Archive for the 'Theology' Category
Tags: conversations on courage and faith, Ian Cron, NT Wright
Tags: Brian McLaren, Darin Hufford, Frank Viola, Jack Miles, Jeremy Rifnkin, Jon Zens, Ken Wilber, Marjorie Hewitt Suchocki, Mike Duran, process theology, Rebecca Miller', Rebecca Parker, René Girard, Richard Elliot Friedman, Rita Brock, Ron Martoia, Seth Irby, Thom Stark, Walter Brueggemann
Just over a year ago, I raised the question – Walter Brueggemann‘s question, actually – “Is God ‘A Recovering Practitioner of Violence’?” It was a provocative question he raised in Atlanta during one of the original Emergent Village theological conversations. The esteemed Old Testament scholar was raising questions about our neat & tidy ways of trying to sweep God’s messy history under the rug; his concern was that many who profess the loudest to be “Bible-believers” are least familiar with its contents. He was not calling the faithful to abandon the witness of Scripture, contra an Ehrman or Spong; rather, he was suggesting we embrace Holy Writ with all its pain. (And if you read the text, there is pain.)
This original post stirred a lot of thoughtful commentary, as well as some rabid denunciation among some Christian fiction writers (of all folks) – earning me my own TAG at Rebecca Miller’s blog, where as far as I know they’re still praying for my wayward soul. 🙂
Today a thoughtful blog reader named Mark chimed in with a question of his own:
Hey everybody, I know I’m reading this a year after the fact so maybe nobody will see this. But if so, I’ve just got a question or two.
I listened to the Brueggemann talks a couple of years ago. He’s one of my favorite authors/speakers. However, the more I’ve thought about his ‘God as a recovering practitioner of violence’, the more I’ve been disturbed (I guess that was his purpose, so that’s fine). I’m o.k. with being disturbed.
The main thing I’m wanting to ask everybody who was posting here toward the end is do you pray? If so, what do you say to a God who may be capricious, violent, arbitrary, etc.? What do you say, good and bad?
The other comment I have is that I just finished reading N.T. Wright’s NTPG, JVG, and RSG books. Actually, as he says, ‘as a matter of history’ it does seem to be highly likely that Jesus of Nazareth was bodily raised from the dead. For me, this means atheism is not a viable option. How does everyone feel about this? Have you read these books?
Also, I ask many of these tough questions that you are asking very regularly but also wonder what moral high ground I can stand on to put God on trial. Is this reasonable?
Thanks for the discussion!
Mark’s is an excellent question that really brings things home: How, and to whom, do we pray (if we pray)? I think that all of us, regardless of what we’ve argued about in the original post, want to say we’re praying to an unambiguously good God. Even Walter B. would probably affirm this. Now, I think that questioning God’s goodness is one of the deepest struggles of faith for many of us, especially in contemporary times – I mean, theodicy is a b!tc#, right?
What many of us simply cannot go back to is what I call the Juggling Trapeze Artist version of God; this is where we juggle all of these conflicting biblical and experiential portraits of God, swinging from one pendulum to the other, desperately trying to make them form one coherent portrait. No – if we’re to be people of the book, we need more honesty and integrity than this – rightly dividing the word of truth, or what have you.
In my experience, most people who have a mature, stable, first-hand relationship with God know instinctively that God is good. This often comes in spite of, not because of, the theology they’re taught in church, on television, or the radio. But if we’ve settled God’s goodness in our hearts, it seems to me that there are several options out there to settle this in our heads:
1.) What Brueggemann and others (notably Jack Miles) seem to be advocating for, at least here: An evolutionary understanding of God. God develops, God grows, God changes. This idea is at the heart of the debate between Greco-Roman Theism and Open (or Process) theology – too much to hash through here. Suffice it to say for these considerations, just because God may have ordered genocide at one point in time (as the text says he did) and prohibits even ethnic judgement at a future time (as Jesus seems to in the later text), one can say that God grows without implying that earlier stages of development were sinful – for God or humanity. To put it another way: Sin, like Covenant, is not a static absolute, but rather a moving target based on increasing spheres of empathy and maturity.
2.) Another angle to come at this would be to posit a changeless God who nonetheless accommodated himself to immature-but-developing cultural mores. This is difficult to apply in actual practice – when in the text God insists that people wipe out women and children, or (perhaps more disturbing) to save virgins for mating…really? But one can do some comparative analysis with nearby cultures and conclude that God is gradually pushing his chosen people out of the nest of violent ethnocentrism by fully entering into & communicating from that world. Hence John Calvin wrote that ‘crude’ images of God are “often ascribed to him in Scripture, are easily refuted. For who is so devoid of intellect as not to understand that God, in so speaking, lisps with us as nurses are wont to do with little children? Such modes of expression, therefore, do not so much express what kind of a being God is, as accommodate the knowledge of him to our feebleness. In doing so, he must, of course, stoop far below his proper height.”
3.) A variation on this theme would be to apply the apostle Paul’s “we see in part, we prophesy in part” to the writings of Scripture itself. When looking for traces of God’s presence and speaking in our lives, “we see through a glass darkly” – a glass colored by our history, culture, and indeed prejudices. So the children of Israel and various biblical redactors ‘heard’ God say some atrocious things that God could not have said if we is the Father of Jesus Christ who loves indiscrimately and forgives enemies. One can in this way read Scripture as a conversation – yea, an argument – with itself over which interpretation of God will prevail: a vision of God-as-power that serves the interests of the already-powerful, or God-as-Love who empties himself and serves the lowly? (Brian McLaren develops this Scripture-as-conversation perspective in his A New Kind of Christianity. This view is appealing in that it posits an all-good, changeless God and let’s God off the hook for any of the unsavory stuff we see in the Old Testament – and presumably, the New as well. But then, critics will assert, Where does this stop? Do we simply edit out everything that makes us uncomfortable? Does this make us better than 21st century Marcionites? But proponents of this perspective would be quick to suggest a New Covenant hermenutic, starting with Jesus’ own “Moses said to you _____, but I say to you…”
So there we have it. Either 1.) God changes for God’s sake, 2.) God changes for humanity’s sake, or 3.) God is changeless but humanity is increasingly adept at apprehending a fuller revelation of God’s character. To me any of these visions can be held with integrity, and would result in a good God worthy of trust and worship.
What strikes me, further, is that all of these are valid options, and that all of these are problematic. I think as the Church we ought not micro-manage people’s opinions about these different ways of processing the goodness and character of God; rather, we should be places that can hold all of these images of God in abeyance, as we worship and pray together.
Recommended Reading (covering the gamut of these perspectives):
Anything by Rene Girard
God Christ Church: A Practical Guide to Process Theology – Marjorie Hewitt Suchocki (minibook here)
Saving Paradise: How Christians Traded Love of This World for Crucifixion and Empire – Rita Brock & Rebecca Parker
Tags: 350, 350.org, Bill McKibben, Bonhoeffer, Brian McLaren, Brian Swimme, Bruce Sanguin, Calvinist, carbon, contemporvant, deconstruction, Frank Viola, generous orthodoxy, heresy, John Caputo, Ken Wilber, Leonard Sweet, Letters and Papers from Prison, Michael Dowd, Napkin Scribbles, New Testament, Old Testament, Peter Rollins, postmodernity, Quantum Spirituality, Red Letter Christians, Reformed, Religionless Christianity, Richard Kearney, sermon on the mount, The Beatitudes Society, The Cost of Discipleship, Thomas Berry, Tim King
Frank Viola pointed to Leonard Sweet’s Napkin Scribbles podcast awhile back, where Sweet explains why he won’t join Red Letter Christians or The Beatitudes Society. Frank asks what we think of Len’s reasons, which you can (and should, for the purposes of this post) listen to here. This is what I think.
I appreciate what Sweet’s saying here about the sometimes-seeming arbitrariness of exalting one portion of Scripture over & above others – for instance, many Reformed Christians seem to exalt the Old Testament to the exclusion of the New Testament altogether! But the flip-side of this observation is that we all do it – whether we acknowledge it or not, we all have our “canon within the canon” to which we afford pride of place. Sweet himself does this when he, after noting that “Red Letters” are themselves an outdated metaphor, then launches into how Paul seemed to care very little about the historical teachings of Jesus. I happen to agree with this assertion, but so what?
Using the “all Scripture is God-breathed” lens that he introduces as his hermeneutic, why should we care what Paul did or did not emphasize if we ought to be…I dunno what Sweet might call us…Whole-Canon Christians? The very existence of the teachings of Jesus in the Gospels would make the teachings of Jesus important, regardless of whatever is or isn’t found in Paul. (And of course, conversely, it would make Paul’s perspectives and understandings important, regardless of what is or isn’t in the Gospels) In short: I like his avoiding the ditch that could characterize some contemporary social justice emphasizing Christians, but I’m not yet convinced that he wouldn’t steer us into the opposite ditch of reading the Epistles to the exclusion of the Gospels – the ditch that the worst excesses of Protestantism has been steering us in for 400 years.
Why do we vacillate from ditch to ditch? Let me offer a possible reason, speaking as a very young Gen-Xer (born in the last years that it’s acceptable to be an X-er, but I’m rather out of place as a Millennial) who has deep sympathies with the theologies that make my friends Sweet and Viola nervous: The reason why groups like The Beatitudes Society seem to be more focused on following Jesus rather than believing in Jesus is because we, generationally, have significant doubts about the kind of world has been left in the wake of “believing in Jesus.” Even if Jesus’ teaching is simply a re-assertion and universalizing of core Judaic values (or indeed, an ethical core at the center of all the great world religions), these are values that we feel the world is out of touch with, and desperately needs. If the Church had followed the Sermon on the Mount instead of canon law reflecting Christendom-Empire values, would we see the massive devaluation of human, animal, and ecological life that runs rampant today?
For many in my generation, an over-emphasis of the metaphysics of Paul’s Epistles seems to have created a world where ‘spiritual’ salvation is divorced from practical change, where the state of one’s soul seems to have little bearing on the way we treat one another. Nowadays we distrust metaphysics in general – too much talk of God (even in church!) makes us nervous. A dear friend of mine recently asked me wistfully, “Couldn’t we love another another, serve one another, sing, eat together, even pray and meditate, without God? ‘God’ seems to have caused so much pain, and so many problems, in our lives.”
Focusing on the beatitudes, justice and morality of Jesus might indeed be lowest-common-denominator stuff compared to the semiotic actions, signs and wonders, symbol-laden death, vindicating resurrection, astonishing ascension, and (allegedly) transforming indwelling of Jesus the Christ, but for many bewildered Christians of the Red Letter ilk, starting over from square one with the Son of Man seems not only the sanest course of action, but the only viable alternative we have, facing conceptual-metaphysical burnout. Just give us something to do, please, and don’t tell us we have to believe anything.
And yet, having swam in such waters for the past 3-5 years, I have to confess that this perspective is bankrupt, damaging, and most certainly not sustainable. I do not say this as a judgmental outsider, but a sympathetic insider. I love me some deconstruction, some Caputo, Kearney, and Rollins; if given a desert island Bonhoeffer choice, I’ll take Letters and Papers from Prison with it’s death-row-conceived Religion-less Christianity over the bright-eyed idealism of The Cost of Discipleship any day. Give me divine mystery, holy opacity, the via negativa and apophatic mysticism. Revelation conceals as much as it reveals, and I think such a perspective is a healthy corrective of overly-positivist, modernist articulations of Christianity, where there’s a 1:1 correlation to what we imagine to be true and What Exists.
Still – a human life and human faith cannot be nourished in the long term from wholly deconstructive faith paired with righteous activism. We’ll become burned-out husks, without an epistemological web of meaning to rest in. Further, the culture at large, while suspicious of metanarratives, craves a larger meaning-making story to situate ourselves in. It can’t be a contemporvant version of What’s Come Before, but needs to be a deeply-rooted yet wide-open faith, with the human and divine Christ at the center. And I stand by what I said in June – Sweet and Viola’s work is a crucial, needed, and important Evangelical contribution to the re-enchantment and re-faithing that must happen in the next 10 years if Christianity is to be transfigured.
It seems obvious that – given the very real ecological and humanitarian crises (as well as opportunities) that face us, things we need to act on immediately if we are to survive as a species and a culture – we all need each other. It doesn’t do to dismiss Red Letter Christians only to over-correct in a “Paul Only” Protestant throwback. We need a recovery of the mystical, the positional, and the activist dimensions of faith; we need a gospel that is Good News for the cosmos; we need Sweet and McLaren (and Boff, for that matter, not to mention the scores of unsung women theologians and leaders who truly make up half the sky); we need the same kind of risk-taking taken with early, transgressive works like Quantum Spirituality, and drawing on voices like Brian Swimme, Tim King, Ken Wilber, Cynthia Bourgeault, Michael Dowd, the late Thomas Berry, and Bruce Sanguin. We might not agree with everything these folks are saying and doing, but they’re out there, interaction with the questions and crises that people are facing today, as well as addressing the perennial questions of humanity’s search for meaning. Since when is 100% agreement the prerequisite for operating in grace? At what point did we begin thinking that any of our factions could compass an infinite God? Is the idea of a generous orthodoxy so hopelessly early 2000s? As Tim King says, we all need to come together at the intersection of mystery and humility.
All hands on deck, ladies and gentlemen. Spaceship Earth is in for some rough turbulence in the decades ahead – materially, spiritually, kosmically. We need a coordinated effort, not a spitting contest between so-called orthodox, so-called heretics, and everything in between. We’ll need the wisdom of crowds, the nerve of leaders, and the collaboration of every domain of knowledge – as well as its transcendence. Are you with me?
Tags: atonement, Bifrost Arts, blood guilt, Bob Kauflin, Christianity Today, David Crowder, David Crowder Band, David Dark, Derek Webb, Fred Sanders, Gugnor, Hillsongs London, Israel Houghton, Matt Redman, Mike Crawford, NT Wright, Paper Route, penal substitutionary atonement, People of Destiny, Rob Bell, Scot McKnight, Sovereign Grace, The Civil Wars, three-tiered universe, Trinity, Welcome Wagon
Update: The conversation continues, both below & in the comments at Bob Kauflin’s blog. Please be courteous if you decide to comment over there. 🙂
So I wasn’t at the David Crowder Band-hosted Fantastical Church Music Conference held at Baylor earlier this month, but apparently it created quite a stir. For one thing, it brought together a diverse group of people: Gugnor and Paper Route and Bifrost Arts and Mike Crawford and Welcome Wagon and David Dark and Derek Webb and the Civil Wars (!), alongside CCM worship music stalwarts like Matt Redman, Israel Houghton and Hillsongs London (along with preacher/producer scribe Louie Giglio). But amidst this celebration of aural diversity, there was apparently one voice who was the wrong kind of diversity for some folks: Rob Bell. Quoth Christianity Today:
On Friday morning Rob Bell challenged his audience to drop “blood guilt” and “three-tiered universe” metaphors in their songwriting. He said we needed metaphors that connected to people today. Plenty of people in North America, he said, feel an aching sense of loss of home and we need songs that offer Christ as their true home.
(In the comments section, someone who also attended the conference clarified that Bell didn’t suggest that anyone ‘drop’ blood metaphors, but rather to not solely rely on them.) Are there better ways to think and sing about our universe? Better ways to celebrate the meaning of Jesus? Can I get an “amen”?
Apparently not, from some quarters.
While I appreciate relevance and clear communication, developing our own metaphors for the atonement potentially undermines and distorts the gospel. Yes, it’s important to recognize and communicate the vast and multiple effects of Christ’s death and the resurrection, and yes, Christians can overemphasize theological precision and definition at the expense of actually communicating the good news. But every description of Christ’s work on the cross is connected to our need to be forgiven by and reconciled to a holy God. If we fail to communicate this, we have failed to proclaim the biblical gospel…all metaphors for the atonement are ultimately grounded in penal substitution…[emphasis mine]
One of his comment-ers, Clarice, asked:
On Bell and “metaphors”: I’m not totally clear on what Bell is talking about with metaphors of the atonement…that sounds really abstract and confusing to me. 🙂 Does he mean stuff like Galatians 4, Hagar and Sarah, or…?
To which I replied: “Hi Clarice [which can’t help but make me think of Hannibal] – in my opinion, language about atonement (and really, language about ‘God’ in general) is metahphorical in the sense that it is not a 1:1 depiction of the grandeur, majesty, and mystery of God. So: We speak of Jesus’ death as a ‘sacrifice’ for our sins; our Reformed brethren (like Bob here) will likely refer to it as a sacrifice of the Son *unto the Father* for our sins – but these are metaphorical in the sense that Jesus wasn’t literally led to a consecrated altar, and sacrificed before His Father. (We might, indeed, condemn such gross literalism as child sacrifice, which YHWH condemns!) And so historic Christianity has seen this as a way of speaking about the meaning of atonement – one that approximates, but can never fully compass, its meaning.
This doesn’t mean that other atonement metaphors carry more privilege. Pentecostals and charismatics like me in my growing-up years always historically emphasized a ‘ransom’ metaphor of atonement – Jesus rescuing us from the tyranny of the world, the flesh, and the devil. More recently, many of us in what some call the emerging church conversation appreciate NT Wright’s retrieval of the ‘Christus Victor’ model (or metaphor) of atonement, wherein the Father vindicates the goodness and perfect obedience of the Son vis-a-vis bodily resurrection, proclaiming victory over death, and the principalities and powers. Still others, in Quaker and Anabaptist and Girardian schools, rightly empathize the ironic nature of Jesus ‘sacrifice’ as a repudiation of all violence.
While I wasn’t at the Fantastical conference, my guess is that Bell wasn’t suggesting that songwriters make up new metaphors ‘cold turkey,’ but create them in continuity with the great tradition of historic Christianity, giving ourselves the same permission the biblical writers had to seek the Spirit afresh and interpret Gospel goodness to those in our time and place. Because let’s face it, the author of Hebrews is right – Jesus Christ was the final sacrifice! Because of this, sacrifice and blood guilt terminology is a Jesus-authored anachronism, something that no longer makes sense 2,000 years later. Jesus has triumphed over sacrifice once and for all – and our worship should move on accordingly.
To explore more of the sacrifice metaphors of Scripture, I’d recommend Scot McKnight’s ‘A Community Called Atonement,’ as well as atonement links I’ve catologued on Delicious. Grace & peace to you!”
It wasn’t all controversy, though. In addition to great music, some good theologizing about music happened, including this snipped that Bob also blogs about:
At one point I quoted Harold Best: “All our musical offerings are at once humbled and exalted by the strong saving work of Christ.” We touched on how our singing is not something we originate, but flows from the relationships of the triune God who sings (Zeph. 3:17; Heb. 2:12; Eph. 5:18-19). We sing because God sings and we’ve been made in his image. I never got to mention it on the panel, but a very helpful book on the Trinity is The Deep Things of God: How the Trinity Changes Everything by Fred Sanders.
As someone who’s part of a new church plant in Raleigh called Trinity’s Place, that sounds good to me!
As part of my ongoing interest in the songs we sing and the God this reflects, I’ll hopefully be reviewing some contemporary worship offerings this Fall – ranging from the New Hymns movement to shoegazing emergence music and slam poetry. If you’re an independent worship artist or church who’d like their music to be considered for review, contact me via the comments section of this post.
Soli sapienti Deo!
Tags: Brian McLaren, Broken Bells, centering prayer, Chasing Francis, contemplative, Duncan Sheik, Ecology, Emergent, Eric Whitacre, Foy Vance, Ian Cron, Ian Morgan Cron, James Brown, Mako Fujimura, Marcus Borg, Mumford & Sons, Mumford and Sons, mystic, mysticism, Pete Rollins, Phyllis Tickle, progressive, Sly and the Family Stone, St Francis of Assisi, Thomas Merton
This is the final installment of my interview with Ian Cron. To recap: A novel he wrote over three years ago, Chasing Francis, has been steadily gathering a devoted and enthusiastic reader base. He’s even received new endorsements, something rather unheard of in the publishing world. This includes Archbishop of Catnerbury Rowan Williams saying “I’ve now read it twice and found it equally compelling both times. It’s a remarkable book” and Marcus Borg relating “I was powerfully and wonderfully moved by this story of the conversion of an evangelical pastor to a broader vista of God’s passion for the world.” In this post I ask Ian “What’s next after Francis..?”
Mike Morrell: So you’re no longer pastor at Trinity. What’s next for you?
Ian Cron: We’re living in Nashville as of this month. I have two books to write for Thomas Nelson. I also curate this speaking series called Conversations on Courage and Faith through a very big Episcopal parish in Connecticut called Christ Church. Last year we had Brian McLaren, Phyllis Tickle, Pete Rollins; the artist Mako Fujimura. We commissioned an orchestral and choral piece that was composed and performed by Rob Mathes and the Irish poetMicheal O’Siadhail. It was an extraordinary night. In June we finished up the series with Desmond Tutu. NT Wright and Marcus Borg will be here this year.Tony Campolo is also coming. We’re working on getting a couple of other folks as well.
MM: Those lightweights..?
IC: My own speaking ministry is getting busier as well. What I’m working on right now is a night called, “Bread, Song, and Story”, where I’ll do some readings from my new spiritual memoir, interspersed with original songs and then we close the night with the Eucharist. It’ll be a great night.
MM: So you’re a priest? Somehow that was lost on me. I figured you started this non-denominational church, but…….
IC: Yes, I did start a non-denominational church, but I am a priest. Right now I’m not on a church staff. I’m adjunct clergy at Christ Church in Connecticut.
MM: So whose voices are really resonating with you right now? What are you into reading, listening, conversing with, etc.?
IC: As far as writers go Thomas Merton is my anchor and the place I always return to in my life. He is just extraordinary. I’ve been reading New Seeds of Contemplation and Conjectures of a Guilty Bystander again which for me are his masterpieces. I have been getting ready for Borg and Wright to come to my speaker series so I have been reading them as well.
Because I’ve been writing a memoir I’ve also read a lot of memoirs in the last year from Mary Carr to Frederick Buechner’s works. I’ve been reading Dave Tomlinson’s Reenchanting Christianity. And because of my doctorate program I’ve been reading tons of material on the contemplative life–lots of material from the Catholic theologian Karl Rahner.
MM: So, any music?
IC: Broken Bells. Mumford & Sons. The classical composer Eric Whitacre is someone I really like a lot. I’ve been kind of going back in time and listening to old Sly and the Family Stone and James Brown. People with that sense of groove should be arrested. I’m a big fan of Duncan Sheik, Foy Vance, as well. But the majority of the music I listen to is 13th, 14th, and 15th century choral music, just because I love the almost mathematical purity of it.
MM: I’m unfamiliar with about half of that – I’ll have to check it out! The book is Chasing Francis: A Pilgrim’s Tale. It’s an story of one man’s spiritual journey into both the premodern world and the postmodern world through the lens of an extraordinary person named Francis of Assisi. Check it out!
This concludes our interview with Ian. Here it is in case you missed it:
Part One – Why Won’t This Book Go Away?
Part Two – Would Francis be Medicated Today?
Part Three – Mystics and Prophets
Part Four: Does Orthodoxy Have to be Static?
Part Five: Chasing Francis: The Sleeping Giant
Tags: alternative worship, Archbishop of Canterbury, Chasing Francis, Emergent, emerging church, Francis of Assisi, Franciscan, Fresh Expressions, Ian Cron, Ian Morgan Cron, Justice, Missional, NavPress, Rowan Williams, St. Francis, The Navigators, Worldwide Anglican Communion
This crossed my desk this morning and I thought it would be of interest…
For Immediate Release
Archbishop of Canterbury Endorses Chasing Francis: A Pilgrim’s Tale
Colorado Springs, CO (June 28, 2010)—More than 800 years ago St. Francis of Assisi single-handedly altered the spiritual and political climate of his time. Today, Chasing Francis, a captivating book that examines the lessons the saint can teach contemporary Christians, has received an endorsement from the Archbishop of Canterbury, Dr. Rowan Williams.
“I’ve now read it twice and found it equally compelling both times. It’s challenging, disarming and delightful, and the vision behind it is a serious one. It’s a remarkable book,” says Dr. Williams.
This significant endorsement has sparked a renewed interest in Chasing Francis, which is a creative and compelling hybrid of fiction, theology, and historical biography. The first book by Ian Morgan Cron, Chasing Francis masterfully weaves actual accounts of St. Francis’ radical impact on the world into the fictional story of a New England minister on a pilgrimage to regain his faith.
Listen to Archbishop of Canterbury Dr. Rowan Williams’ address at the “Fresh Expressions: Changing the Landscape” conference in which he summarizes the plot of Chasing Francis; discusses the five principles the book emphasizes for the church: transcendence, community, beauty, dignity, and meaning; and explains why he is strongly recommending it to others. (Begin at minute mark 23:00.)
Since its founding in 1975, NavPress has become known as a trusted ministry leader in discipleship and leadership development. The Navigators, headquartered in Colorado Springs, Colorado, is an interdenominational, nonprofit organization dedicated to helping people navigate spiritually.
Tags: Adam Moore, Anthony Smith, Atlanta, Baptist Reformed, Big Tent Christianity, Brandon Mouser, Brian McLaren, Callid Keefe-Perry, Catholic, Chris Rosebrough, Cobb County, Darren Rowse, Doug Pagitt, Drew Tatusko, Emergent, Emergent Village, Fighting for the Faith, Gareth Higgins, Halogen, Hugh Hollowell, Jonathan Brink, Jules Kennedy, Julie Kennedy, Kathy Escobar, Liz Dyer, Lori Wilson, Losing My Religion, mainline, Marcus Gibbs, Missional, ODM, organic church, Outlaw Preachers, Pastor Nar, Pentecostal, Pirate Christian Radio, ProBlogger, Quaker, Steve Knight, Trans4m, Transform: East Coast, Washington DC, Wesley Theological Seminary, Wesleyan, Wild Goose Festival
This conversation is like a small tasty morsel of the feast that was this ‘conference.’ I use air quotes because, truth be told, I didn’t attend too many of the actual sessions; raging ADD aside, there were just so many people I’ve known for years online, whom I was able to meet in-person for the first time. It was like a “family reunion in heaven” – people whom you’re simultaneously meeting for the first time, but whom you’ve also known forever. (I also had a great time with my Atlanta and Cobb Emergent Cohort peeps, and even a lovely Augusta representative – getting to see them is too long and far-between!) It was a rag-tag conglomeration of emergents and outlaw preachers and missionals and mainliners and meditators and Wild Goosers and Big Tent-makers and organics, all coming from every denomination (or lack thereof) under the sun – lots o’ variety in God’s great big family.
This event was very well-timed for me, personally. I’m at something of a crossroads, both vocationally (great developments, some of which I’ve already shared, as well as some scary-awesome challenges!) and health-wise (I really will get to posting about this in the near-term future); during large swaths of TransFORM I felt quite literally like I was going nuts. And yet the warmth and unconditional presence of the TransFORM folks carried with them the distinct aroma of Jesus. There was a palpable sense of Christ and his Kingdom throughout the weekend, on display in the kindness and dizzying diversity of those present – women and men; black, white, Latino and Asian; Quaker and Wesleyan, Pentecostal and Catholic, Baptist and Reformed.
TransFORM: The Event is but a subset of TransFORM: the Network – a collection of church-planting and pneumatic-community enthusiasts who color outside the lines. If this is you, you should connect with us. As I like to say, there’s more than meets the eye with TransFORM. (Cue groans)
And a little namesake R.E.M. – why not?
Finally – and most significantly – a TransFORM blog-post roundup (If I’m missing some – and I probably am – please put ’em in the comments section below; I’ll list ’em up here):
Chris Rosebrough (note: Chris, from Pirate Christian Radio & Fighting for the Faith, is not a fan. He’s more of a loyal critic, and drove all the way out from Indiana for the main purpose of critiquing. But we love him anyway!)
Sivin Kit (joining us via video from Malaysia!)
– Trans4m in the Twitterverse