lifeasmission » church

Younger Missional Leaders, the Lausanne Movement, and the Shape/ing of the Church

JR Rozko — Tue, 24 Apr 2012 19:31:06 +0000

A College Memory

For about a year and a half during and right after college, I got to live in a house w/ a group of guys, most of whom I still consider good friends and interact with regularly. This was one of the most formative (and fun!) times of my life. One memory in particular has come back to my attention recently.

A few of us were sitting around on the front porch talking and the conversation turned toward the future. One friend commented on how he had had a personal epiphany recently. He said that he realized that he had developed, in no specifically methodical fashion, a vision of the man he would be someday. He went on to offer a litany of characteristics that he believed would accurately describe him when he was, say, 40 or 50 years old. That wasn’t what struck him however. The epiphany sprung forth from the idea that he was not just going to magically wake up and be this person that he imagined at some point, but that he was right then and there, in the present, either moving closer toward or further away from actually becoming the kind of man he envisioned. It’s probably characteristic of college-age students to disassociate who they are from the person they hope to become, but in the midst of an impending graduation, my friend, and through him the rest of us, began to wake up to the reality that there is no such thing as the person we imagine we will be someday, only the person we are actually becoming.

The Inevitable Changing of the Guard

This realization has important implications for how we think of our own formation for sure, but it begs the consideration of another reality; namely, that like it our not, in terms of Christian leadership, the younger generation inevitably becomes the older generation. The sad passing of people like John Stott and Chuck Colson bear this out.

At 33, I feel like this is beginning to be important. I occupy something of a shared liminal space. Whereas I could rattle off a long list of Christian leaders that I and others have looked to for theological guidance over the last 15 years or so, the fact of the matter is, in another 15 years, many of these people will have offered most of what they have to offer and a younger generation of emerging Christian leaders will be looking to (gulp!) my generation for the same sort of theological guidance. Which compels me to ask the question, “What kind of Christian leaders are those of my generation becoming and how will these men and women serve and shape the Church?”

I was insanely fortunate to have had the opportunity ride my wife’s coattails all the way to South Africa back in the fall of 2010 for the Third Lausanne Congress. I am equally grateful that I will get to participate in the upcoming Consultation for North American Younger Leaders. The Lausanne movement doesn’t need to be seen as THE locus for a quest to discern the future shape of the Church, but I have to agree with Dave Dunbar, the President of Biblical Seminary, when he supposes that perhaps Lausanne, and especially the Cape Town Commitment, hasn’t really received the attention it deserves (it’s a pivotal document for the initiative I’m working with, the Missio Alliance). They seem to have managed to bring a more globally and ecumenically representative tribe of Christians together than any other endeavor, and for the fact alone, I think it’s a worth-while point of reference. I think this brief video of my friend and Lausanne’s International Deputy Director for North America, Tom Lin, gets at some of this.

From the Experience and Questions of “Wilderness” to the Experience and Questions of “Exile”

Another friend, Geoff Holsclaw, and I have discussed that while Christian leaders of our generation (those under 35) have benefited greatly from the example and writing of many missional theologians and pastors, our actual experience has been quite different than theirs. They have had to navigate a ton of terrain on the journey from modernity to postmodernity / Christendom to Post-Christendom / denominational stability to denominational irrelevance, leading them to ask certain questions in certain ways with certain expectations and assumptions. By and large, this isn’t a shared experience for those of my generation. For most of us, the destination of our theological mentors has been the beginning point for us, leading us to ask (even if not altogether) different questions in different ways with different expectations and assumptions.

To generalize, we don’t wonder about the shift of Christianity to the global south, we take it for granted. We don’t feel the same sense of Western (missionary) guilt, because colonialism wasn’t our project. We aren’t all that interested in conversations about restoring Christianity to the center of culture, because, for the most part, we’ve never known it, or, in a more theological sense, we reject it as not befitting the nature of Christian faith anyway. This list could of course be added to and argued with (as it should be). It also obviously wouldn’t resonate with the experience of everyone across the board (what does?!) But, my sense is that it nevertheless outlines some of the generational realities that shape and inform not only the questions we’re asking, but the way in which we ask them and, consequently, the shape the Church will inevitably take as younger leaders begin to take on more and more responsibility.

I’m curious. Regardless of what generation you happen to find yourself in, what are your thoughts or impressions on the qualities, characteristics, and perspectives of younger Christian leaders and how do you suppose these will influence the future shape of the Church as these leaders shoulder more and more responsibility over the next 30 years or so?

Missio Alliance: Discerning the Shape of Theology & Practice for Mission

JR Rozko — Wed, 18 Apr 2012 17:14:14 +0000

This is a very overdue post.

A Personal Vocational Transition

At the end of last December I resigned my position at Northern Seminary in order to begin helping direct the efforts of a new theological initiative. The transition was quite seamless as Northern has actually become an early and major sponsor of this new initiative, the Missio Alliance. In this new role I get to work alongside Chris Backert (serving as Ex. Dir. & Regional Dir. for Eastern US), JR Woodward (serving as Regional Dir. for Western US), and Dave Fitch (serving as Regional Dir. for Central US).

What is the Missio Alliance?

This initiative has grown out of the Ecclesia Network, a group I’ve been privileged to be a part of for the last 5 years or so. Whereas Ecclesia has become a home and source of support, training, and encouragement for missional churches and church planters, the Missio Alliance has more to do with bringing a broader array of practitioner-theologians, missiologists, pastors and other Christian leaders together for dialogue, training, and the creation of resources. Here’s a fuller description of the origins and aims of the Missio Alliance from the initial web page that we have up…

As the Church in North America wrestles with the complex realities of an increasingly Post-Christian cultural context, there’s a need to consider afresh what God is doing and calling us to in His Mission. In recent history we have witnessed increasing fragmentation within evangelical Protestantism and sharp denominational decline. Yet even amidst these challenges, we believe there is a unique opportunity to work toward the renewal of the Church for Mission in North America.

The Missio Alliance seeks to provide a seeding ground for such renewal. We aim to bring pastors, practitioner-theologians, leaders, and missiologists together from across the spectrum of the North American Church to work for a Kingdom-driven, gospel-centered, biblically grounded theology and ecclesial practice for God’s Mission in North America. We seek to provide a place for theological dialogue, training, and the creation of resources to navigate present and future missional challenges. Grounded in The Capetown Commitment of the Third Lausanne Congress, these endeavors will emerge out of a strong and distinctive theological identity that is rooted in relationships. We will seek to cross cultural and denominational boundaries, creating by the Spirit a gospel dynamic for discerning the challenges of our time.

Dave Fitch has talked about the need for something like the Missio Alliance to emerge. As he wrote in this post…

As I said previously, and as I have said in my new book The End of Evangelicalism?, evangelicalism is at a tipping point. We are cracking. The emergent conversation started by Brian McLaren et. al. has not produced theological leadership (it seems Love Wins is another case of this). The herds of disenchanted evangelicals are left to either wander or head for the newer coalitions of the Neo-Reformed. Yet as I’ve said here, this isn’t going to take us into Mission. Based in the impulses in both of these movements, we need an alternative place for the work of theology and mission. Without it – it is questionable whether these much needed conversations can place. Without an alternative coalition (that can bring certain parts of these existing factions together into conversation with the Holiness, Anabaptist Missionals), the aftermath of traditional evangelicalism is going to devolve into defensiveness and fail to produce a missional movement. There’s some of us working toward that end (of nurturing an alternative theological coalition). In the meantime, this for me, is the lesson of the Rob Bell fiasco.

Who’s Involved & How can I Connect?

At present, we are working toward a launch conference in April of 2013. Among those who have already agreed to be a part of that conference are Dallas Willard, Scot McKnight, Roger Olson, Cherith Fee Nordling, Amos Yong, and Jo Saxton among others.

If connecting w/ this sort of community sounds of interest to you, feel free to drop your email over here to stay in the loop, or connect w/ us on Twitter or Facebook.

If you’re out West, we are planning a regional conference on Oct. 19-20 near Los Angeles featuring Alan Hirsch, Dave Fitch, & JR Woodward w/ engagement and responses from 6 local pastors. Stay tuned for more info on that as the date gets closer.

We’ve already begun to establish working partnerships w/ a handful of denominations, seminaries, and leaders of various networks, but if you represent an institution or organization that might be interested in partnering with something like I’ve described above, please be in touch via: connect [@] missioalliance [dot] org.

Ecclesia 2012

JR Rozko — Thu, 22 Mar 2012 19:16:21 +0000

The annual Ecclesia national gathering was held this week down in Chevy Chase, MD. As always, it was not only ministerially helpful, but personally encouraging and just plain fun!

…Lots of JR’s, Amy & Aubrey got to coma along, some good basketball games, lots of time to enjoy friendships and start some new one, we officially announced the Missio Alliance (site, twitter, facebook – all in development), and a group on younger missional theologians (plus Dave Fitch got together to discuss doing some work together.

The theme for this year’s conference was: Church as Center of Reconciliation: Living as One Reconciled Family Across Racial, Economic, and Generational Lines by the Power of the Spirit. Leading us into reflection on that theme were Ivy Beckwith, AJ Swoboda, and John P. Perkins, the grandson of Dr. John M. Perkins who was slated to be there, but had to cancel due to health issues. Dave Fitchchimed in with some profound theological thoughts on the subject and then, as is customary, a number of leaders from within the Ecclesia network of churches had opportunity to share out of their own lives and experiences.Perhaps one of the most meaningful times of the conference was when we welcomed 5 new church planters into the community and those Ecclesia pastors who had been walking with them up to that point had the chance to speak words of encouragement and exhortation over them. I can’t speak for everyone else, but the whole thing felt thick with Kingdom significance to me.Toward the end of the conference, Chris Backert initiated a time of reflection. We were asked to consider what part of the conference it seemed like God was most powerfully impressing upon us. Then, we got into groups to pray. We were invited to pray that God would do a work related to whatever it was that was sticking out to us not only in our own lives, but also in the lives of our children. As I thought about it, what came to mind was the way in which issues of reconciliation had come to me later in my journey as a Christian. My prayer for Aubrey was that this wouldn’t be the case for her – that she would never know of a gospel that could be understood as anything other than God’s incarnational mission of reconciliation in the world through Jesus buy the power of the Holy Spirit.This was something that I think will stick with me forever and, I continue to pray, will continue to shape the life and decisions of our family in as many ways as possible.If you’re looking for some additioanl reflection/resources realated to this year’s gathering, check out:

Zach Hoag | A Sermon

The Burner Blog | Part 1, Part 2

If I come across (or remember) others, I’ll come back and add them here. Eventually there should also be some audio up over at ecclesianet.org.

A New Era of Theological Education May Be Dawning

JR Rozko — Thu, 01 Mar 2012 21:14:53 +0000

OK, that title might be a little over the top, but a guy can hope right?! Time, as it always does, will tell!

Last summer I started to talk about a partnership that was brewing between Northern Seminary and 3DM (Part 1, Part 2).

Well, at long last that partnership has been officialized as Northern now offers a masters emphasis in Discipleship & Mission as well as a DMin in Discipleship and Mission, while 3DM is able to offer those who journey through their Learning Communities as part of a “Scholar Track,” seminary credit for doing so. You can read Northern’s announcement here and 3DM’s here.

I think this partnership embodies an important and concrete step toward one way to get at the new models of theological education that I’m convinced we so desperately need.

While it’s not a full program – the masters emphasis is equivalent to 9, 3 credit-hour courses and the DMin track leaves only 3 additional “core courses” – what is being presented here seeks to make theological education…

more accessible - through regionally, or ever nationally accessible intensive courses

more affordable - by bringing the support of churches and ministry organizations more centrally into the mix and allowing students to remain where they live and work

more integrated - as all learning is structured around its relevance for and application to actual ministry contexts and diverse subject matter (biblical studies, theological reflection, and ministry training) is interwoven amongst all modules as opposed to segmented out into their own courses

more sustainable - as these options are deigned for those who take a longer-term view to their theological formation

more formational - as students aren’t just offered content, but are invited into mentoring relationships with content experts who are also ministry practitioners

more robust - as students root their education in a community of learning as opposed to simply tackling it primarily on an individual basis

These are the sort of advances and initiatives that those of us who launched thefutureoftheologicaleducation.com and contributed to the production of the video and white paper hosted over on that site get really excited about!

Of course I hope that this partnership and these program options are fruitful. But even more, I am anxious for what will be learned as schools like Northern open themselves up to models of theological education that are simply better suited for preparing men and women to serve the Church as reflective practitioners, missionary leaders, and Kingdom citizens.

We’ve all got a “Girl in the War” (Josh Ritter)

JR Rozko — Wed, 29 Feb 2012 22:42:30 +0000

Every so often a song, or at least a few lines from a song strike me and I’ll get on a kick of listening to it over and over and over. Josh Ritter has done this to me a few times, most recently with his 2006 song, Girl in the War. Josh himself talks about the song here on NPR and here in a performance for the Center for American Progress so I won’t attempt any lengthy exposition on the meaning of the song. Except to say this…

This song happens to coincide with a flurry of reading I am doing on the history of the church w/ regard to its missionary posture and involvement in the world. Most of said history, if not marked by the absence of mission, is marred by sad if not deplorable actions. This has me remembering, we too, as the Church, have a “girl in the war,” and it’s near impossible for me to think of anything that ought to be more central to our conversation, and engagement. Sadly, many things distract, preoccupy, and consume our attention, thereby sabotaging our unity and compromising the integrity of our witness. It seems that perhaps we too could do w/ an imagination in which the “dove from up above is a dragon and our feet are on fire.”

Lyrics, video, and audio are below…

Download audio file (Josh_Ritter_Girl_in_the_War.mp3)

Peter said to Paul you know all those words we wrote
Are just the rules of the game and the rules are the first to go
But now talking to God is Laurel begging Hardy for a gun
I got a girl in the war man I wonder what it is we done

Paul said to Peter you got to rock yourself a little harder
Pretend the dove from above is a dragon and your feet are on fire
But I got a girl in the war Paul the only thing I know to do
Is turn up the music and pray that she makes it through

Because the keys to the Kingdom got locked inside the Kingdom
And the angels fly around in there but we can’t see them
I got a girl in the war Paul I know that they can hear me yell
If they can’t find a way to help her they can go to Hell
If they can’t find a way to help her they can go to Hell

Paul said to Peter you got to rock yourself a little harder
Pretend the dove from above is a dragon and your feet are on fire
But I got a girl in the war Paul her eyes are like champagne
They sparkle bubble over and in the morning all you got is rain
They sparkle bubble over and in the morning all you got is rain
They sparkle bubble over and in the morning all you got is rain

No related posts.

A Quick Hop Back Into the World of Student Ministry

JR Rozko — Tue, 14 Feb 2012 20:27:20 +0000

As a college student at Malone University, I majored in youth ministry. I did internships as a handful of different kinds of churches, the last of which actually led into a full-time role as a student pastor at a large church, overseeing separate junior, senior high, and college-age ministries.

When I was a grad student at Fuller Theological Seminary, I continued to serve in the world of high school student ministry as an interim director at yet another kind of church.

Later, after some time working in a seminary context, I launched into yet another pastoral position at a new church, this time working exclusively with college students and other young adults.

However, I haven’t really done much in the way of student ministry since the spring of 2009. So, after nearly a 3-year hiatus, I was excited when my college buddy, Scott, who’s been a long time youth pastor at The Chapel in North Canton, asked me to come back into town and help lead a retreat for his high school student leaders.

As you might expect, the topic of the retreat was leadership. There were to be three main sessions over the course of our time together Friday night and through the day on Saturday, plus a final sermon on Sunday morning.

The theme for Friday night was, “Leadership as Followership: Jesus’ Plan to Destroy Your Life.” Here, we focused our discussion around Matthew 20:17-28 and reflected on how Jesus’ role as a leader was located not so much in clever skills and abilities, but a central focus on following where and how God was leading him. We talked about how a relinquishing of our personal ambition and agenda is fundamental to receiving what it is that God might have for us. I also sought to pass on a discipleship framework for leaning how to get better and better at recognizing where and how God is at work and responding faithfully.

On Saturday morning our theme was, “Leadership as Discipline: It’s Always Easy… Until You Have To Do It.” We moved our attention to Matthew 26:36-46 and we spent some time talking about how, contrary to the aberrant Celebrity Culture that seems to mark contemporary Evangelicalism, Jesus-shaped leadership is anything but glamorous. Rather, a commitment to lead like Jesus did will nearly always take you to a place of utter desperation, disappointment, and dependence upon God. In terms of discipleship, we focused on what it might mean and look like to structure our lives around practices that intentionally root us in relationship with God, fellow believers, and others who are hurting and/or far from God.

The final session of the retreat on Saturday afternoon revolved around the notion of, “Leadership as Mission: Death as a Way of Life.” As we spent time working through Matthew 28:16-20, we discussed what actually drove Jesus as a missionary-leader, namely submission to the unique role he was to play in God’s mission in the world. We also reflected on Jesus’ commitment to equip and send others as opposed to keeping everything isolated to his direct (human) endeavor. This led naturally into presenting a process for discipling others toward maturity and mission.

On Sunday morning, in sharp defiance to the notion the Piperian notion that, “God has designed christianity to have a masculine feel to it,” Amy and I preached the sermon, “Leadership as Partnership: Embodying a New World Order,” as partners who together, as male and female, reflect the imago Dei! We spoke out of Acts 2 and Ephesians 4, calling attention to the primary role of the Holy Spirit in constituting a body of people who, against all worldly convention, seek to lead one another out of their unique giftedness in partnership for mission.

Seeing some family and friends was a highlight as always, but man, getting back around high school students for a while was a blast. I was super-appreciative of just how seriously they took our time together and how much creativity and passion they brought to the discussions.

Shame on youth pastors (Scott’s not one of them!), who sabotage their opportunity to shape a generation of students because they are so focused on growing a huge, cool youth group. Double shame on senior/lead pastors who, out of their own insecurity, put that kind of pressure on youth pastors to do it!

The Ecclesia Network: Some Reflections and Resources

JR Rozko — Thu, 02 Feb 2012 16:51:14 +0000

Amidst the polarizing, fragmenting, and empire-building forces that seem to be rearing their ugly heads throughout evangelical Protestantism lately, the Ecclesia Network remains for me something of a refuge. Ecclesia, as both a context and a family, is committed to and united by a modest, yet deliberate and substantive engagement with the various facets and issues of North American Christianity. It’s this sort of posture that I believe sets Ecclesia apart in terms of its unique contribution to the lives of leaders, churches, and, through various initiatives and resources, the broader evangelical community.

To point to just a few things that excite me about Ecclesia, consider the following…

A yearly national conference (the next one being just about a month out), that seeks to help church planters and pastors wrestle with some of the most pressing issues of mission and ministry from the perspective of those who take seriously the challenges (perhaps better understood as happy opportunities!) of Post-Christendom.

Over the last 4 years, we’ve brought together leading voices, including those of women and minorities, to help us wrestle with the practical issues of incarnational expressions of ecclesial life. In each instance, this has been done without pomp and circumstance, opting instead for a subdued environment where the focus is on encouraging one another, building relationships, and giving a good deal of attention to God’s presence and work in our midst. In this way, our national gathering remains vitally connected to the rest of our lives, relationships, and ministry.

A leadership podcast that offers listeners a window into the lives and thinking of local church planters and pastors who are either in or connected to the Ecclesia Network. Backed by the genius and savvy of Mr. Todd Hiestand and John Chandler, esquire, this podcast is just getting going, but there’s some good ones in there already. Check out the latest podcast w/ Chris Backert, who, at long last, is offering to the world (in multiple parts no less!) some blog posts. In part of the podcast, he talks a bit about Missio Alliance, an initiative I’m privileged to be a part of and will no doubt be writing more extensively in regard to in the future, but the rest of the podcast is a great introduction into the way Ecclesia has come about and what it “feels” like.

Aside from those things, Ecclesia is also involved in church planter training (here’s a bunch of great audio from the most recent training session), coaching, and publishing. Ecclesia also initiates and sponsors regional events like this one in the Northeast, this one in the Northwest, and the Missional Learning Commons here in the Mid-West.

This is all good stuff. None of it is completely unique; others seek to offer similar resources and opportunities. What means the most to me, and what is simultaneously the biggest encouragement to me as something like the Missio Alliance gets underway, is the manner, character, and quality of all this work. Like I tried to communicate above, as I look around and see so much discord and angling for influence across the evangelical landscape, I’ve just never gotten that taste from the people and work of Ecclesia and I’m grateful for this band of brothers and sisters.

A Look Back and A Look Ahead

JR Rozko — Wed, 18 Jan 2012 00:24:42 +0000

Whoa, where did 2011 go? I suppose time seeming to run in fast forward when you have a baby for the first time is just an inevitability, but man, that really snuck up on me.

Looking back over what I posted in 2011, I count about 32 posts, not including my weekly auto-posting of “Tweets of the Week” that gives me (and others if they’re interested) an overview of things (thoughts, pictures, links, etc) that seemed worthy of mention. That doesn’t quite hit the 1/week rhythm I’d like to keep up with, but didn’t fall below 1/every other week either. Hoping for some more consistency here in 2012. We’ll see

As I survey what I did post, I spent a lot of time writing about theological education from a missiological perspective (initially in March, April, and May and then in a more focused manner in August, October, November, and December). The bulk those thoughts got encapsulated in a paper and video that I had the opportunity to contribute to that will hopefully continue to spur on some conversation over at thefutureoftheologicaleducation.com.

Theological Education wasn’t the only thing I wrote about however. Among other things…

I sketched out the focus of my doctoral research.
I announced the birth of our daughter, Aubrianna Mae…
And then offered my conversation with her about why I hope she never goes to Church.
I talked about my identification with the Anabaptist theological tradition.
I dove back in to some conversation about the “Missional Movement,” and the “Mega-Problems of Mega-Churches.”

So if that’s a brief look back, what’s in view with a look ahead? Near as I can tell, 2012 will be punctuated by three major developments.

1. A Major Job Change

As of the first year, I’ve resigned my position at Northern Seminary in order to begin working with a new initiative named the Missio Alliance (no website quite yet, but it’s coming). The basic purpose of the initiative is to bring together a cadre of theological and missiological voices from various streams of evangelicalism in order to begin to offer training and resources for the theological and pastoral formation of Christian leaders. I’m excited about this opportunity not just because I’ll find the work personally gratifying, but because I think there is a major need for an initiative like this, one that seeks to be theologically centrist, relationally oriented, and structured around the tight integration of theology and practice. If this sounds like something you’re interested in knowing more about or participating in, don’t hesitate to drop me a line.

2. Giving Ourselves to God’s Work in Elgin

For over a year now we’ve had the sense that God might be calling us to give more of our attention and energy to the people and needs of Elgin. We are just as enamored with our church community, Life on the Vine, as we have ever been. But, a huge part of what it means to be committed to the vision of Life on the Vine is maintaining a sense of openness to God’s leading for mission and this is what we feel like we’re responding to in faith. While what this might mean is still very much up for discernment with others (including the pastors of LOV, our close friends, and those we feel like God has brought into our lives as friends and partners here in Elgin), our sense is that God is leading us to begin cultivating what we would call a “missional community” – a group of 20-50 others who identify with a common sense of mission and seek to invest in one another through common rhythms and practices around that mission.

3. Prayerfully Moving Forward with Adoption

Amy and I have talked about adoption for several years now, since before we were married as a matter of fact. The big questions for us have been, “when will be a good time?” “and “where might we adopt from?” We are still talking, praying, and asking questions about the various factors to consider in terms of domestic vs. international adoption, but at this point it’s fair to say that this is something we feel committed to and will perhaps formally begin the process of here in 2012. Potentially, this could even mean moving to another home in Elgin that offers the kind of space that we might need as we consider getting a home study done.
——

I’m sure that I’ll be posting much more about all of these things through this next year, but for those of you beautiful people that regularly ask what’s going on and how you might pray for us, near as I can tell, these are the things that will factor most substantively into the shape of life for the Rozko’s for the next 12 months.

The Missiological Future of Theological Education – Training Kingdom Citizens

JR Rozko — Fri, 09 Dec 2011 22:11:17 +0000

Below is the fourth and final article that we’ve submitted to Patheos as a contribution to their forum on “The Future of the Seminary.” I don’t believe it’s actually up over there yet and it seems like that forum has sort of run out of steam, so I thought I’d go ahead and post it here. If it does make it up over at Patheos, I’ll update this post. If this happens to be new to you and you’ve got some interest, here’s where you can find the first three articles:

Shaping Students w/ the Character and Competency of Jesus (lifeasmission | Patheos)

Missionary Pastors for a Missionary God (lifeasmission | Patheos)

Ministers are Mobilizers, Not Managers (lifeasmission | Patheos)

As I’ve noted in previous posts, this is some edited content from a more comprehensive white paper that I worked on. You can find the whole paper here as a resource at thefutureoftheologicaleducation.com.

I hope to round this all out with a (more brief!) summary post soon. Thanks to those of you who have been following along and weighing in. Engagement is the only way to refine these sort of ideas toward the creation of something truly new, helpful, and concrete.

This is the 4th and final article in a series that we have been happy to offer related this Patheos forum on, “The Future of the Seminary.” For our part, we have sought to call attention to the idea that inasmuch as theological education seeks to locate its purpose and aim in the missio Dei, its shape and future can be most helpfully understood from a missiological perspective. This is the fundamental point of the white paper from which these few posts have emerged, The Missiological Future of Theological Education.

We first offered a video, which summarizes the issues surrounding the way in which Christendom obscured our view of God’s missionary nature, thereby mis-shaping not only our theology, but our ecclesiology and the systems of theological education that we constructed to prepare leaders for these Christendom-shaped churches. The video also suggests that…

as we seek to re-imagine theological education along missional lines, the most important ‘accrediting factor’ for our schools lies in their ability to do their part in producing leaders who are able to demonstrate having taken on the character and competency of Jesus.

If you haven’t seen it yet, the video is embedded below:

After this initial post, we offered two more that sought to outline the missiological principles that we believe best contribute to creating processes of theological formation along these lines:

1) Missionary Pastors for a Missionary God, in which we suggest that missional approaches to theological education will be praxeological – geared toward the training of theologically reflective practitioners.

2) Ministers are Mobilizers, not Managers, in which we suggest that missional approaches to theological education will be mobilizational - geared toward the training of missionary leaders.

In this final post, we’d like to outline a final missiological principle that we believe will guide a faithful re-imagining of theological education, that of being spiritual – geared toward the training of kingdom citizens.

Spiritual, of course, can mean many things. For us, it simply means that everything about what theological education is and does, ought to be predicated on the centrality of a vibrant and growing relationship with the triune God and his work in the world. In other words, just as Jesus’ efforts to train and form his disciples would have had no ultimate significance apart from their connection to God and God’s work in the world, so too are the efforts of seminaries wasted apart from this same connection.

Having lost its proper missiological shape, theological education within Christendom made it possible to separate ones intellectual development from ones spiritual maturity. This is a dichotomy that our centers of theological education must repudiate if they hope to lend any support to the shaping of leaders for Kingdom ministry. Moving forward will call for, at the very least, processes of theological formation that shape convictions, impart spiritual knowledge, re-frame our relationship to Scripture, and embrace the irreplaceable role of the Holy Spirit.

Shaping Kingdom Convictions

As theologian James McClendon once said, “Convictions are not so much things that we have but things that have us.” As important as we believe Christian doctrine and truth are, if we fail to cultivate leaders who are as convicted by them (as evidenced by life transformation) as they purport to be convinced of them, we will only continue to contribute to the collapse of Western Christianity. If seminaries are to make any sort of meaningful contribution to the mission and witness of the Church in Western culture, they must show primary concern, not only for the information that their graduates possess, but for the convictions that will shape, drive and sustain them through all the trials and tribulations of not only ministry in a Post-Christian context, but amidst the sort of suffering and persecution which the Bible tells us always accompanies faithful witness.

Imparting Spiritual Knowledge

Seminaries and churches are full of people who know plenty of things about God. What our seminaries and churches seem in desperate lack of are people who truly know God in the way the Apostle Paul speaks of when he says, “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death…” What we have to accept is that this kind of “knowing” cannot be manufactured or controlled. The impartation of spiritual knowledge is finally the work of the Holy Spirit as we live in relationship with God and participate in his mission in the world in the way of Jesus. Thus, it is incumbent upon seminaries to create environments where God can do this kind of work in shaping Kingdom leaders.

Re-framing Our Relationship to Scripture

It should go without saying that in the endeavor of theological education to contribute to the shaping of Christian leaders, there is no text more important or sacred than the Bible. Unfortunately, the experience of many a seminarian is that the Bible is reduced to little more than an object to be examined and dissected. However, when you abstract an engagement with Scripture from a predisposition towards inviting the work of the Holy Spirit, we miss God’s intention for this discipline. Therefore, in terms of truly honoring a spiritual disposition towards theological education, not only will the Bible occupy a primary place throughout the whole of our programs (as opposed to being confined to individual courses), it will increasingly need to be seen as the very story out of which seminaries derive their own identity, purpose, and function.

Embracing the Irreplaceable Role of the Holy Spirit

Our prevailing systems of theological education train and equip people to be leaders in such a way that they assume an ability to succeed based upon their own intellectual capacity and/or skill-set rather than upon their ability to discern the Holy Spirit’s leading and therefore upon the Holy Spirit’s power rather than their own. We suggest that to the degree that centers of theological education want to contribute to preparing leaders for faithful service as Kingdom citizens, they must re-imagine theological education in such a way that the work and role of the Holy Spirit in the theological formation of leaders, as well as in the world, will be given primary attention.

Concluding Thoughts

One of the great travesties of our current Christian landscape is that emerging leaders often feel like they have to make a choice between “going to seminary,” because it will provide the sort of “accreditation” that many denominations and organizations require, or “going into ministry,” in order to give themselves fully to the sort of life & labor they feel like God has called them to. As we re-imagine theological education along the lines of God’s Kingdom and God’s mission in the world, our hope and prayer is that these emerging leaders wouldn’t feel like this is a choice they have to make. Instead, we envision truly missional systems of theological education, so radically committed to a Kingdom vision of accreditation and to commissioning Kingdom leaders on account of their character and competency rather than their GPA, that ministry becomes the context for all our education and formation as we train reflective practitioners, that the aim of our education would become the mobilization of God’s people for loving and faithful service as we train missionary leaders, and that all of this emerges out of a vibrant and growing relationship with the triune God as we train Kingdom citizens.

The Missiological Future of Theological Education – Training Missionary Leaders

JR Rozko — Mon, 05 Dec 2011 21:33:49 +0000

As part of their forum on, “The Future of the Seminary,” the 3rd of 4 articles that I’ve contributed to, Ministers are Mobilizers, Not Managers, went up the other day. You can find the previous articles both here at lifeasmission as well as over at Patheos…

Shaping Students w/ the Character and Competency of Jesus (lifeasmission | Patheos)

Missionary Pastors for a Missionary God (lifeasmission | Patheos)

Again, this is some edited content from a more comprehensive white paper that I worked on. You can find the whole paper here as a resource at thefutureoftheologicaleducation.com. Hope to see some helpful conversation emerge there, here, and over at Patheos as well.

In terms of our particular contribution to this forum, we began by suggesting that while we passionately affirm the important role that seminaries play educationally, from a Kingdom perspective, the more important ‘accrediting factor’ is their ability to graduate students who have increasingly taken on both the character and competency of Jesus. Given those aims and the ways in which our systems of theological education have been corrupted by the (non-missional) assumptions and characteristics of Christendom, we suggested that the central task before us is identifying educational principles guided by a theological vision of the missio Dei as it relates to both the Gospel and the Church that can help us re-imagine and re-shape our processes of theological formation.

In our second post we sought to outline the central features of the first of three of these educational principles, that of being praxeological. This praxeological orientation to theological education would result in the cultivation of reflective practitioners – leaders for whom the practice of mission and ministry and critical theological and missiological reflection always go hand-in-hand.

Here, we’d like to provide a sketch of a second educational principle, again drawn from the life and ministry of Jesus, that we feel must inform our processes of theological formation, that of being mobilizational – geared toward the training of missionary leaders.

One of the most disastrous effects of Christendom upon our systems of theological education has been the unhelpful assumption that the Church does and should exist at the center of our society. Under this vision, seminaries have equipped leaders who would excel at managing and maintaining this system. However, as the missio Dei and its implications for the Gospel and the Church come back into focus in Post-Christendom, we submit that our systems of theological education must be re-imagined for the purposes of training missionary leaders. These will be leaders whose concern and skill-set revolve not around managing churches as part of a culture believed to be “Christian,” or even further, around church growth, but around mobilizing the people of God for participation in God’s mission in the world. We submit that a truly mobilizational system of theological education will be, among other things, affordable, accessible, designed to prepare leaders as cultural pioneers, and judged on its ability to cultivate leaders who are competent to make disciples and mobilize others for faithful participation in God’s mission in the world.

Affordable

Unless you happen to live in a certain place, going to seminary requires the time and expense of uprooting your life and moving to another location. In addition, the vast majority of seminary students are completely on their own to figure out how to pay for a seminary education. A staggering number of students carry an enormous amount of debt for years, if not decades, following the completion of their program. Not only is this problematic because of the current costs of seminary education, but increasingly, attaining a seminary degree does not translate into a proportional ability to get any job, let alone one that will alleviate students of their debt. Moreover, because seminary degree programs remain, in large part, shaped by the assumptions of Christendom, students may quickly discover they are ill equipped to faithfully engage with the practical realities of ministry in Post-Christendom. In order to be truly mobilizational, it is incumbent on us to re-imagine systems of theological education that are vastly more financially sustainable.

Accessible

Lack of proximity to the kinds of formational education that we are talking about isn’t just an affordability problem; it’s also an accessibility problem. While we applaud the efforts of the increasing number of seminaries that value distance and
distributed learning opportunities, we would suggest much more innovation is required. Increasingly, seminaries need to embody in themselves the kind of character they should be instilling in their students. In other words, just as we need to mobilize leaders, we also need to imagine what it might mean to mobilize theological education itself. Institutions of theological education that are truly mobilizational will happily release power and control as they give their time and energy to initiatives that make quality theological education more accessible even if they don’t directly benefit. The future of theological education belongs to those groups and institutions who care more for the work of God’s Kingdom than they do their own.

Prepare Cultural Pioneers

The ecclesial vision of Christendom provided for a system of theological education that mainly had in view the creation of Christian leaders who might well be described as managers or custodians of the church at the center of culture. But, with the significant shaking occurring as we move from Christendom to Post-Christendom, the maps we previously used for theological education prove unhelpful and misleading. In direct juxtaposition to a Christendom-shaped reality, a missional understanding of God and the Church compel us to give our time and attention to the equipping of missionary leaders capable of pioneering in a world without maps. This will require the re-imagining of structures and programs that are designed to impart to students, missionary, as opposed to managerial, skill-sets.

Cultivate Disciple-Makers and Mobilizers

A final aspect of theological education that is mobilizational is the central importance of equipping leaders to be disciple-makers and mobilizers of God’s people for mission. However, a particular person might be individually gifted, their ability to leverage that giftedness in concert with the biblically unifying commission to “go and make disciples of all nations,” is a fundamental marker of their fit for Kingdom ministry. Said another way, we suggest that a profound understanding of one’s giftedness and a correspondingly profound track record of the exercise of that giftedness as a means of making disciples and mobilizing people and communities for mission ought to be seen as a basic requirement for the completion of any seminary program.

In short, as the Church is increasingly pushed to the margins of society, it has (we have!) the opportunity to rediscover the missional nature of God, the Gospel, and the Church that was eclipsed within Christendom. Among other things called for by this rediscovery is the complete restructuring of our systems of theological education as we seek to equip leaders who can serve the Church out of missionary rather than managerial perspectives and skill-sets. We offer additional thoughts along these lines in the full paper, available here and check out the video and other resources at thefutureoftheologicaleducation.com.

The Missiological Future of Theological Education – Training Reflective Practitioners

JR Rozko — Tue, 22 Nov 2011 21:40:56 +0000

The post below (edited slightly) was offered as the 2nd in a series of 4 articles on the “Future of the Seminary” forum over at Patheos (1st article here). If you haven’t already seen it, this video will give you a good introduction to the basis for the perspective being offered.

Based on this perspective, we suggest that the task before us is to identify educational principles guided by a theological vision of the missio Dei as it relates to both the gospel and the Church that can give shape and substance to processes of theological formation that are able to help students develop Kingdom-oriented character and competency.

We will explore two additional missiological principles that we believe ought to guide this vision of theological education in forthcoming posts, but here we would like to suggest that a vision of theological education that is guided and shaped by a missional vision of God, the Gospel, and the Church will be praxeological – given to the training of reflective practitioners. While other changes are surely called for, we suggest that theological formation that is praxeological calls for elongated programs, training by missionary theologians, diversified learning environments, a high degree of attention to contextualization, and an emphasis on creating learning communities.

Elongated Programs of Theological Formation

Whereas many seminaries seem to be spending their energy trying to find ways to help students achieve degrees more quickly, a praxeological orientation calls for more integrated, and therefore elongated, programs. Obviously an elongated program delays the conferral of a degree, but under the vision of theological education suggested here, the idea isn’t getting a degree so that you can begin to do ministry, but beginning to do ministry so that you are rooted in the proper context for theological education and formation in the first place. If the end goal is not the conferral of a degree but actually becoming a certain kind of person, there simply are no shortcuts to be taken.

Training by Missionary Theologians

A praxeological orientation toward theological education will require a faculty composed not mainly of traditional academic scholars, but of missionary theologians – those whose ability to guide and shape others flows from their own praxeological formation. Again, we are not suggesting that scholarship does not have its place; we are simply saying that the right kind of scholarship will always be driven by and focused on its implications for the life and ministry of the Church. As Karl Barth has famously said,

There would be no theology if there were no ministry specially committed to the witness of the word… If we abstract its origin in the ministry of the community, all its problems are either irrelevant or they lose their theological character… (CD 4.3.2, 879)

Thus, we are compelled to ask whether or not those who are trained and formed by traditional PhD programs are the best candidates for the kind of mentors/teachers needed to equip those who embrace this vision of theological education.

Diversified Learning Environments

Learning theory suggests there are three ways we learn: the passing on of information, apprenticeship to learn certain skill-sets, and immersion. The best learning experience occurs when there is a dynamic interplay between all three. Driven by Christendom presuppositions, our current systems of theological education are designed to do the first, pass on information, but give no real attention to issues of apprenticeship or immersion experiences. A praxeological orientation to theological education will require that our seminaries create all three kinds of learning environments for their students. The issue here isn’t merely the lack of second and third environments, but the fact that that apart from them, the relevance of time spent in the first environment loses the impact it ought to have.

Issues of Contextualization

Ministry never occurs in a vacuum. Students don’t just need to learn what to apply to their ministry context, which under the current paradigm of theological education they may not even have; they need to learn how to apply it to their ministry context, which we are suggesting as a prerequisite. This implies not only the need for missiologically-driven advances in models of distributed learning, but calls for a greatly enhanced focus on the part of instructors and the designing of programs with regard to the application of theological learning to specific ministry contexts.*

*Living into this sort of vision will mean that increasingly, centers of theological education will see having a ministry context as a prerequisite for admission into its programs. In addition, this value should compel centers of theological education to put significant amounts of time and resources into establishing truly meaningful relationships and partnerships with local churches and ministry organizations in which students who don’t have their own ministry context might not just do occasional internships, but root the entirely of their educational process.

Learning Communities

A core component of a praxeological orientation to theological education is the importance of learning in community. Whereas we wholeheartedly agree that there is a unique and important place for those regarded as experts in their field who can offer their wisdom, experience, and insight as they guide students in their formation as Kingdom leaders, there is an equally important and formative dimension to theological education that is rooted within a community of learning. In line with the realities of Kingdom ministry, which always call for a collaborative approach to tasks and problems, seminary students should increasingly develop a capacity to embody an open and discerning posture towards the insights and critiques of their peers. Flying in the face of traditional assessment criteria that are nearly exclusively predicated on one’s individual academic performance, a core component of assessing the formation of Kingdom leaders will have to do with their posture toward and interaction with others in a learning community.*

*We suggest that where theological schools continue to offer residential options, they will do well to structure them around a more monastic model where students come to be immersed in an integrated program of sharing life, resources, learning experiences, and diversified endeavors in ministry and mission.

At the heart of the particular suggestion is the simple observation that, “this is how Jesus did it” – calling disciples to him “that they might be with him and that he might send them out…” (Mark 3:14)

Read the full white paper, The Missiological Future of Theological Education, here and join in the conversation below and over at thefutureoftheologicaleducation.com.

The Missiological Future of Theological Education – Introduction

JR Rozko — Wed, 09 Nov 2011 18:15:20 +0000

It’s been a few weeks since I posted about the groundswell of conversation that seemed to be happening around the topic of the state and future of theological education. Since then, a lot has happened.

1) I joined Doug Paul and Mike Breen of 3DM in hosting a forum on this topic at Northern Seminary.

2) We’ve launched a website that is hosting the white paper and video we produced as contributions to the conversation.

3) A number of people have begin conversations in the discussion forums on that site.

4) Dr. Craig Blomberg, Professor of New Testament at Denver Seminary, offered a response to the paper that is posted on the resource blog

5) A slew of new posts, including the 1st of 4 from our perspective, have appeared in the online forum over at Patheos.

6) And we have received a couple dozen emails from people who are asking everything from, “Can you keep me informed on how this goes forward?” to “Can you come and help lead a discussion on this in our context?” Which we are more than excited to do! (inquire here).

I am actually quite a bit more interested in driving traffic over to thefutureoftheologicaleducation.com as a place where we can try and centralize some conversation and garner insight from as broad a population as possible, but just to generate some interest, I thought I would try and peak your interest with a few words from the introduction of the paper and the video that goes along with the initiative…

The American Church finds itself in a precarious position. Based on current statistics, each year 2.7 million people cease to be part of a local church community and 4000 churches close their doors. Beyond this, 85 percent of all our churches are classified as stagnant and dying…

…while we wholeheartedly agree that we are indeed in the midst of a cultural earthquake, we believe that these statistics are better read as symptoms of a deeper problem. Rather than working toward solutions aimed at helping the Church maintain or regain its position of power and privilege at the center of society, our contention is that a more faithful posture, in the midst of this cultural earthquake, is pausing to ask what God is saying and doing and how God is calling us to respond?

The missiological crisis of Christendom not only affected the Church, but also bore corresponding implications for seminaries and indeed our systems of theological education in general. As such, we believe that a massive re-imagining of the nature, purpose, and practice of theological education is in order. Simply put, the guiding thesis of this paper is that to the extent that our current systems of theological education have been shaped by Christendom presuppositions, they have lost their missiological bearings and are wholly inadequate to prepare Kingdom leaders. Incremental changes and clever adaptations to these current systems only serve to distract from the opportunity we have before us to develop a Kingdom, and therefore missional, vision of theological education. At the heart of this vision is the conviction that the proper telos of theological education is an “accreditation” of students based not merely on the degrees they earn, but on the development and fit of their character and competency for life and leadership in the Kingdom of God.

And here’s the video… Hope to follow up in coming weeks with other blurbs from the paper.

If the Missional Movement Fails So Does Discipleship

JR Rozko — Thu, 22 Sep 2011 14:58:35 +0000

In the last week or so, a few blog posts have caught my attention, driven me to some reflection, and incline me to go ahead and try to offer my some clarifying thoughts that I hope will further some important conversations.

The first posts were from my friend Mike Breen – 2 posts on “Why the Missional Movement Will Fail” (Part 1, Part 2).

(ht: churchleaders.com for the image)

Essentially, what these posts are suggesting is that discipleship is the engine (which is either in desperate need of repair or lacking entirely) that ought to be driving the vehicle of our (missional) churches.

Beautiful. Couldn’t possibly agree more.

Here’s what surfaced as a clarifying point for me as I though about this though.

The criticism offered in these posts really only applies to the people who don’t really understand “missional” in the first place – people who think it’s a tack on to existing church structures and programs. These are people who wrongly and unhelpfully interpret “missional” as merely being more outward focused or placing greater emphasis on doing mission activities. These have become the classic mistakes of those who mean to co-opt missional language and principles as “the next big thing” that people will show interest in – a new church product for bored or disinterested church people. Their focus isn’t refining their theological perspectives and living fully into the implications of doing so, it’s merely adding or shifting an external point of focus, and so the point, and opportunity, is missed.

Missional, for those who take the time to really delve into it, is a biblical and theological paradigm predicated on a vision of God as a missionary God, which has deep implications for how we understand, among other things, the Gospel and the Church. In fact, it is this theological vision that actually serves to restore discipleship to its rightful place at the center of our ecclesiologies and (as I have argued before), our soteriology.

Mike’s assertion, I believe, is only properly addressed to those plagued by dichotomous thinking – discipleship is one thing and being missional is another. I think that some confusion over just this fact surfaces when Mike’s writes, in his 2nd post,

To be a disciple is to be a missionary.

But then follows it by saying,

Jesus made disciples and he sent them out as missionaries while discipling them.

There first sentence rightfully conveys that the point of discipleship is being on mission with God and that being on mission with God is the context and “stuff” of discipleship, but the next sentence devolves into the notion of discipleship as one thing and participation in mission another. This way of thinking persists only for so long as we misunderstand what is really at the heart of the missional movement and I think the language of Mike’s argument here waffles here not because he’s confused, but because the conversation about what the missional movement is all about can be confusing.

From a missional perspective, the Gospel is first and foremost a call to follow Jesus as his disciples and the Church is rightly though of as a community of disciples on mission with God. It’s not that discipleship is one thing and “being missional” another – two things that we must seek to hold together with the whole AND mentality that has gained some popularity recently. Instead, and I suppose this is my real point in offering this clarifying thought, it is the full and proper understanding of “missional” that is actually our greatest ally in terms of providing theological and ecclesiological visions that help us see and understand the centrality of discipleship.

So, to play on Mike’s metaphor, if (missional) churches are propelled by the engine of discipleship, it is missional theology that builds, fuels, and maintains the performance of that engine.

For that reason, I’ll continue to throw my lot in with my brothers and sisters who’ve given themselves to advancing the missional movement!

The other post was by Ed Stetzer on the whole, “Can Megachurches be Missional?” debate. He still thinks they can and I still think they can’t. But, as I’ve thought some more on this I’ve had some clarifying thoughts that I’d love some feedback on. I’ll save those for another post though.

Why I’m Going to the Ecclesia National Gathering

JR Rozko — Tue, 20 Sep 2011 16:17:53 +0000

I used to be a conference junkie. Straight out of college and anxious (though I never would have admitted it) to be the next big thing, I though that if I hit enough conferences, rubbed shoulders with big-shot speakers, and played my cards right, I’d be well on my way. What can I say, I was 22 and still naive enough to believe that personal ambition, so long as it was “for God,” was a noble quality as opposed to a liability.

I’m not 22 anymore – I’m 32. And while there are plenty of 32-year-olds out there still nursing a desire for “their time to come,” I am grateful for the people and circumstances God has used over the last 10 years of education and ministry to heal me of the selfish ambition I had previously baptized in my own mind. I’ve simply become much more enthusiastic about the advancement of God’s kingdom than mine – trust me, it’s way less stressful! So now, whenever I am presented with the opportunity to attend or participate in a conference, rather than asking, “Will being there contribute to my own advancement?” I try to ask, “Do I have a passion for how this conference is seeking to contribute to God’s kingdom work in the world?”

This is the central reason that I’ll be at the upcoming Ecclesia National Gathering – because it’s an event that oozes authentic passion for God’s kingdom work rather perpetuates the cult-of-personality tenor of much of current Christian conferencing.

Besides that overarching reason, I’ll be there for a few additional important reasons as well…

I’ll be there because I love the down-to-earth, in-the-trenches, church planters and pastors who attend and focus on encouraging and supporting one another rather than engendering a spirit of competition.

I’ll be there because, in word and action, Ecclesia holds up the value of men and women co-laboring in all aspects of ministry.

I’ll be there because humble submission to God’s mission and not fine doctrinal points is what unites us as a group.

I’ll be there because I’ve never experienced an event or a group of people that is so capable of engaging in serious theological discourse without losing sight of its irrelevance apart from incarnational expression.

In short, I’ll be there because I think God is mightily at work in and through this group of people and this event is central to facilitating and furthering that work. Hope you’ll consider joining us.

By Far, the Best Anniversary Reflection on 9/11 I’ve Read

JR Rozko — Mon, 12 Sep 2011 02:24:39 +0000

Re-posted from CT in entirety without hesitation…

On 9/11 I thought, For the most powerful, militarized nation in the world also to think of itself as an innocent victim is deadly. It was a rare prophetic moment for me, considering Presidents Bush and Obama have spent billions asking the military to rectify the crime of a small band of lawless individuals, destroying a couple of nations who had little to do with it, in the costliest, longest series of wars in the history of the United States.

The silence of most Christians and the giddy enthusiasm of a few, as well as the ubiquity of flags and patriotic extravaganzas in allegedly evangelical churches, says to me that American Christians may look back upon our response to 9/11 as our greatest Christological defeat. It was shattering to admit that we had lost the theological means to distinguish between the United States and the kingdom of God. The criminals who perpetrated 9/11 and the flag-waving boosters of our almost exclusively martial response were of one mind: that the nonviolent way of Jesus is stupid. All of us preachers share the shame; when our people felt very vulnerable, they reached for the flag, not the Cross.

September 11 has changed me. I’m going to preach as never before about Christ crucified as the answer to the question of what’s wrong with the world. I have also resolved to relentlessly reiterate from the pulpit that the worst day in history was not a Tuesday in New York, but a Friday in Jerusalem when a consortium of clergy and politicians colluded to run the world on our own terms by crucifying God’s own Son.

Will Willimon, presiding bishop of the North Alabama Conference of the United Methodist Church

(ht: imonk for the image)