Chronos and Kairos

Don't normally refer to Greek in sermons, but I made an exception this Sunday. Tom Stuckey's book, commented on in my last blog, has a really helpful distinction between these two Greek words. Used it as the base for a chapel anniversary service here at Wirksworth on Sunday evening. You can see the power point presentation to go with the sermon based on Acts 10. If you want to download it click here.

The church is at a kairos moment as it emerges from Christendom, facing highly vocal sceptics like Richard Dawkins, yet there is a hunger for meaning in a world full of superficiality. May God give us the wisdom and hope to use this moment.

On the edge of ??

Tom Stuckey’s book On the Edge of Pentecost is a moving book with a blend of biography and theology which makes it accessible and prophetic. The book has inspired me particularly the last but one chapter, ‘Churches Old and New’. I believe this chapter is insightful and prophetic and needs to be studied and prayed through. Its implications for the future of the church are very significant. His insights resonate and challenge my own. Thanks Tom. However, I think the use of the word Pentecost in the title is off putting for the following reasons.
· It has problematic overtones for some because of the unhappy memories of being marginalised by over zealous charismatics from the 80s and 90s or what can sometimes be manipulative Pentecostalism.
· It has links with dramatic numerical growth. Tom confirms this on page 122 when he says we must plan for expansion! I think we have to be very careful making predictions of this kind. My understanding is that the church in the West still has a long way to fall before any movement in terms of numerical growth can happen. It has unhelpful images of an imperialistic church not a servant one.
· Pentecost which marked the birth of the church drew converts from the Jewish community. That is not to minimise the incredible transformative affect the Spirit had, but it was to a people who were expecting a Messiah, albeit not a crucified one.
I think the book could have been called, ‘On the Edge of Caesarea’ This would not be so easily identified with a particular happening, but I believe the account in Acts 10 is nearer to what Tom has identified as what the Spirit is saying to the church at the moment. Why?
· The church is called to cross-cultural mission just as Peter was asked to leave the security of the Jewish community.
· We are being called to a fresh focus on the home where mission takes place. Cornelius invited Peter into his home where the Spirit met with those gathered there.
· It was firmly God’s agenda (missio Dei) which was being served not the church. Look at the suspicion Peter received when he reported back to the Jerusalem church. We might find the same resistance today!
· God worked in unexpected places and with unexpected people. Caesarea was more Rome than Rome itself – what an unlikely place for God to have been at work. As a church we are confronted with opportunities which seem potentially fruitless, but that is where God chooses to bless. Like Tom’s experience in Cuba, I stand back and wonder at what God is doing in ‘Southern’ Christianity. Unexpected places is where we should look for God at work!
· It didn’t have a huge impact like Pentecost, but God was at work gently and quietly drawing people to himself. The hunger was driven by people meeting with God and then asking, 'what is happening here?' Tom calls it giving people the tools to interpret their experiences of the transcendent.
It may not have been as catchy a title, but I think it reflects the message better than the word Pentecost.
Thanks Tom for being so honest with us and giving us the tools to reflect on what God is doing.

Missional

I think Steve Taylor's description of the word missional is very helpful in clarifying how the term is currently understood and how it varies from the word mission. I wonder how long it will be before Microsoft recognise the term in their spell checking! If you don't read Steve's blogs he can be found under the name emergent kiwi or see link below under 'Taylor Writes'
'M is for missional. Note the a and the l. Missional is different from mission. Mission has historically been, "I, over there." In other words, individuals sent to other countries. Missional is about, "we, here." In other words, the whole church sent to the context in which it is planted. Mission often had the odour of cultural imperialism, the belief in superiority. Missional has a humble questing belief that being sent to the towns and villages relies on our ability to be changed.'

A challenging question

Sharing my story with a homegroup from Newbury Methodist last night gave me a chance to reflect aloud on some of my recent journeyings. A member of the group asked me how I perceived Newbury Methodist after an eighteen year absence. I found it a hard question because this wasn’t a casual enquiry to which I could give a bland or trivial response, but a heartfelt concern about what they might do/have done differently. I sense the questioner was herself dissatisfied or saddened by the perceived failure to attract or keep younger people in the church.
I was challenged by the question because in my ten months here I have remained uncommitted to the life of the church, partly through being away at Cliff some of the time, but also because coming from the centre of things in another church it is hard to get involved without being totally involved. Sitting on the edge of things is not normally my style, but it seemed right for the moment in order to help me reassess things and to be honest I needed a break!
So how do I see things? Like many others who sit on the fringe I don’t know half of what is going on. Only attending Sunday worship is not the best platform to get an overview of the effectiveness of a church’s mission and purpose. Judging on Sunday morning worship alone, I have to say that nothing much has changed. Yes Andy (the minister in pastoral charge) is very informal in his style and connects with the congregation, particularly when baptisms bring in those unused to church proceedings. The monthly ‘informal’ service, which happens an hour earlier than usual, is surprisingly well attended, but the pattern is pretty predictable and the inflexibility of the building does not encourage participation.
When you welcome a new member into your family the whole dynamics of family life have to change. The family still functions, but some things have to be done differently. Maybe my perception that things have not changed much in Newbury is due to the lack of new members joining the church family and making their presence felt (or being allowed to make their presence felt). My experience in Marlborough and Pewsey was that new people see things with fresh eyes and bring new vision and energy (as I also did when I came) but with that the pain and joy of adjustment for the whole family.
There are some big challenges for all in the church. Its future lies in how we respond to them.
The person who asked me the question was asking for my opinion. She ended up challenging me as well as herself – what are we (including I) going to do about it?

Faith at Work

Reflections on seminar in Sheffield on 26/4/07 Led by David Clark
Question: How can we as church leaders encourage congregations to see their ‘work’ life as a integral part of their Christian discipleship. How can we learn from the experience of people at work in order to enrich our understanding of God as creator? For examples given by David see here
Definition of work as those experiences which derive from our engagement ‘in the world’, ie apart from congregational life.
Positive benefits from engaging with the world of work

Discipleship as 24/7

Consciously looking for where God is already at work in the world

Earthing our church-based Christianity in the ‘real’ world

Releasing Christians to engage as part of the Kingdom community

To actively witness to the way our faith informs our practice which leads to new ways of doing/thinking about something. Praxis leading to Poiesis:

Role of Christian Leader as Community Educator

Equipping the laity to think/interpret theologically

To release scripture as a living tool to help in that interpretive process

To see the work of the Holy Spirit as the interpreter of life’s experience ( I know a ‘man’ who can!)

For an exercise looking at the theology of the laity see here

Questions I am working on
How do I see myself as an ordained person?
Why do I have feelings of regret about the experienced of perceived loss of connection with the world of work?
In what ways are ministers also participants in the ‘workplace’?

Professional Talker

In preparation for an assignment on traditional and contemporary forms of Spiritual Direction I have been reading Rowan Williams’ Silence and Honey Cakes. While doing so I came across this interesting reflection which links to my last post. He describes the reticence of some of the desert fathers like Macarius to be ordained. Rowan wonders if some of their ambivalence is to do with the licence that the ordained person has to talk. Desert teachers were wary about theoretical discussions and over confidence on theological questions. Rowan comments on the danger of using speech to play power games and to communicate half baked truths. He suggests we need to develop a ruthless eye for hidden weakness by X-ray examination of our words both written and spoken to see if there are any hairline cracks in their structures.(p.68) With reference to John 6:60 he goes on to write of Jesus speaking in the context of a relationship in which truth can be uncovered for us. He talks of a language full of surprises and suggests that the Christian community based on the teaching of Jesus ought to be a place where it is hard to make ‘easy speeches’.
This is a humbling lesson in a world where we are called to be ambassadors of the truth but words are cheap and easy to disseminate.
Williams writes that our Christian speaking arises out of ‘fleeing’, running from what makes us feel smug and in control, what gratifies our longing for approval and respect. He suggests that truthful and creative words do not come easily. (p.76) He says that we need to put in some hard work into monitoring our talk. Language is not an evil, but the way we so often use it means that a lot is lost when we start talking.
Perhaps more circumspection is needed?