their book The Abundant Community. McKnight and Block suggest a gift-based localism, arguing that we will not build community and social trust/capital by consulting experts to solve societal problems. Rather, we will address a variety of social ills by focusing on the gifts already present in a neighborhood in order to cultivate local communities of shared gifts. Cities across North America have begun experimenting with this thesis.

The cry for abundant communities invites us to reconsider the ways that pastoral ministry might be gifted to the broader community. Bi-vocational ministry presents a distinct adaptive challenge to the church. It invites us to think more publicly about pastoral ministry, to imagine different possibilities for sharing life and funds. It is not simply “tentmaking” for the sake of making ends meet, but rather the practice of ministry for the well-being of the neighborhood.

Sofia’s invitation did not fit within the usual bounds of pastoral leadership. Her event was not one organized by the church, it did not promise to grow the church as “outreach,” and Sofia was not a member or in frequent attendance at the church. My work with the Inclusion Festival gave me the opportunity to be present in and with my neighborhood in an entirely different way. Consequently, our church community received an opportunity to participate in the sharing of gifts—Sofia’s vision, our volunteer base, city funds, a host of neighborhood organizations, and the sharing of a collective and public neighborhood event.

In a place described by several polls as Canada’s loneliest city, such an event and the sharing of such gifts certainly reflects some of God’s trustworthy character and work in the world. Perhaps, just perhaps, so-called bivocational ministry provides the push that we need to live in and with our neighborhoods in such a way that folks like Sofia and the gifts of our neighbors might be given fresh expression in the name and hope of Christ.

Dr. Scott Hagley is assistant professor of missiology at Pittsburgh Seminary and also works with the Seminary’s Church Planting Initiative and teaches in the MDiv Church Planting Emphasis program as well as the new Church Planting and Revitalization certificate program. He previously served as director of education at Forge Canada in Surrey, British Columbia, where he worked to develop curriculum for the formation of missional leaders in hubs across Canada.

This article first appeared on the Seminary’s blog. The Seminary offers multiple programs for those interesting in church planting including the Graduate Certificate in Church Planting and Revitalization, Master of Divinity with Church Planting Emphasis, and the Church Planting Initiative. Learn more about these programs online.