My theological blogging comrade Jonathan Brink, author of Discovering the God Imagination: Reconstructing a Whole new Christianity, has developed a very affordable online class around the material of the book. Here’s Jonathan’s announcement about it…
I’m pleased to announce that we’re finally announcing an online class with BeADisciple.com, a division of Southwestern College.
Title: Exploring a Postmodern Gospel
Dates: January 3 to February 18, 2011
Cost: $69
The class will explore the book over seven weeks and will include online interaction with those who are also reading the book. If you’ve read the book and want to explore it in dialog in community, this is your chance to do so. The beauty of the online format is that you can participate at any time during the day or week.
Enrollment in courses at BeADisciple.com is a two-step process. A person must first “register” in order to build an account at BeADisciple.com where he/she may then “login” to enroll and pay in a secure online environment. If someone has registered and now needs to enroll he/she may return to www.BeADisciple.com at anytime to do so. He/she will “login” (upper-right) using the email address and password combination created upon registering. Any problems/questions with enrollment may be directed to Lisa Buffum at beadisciple@sckans.edu.
This seven week class is limited to the first 20 participants, so if you’re interested, I would encourage you to sign up today. I’m really looking forward to the dialog that will happen over the seven weeks.
The class takes place online using Blackboard’s classroom technology. If you’ve used it before you’ll know it’s really simple to use.
If you’re into some of the great writing and question asking that Jonathan does on his blog, then I can assure you that the book and class would be well worth your time.
Like many others, I received a free copy of Launching Missional Communities: A Field Guide by Mike Breen & Alex Absalom to read and review here on my blog.
I should probably say upfront that I have a ton of 3DM (the training network behind this book) friends. I love them, their hearts, and their ministries, so as I come to this book, I’m already biased in favor of it.
The easiest thing to say about this book is that it’s practical. While it’s easy, even fun, to read, it almost can be treated more like a resource manual than a book. It doesn’t need to be read straight through and it’s easy to reference bits and pieces depending on your interests.
Before diving into all the good stuff I want to say, let me go ahead and get my one major criticism out of the way. There is a small chapter entitled, “Attractional vs. Missional” in which the authors attempt to argue that we need both. My opinion, however, is that the argument fails on both theological and analogical fronts. They use the pre-Reformation phenomenon of Roman model churches (if you build it they will come) and Celtic model churches (more outward focused) to suggest that we need attractional and missional kinds of churches playing off of one another. The analogical problem here is that what is generally meant today by attractional and missional does not at all correspond to the realities and circumstances in which these models of churches existed. As for the theological problem, I can probably best articulate that by sharing the last sentences of the chapter and my notes in the margin.
The quote…
We just need to understand what Attractional does well and do it.
We need to understand what Missional does well and do it.
My notes…
Impossible – attractional and missional churches are such because they have divergent understandings of basic Christian doctrines. What we need is a theologically robust understanding the relationship between the the Missio Dei, the gospel of the Kingdom of God, and the Church. This will lead us not to the ‘best’ of these two models, but to a cohesive vision of a missional ecclesiology. This is the great error of ‘AND’ thinking; you never get to core issues because you spend all your time trying to artificially hold incompatible things together.
The saddest part of this is that the underlying genius of the book actually does this work. It undercuts the errant theology and philosophy driving attractional churches. I just wish they had been more direct in stating it.
UPDATE: Be sure to check this post Mike Breen offered in response.
OK, on to the far more substantive praise.
The authors fully communicate their heart for the life and ministry of local churches in their various forms. They offer not just a proposal, but a methodical plan for churches of any size (though it seems pretty obvious that they have in mind mainly new, smaller communities and then more established larger communities in mind) and kind to begin to incorporate missional communities into the life of their larger church community.
Discipleship, leadership and mission are the driving themes of both the book and the entire philosophy of missional communities. To get the point of the book, you have to understand that from the author’s perspective, the task of the church is discipleship – period – the end. And they are right. You also have to embrace the idea that the replication of leaders is imperative to the larger task of discipleship. If you don’t equip and empower leaders, you can kiss your changes of exponential discipleship bye-bye. Again, I’m totally with them here. Finally, mission is the context in which leaders are equipped and disciples are formed. Amen! If you can embrace and own these three things, then you’ll love this book and what it offers.
A few final things. I deeply appreciate that they didn’t skip over the tough (practical) issues like kids, schedules, and finances. they address these things as only those who’ve lived through the ins and outs of the details could. They also interspersed quotes and stories from those who have gone through their 3DM training and others who have implemented missional communities (or some derivation thereof) into their larger church context.
Seriously, it was a great book – something that we are finding valuable at Life on the Vine even. The guys behind 3DM are doing a good work and the people who contributed stories to the book are the ultimate testimony of that. I highly recommend you pick up a copy or two to read through with a group that’s interested in the whole idea of missional communities – you won’t find a better practical guide for sure.
A few months back I mentioned the release of the book ViralHope: Good News from the Urbs to the Burbs (and everything in-between). I am one of 50 different authors who offers a brief reflection on what the “good news” might mean for my city (which was Memphis when I originally wrote). The book has been doing quite well from what I understand and it now boasts an excellent promotional video.
You can still get single copies of the book through Amazon, or order multiple copies through Ecclesia Press. I hope you’ll consider spreading this video around, maybe with a link to the book.
The video was made by Aaron Nee of the Brother NEE. Check out this trailer from their feature film, The Last Romantic.
A few weeks ago I kickstarted a review of Knowing Christ Today: Why We Can Trust Spiritual Knowledge, by Dallas Willard (part 1 here).

After a comment by my friend Josh on that post, I thought I’d hop back in with some further reflections. Josh asked about Willard’s reflections on knowledge and their connection to virtue, to truth/Truth, and the works of Polyani and MacIntyre. To my recollection, Willard is not interacting with other contemporary philosophers (at least not directly), but he does speak to the matters of virtue and truth/Truth. Regarding virtue, Willard says,
We today live in a curious period when almost no one is willing to discuss the question of how one becomes a truly good person. There is now a widespread tendency in American culture to think that everyone is already good. This probably arises out of confusion concerning the dignity of the individual or the equality of all people. It seems to many that all you have to do to be worthy is just to be. They mistake worth for worthiness; the most unworthy of persons still has worth, value, a certain dignity to be respected. On the other hand, as we shall discuss later it is now widely thought that there is no objective difference between a good and bad person, or at least that we do not know what that difference is. So, if that is true, a method for becoming a really good person would be presumptuous and pointless. (49)
Willard is saying that there is such a thing as objective virtue, but more provocatively, he is saying that we can know it. Let me trace his argument briefly by noting his comments on Jesus’ answers to the 4 core worldview questions.
1) What is real? Jesus’ answer, God and his Kingdom.
2) Who is well-off, blessed? Jesus’ answer, Anyone who is alive in the Kingdom of God.
3) Who is a really good person? Jesus’ answer, Anyone who is prevaded with love.
4) How do you become a really good person? You place your confidence in Jesus Christ and become his student or apprentice in Kingdom living.
The key to Willard’s line of argumentation here, I believe is found in this passing comment he makes – one that I think he would ave done well to devote an entire chapter (if not a book!) to.
… ‘knowledge’ as the biblical tradition speaks of it is always interactive relationship.
If indeed the sort of knowledge that the Bible is concerned with is characterized by interactive relationship, then it, by nature, has a dimension of subjectivity to it.
The apologetic value of this sort of knowledge therefore is found not in intellectual argumentation, but in inviting people into a relationship with the risen Jesus, manifested (uniquely though not exclusively) in and through the Church as the Body of Christ.
Let me stop there for now and see if anyone wants to engage with what Dallas is doing/saying here.
As I mentioned a couple weeks ago, I recently finished a few books that I think are worth discussing. I started with a review of Deep Church by Jim Belcher and though I’d try to tackle Willard’s book next.
Reviewing a book by Dallas Willard is a formidable task. The guy is nothing short of brilliant. Add to this his personal humility and Christlikeness, and we have no choice but to take his words to heart and call ourselves, not him, into question if we think we disagree or have come to understand him fully. Such is my stance as I offer my reflections on this excellent book.
The fundamental issue Willard aims to grapple with in, Knowing Christ Today: Why We Can Trust Spiritual Knowledge, is this,
In the Western world, a great historical struggle between what might be called ‘traditional’ knowledge, represented by the church, and modern knowledge, represented by science, has brought us to where many can only think of religion as mere belief or commitment. (23)
From here, Willard goes on to explain how both conservatives and liberals, in their own unique ways, managed to divorce knowledge from their versions of Christian faith and life. To summarize, on the left, the removal of Christian teachings from the domain of knowledge “was largely a defensive move, designed to insulate Christian faith and practice from any possible negative impact of the results of scientific and historical studies.” (24) On the right, “knowlege was pushed away as inessential to saving faith, having nothing to do with it.” (25)
What willard is after is a vision of Christian faith that ushers us beyond profession (what we say we believe, even if we’re not committed to it or don’t actually believe it), commitment (what we do regardless of its correspondence to reality), and belief (which doesn’t necessarily correspond to truth or knowledge – “we can believe what is false and often do” (16)), to the realm of Christian knowledge. Of Christian knowledge Willard says,
We have knowledge of something when we are representing it (thinking about it, speaking of it, treating it) as it actually is, on an appropriate basis of thought and experience. (15)
He goes on to say,
Knowledge, but not mere belief or commitment, confers on its possessor an authority or right – even a responsibility – to act, to direct action, to establish and supervise policy, and to teach… Knowledge also confers upon belief and action a stability and communicability that other sources of action do not. This is because knowledge involves truth: truth secured by experience, method, and evidence that is generally available. (18)
Let me go ahead and stop there for now. I will jump back into what Willard is after in this book and its relevance for the lives of disciples and the Church in forthcoming posts, but at the outset, does anyone have initial thoughts on Willard’s project or observations at the outset? Is “Christian knowledge” something you think much about and if so, for what purpose?
Just caught this short video from a favorite author of mine, Andy Couch. A while back I took the time to review his latest book, Culture Making: Recovering Our Creative Calling. See what he has to say about the link between idolatry and the questions which define us.