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?

Related posts:

1. Missio Alliance: Discerning the Shape of Theology & Practice for Mission
2. Two Battles of Emerging Missional Leaders
3. Toward a Missional Vision of Theological Education: The Fruit of the Problem

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.

Related posts:

1. Northern Seminary & 3DM: Discipleship Oriented Theological Education
2. The Missiological Future of Theological Education – Training Reflective Practitioners
3. The Missiological Future of Theological Education – Introduction

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!

Related posts:

1. Bi-Vocational Ministry
2. Bi-Vocational Ministry & Theological Education
3. Bi-Vocational Ministry & Spiritual Formation

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.

Related posts:

1. 2010 Ecclesia National Gathering Reflections
2. Ecclesia 2012
3. The GOCN, Ecclesia, and the Missional Church

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.

Related posts:

1. The Missiological Future of Theological Education – Training Reflective Practitioners
2. The Missiological Future of Theological Education – Training Missionary Leaders
3. The Missiological Future of Theological Education – Introduction

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.

Related posts:

1. The Missiological Future of Theological Education – Training Reflective Practitioners
2. The Missiological Future of Theological Education – Training Kingdom Citizens
3. The Missiological Future of Theological Education – Training Missionary Leaders

We all know that 3DM is coming to Chicago to conduct a workshop on discipleship and mission at the end of the month, right?  This is happening on Friday, October 28 in the morning and afternoon.  Following this will be the annual Missional Learning Commons, which starts that evening and wraps up around 3PM on Saturday.

Well, before all of this goodness, Northern will be hosting an event on Thursday evening during which 3DM will present a video and paper as a way to spark some conversation about the future of theological education.

From Mike Breen’s blog,

One of the things that has become abundantly clear in our work with pastors and leaders is that there is a devastating disconnect between the ways that our seminaries and theological schools train and equip leaders for ministry and the realities that these leaders are facing day in and day out.  Noticing this has caused us to begin asking (along with many others), “What is the future of theological education?”  While we don’t think we have all answers to that question, we do have some thoughts and would like to invite you to an evening of dialogue about this important topic in Chicago.

So here’s your shot, if you have thoughts, questions, concerns, or ideas about the future of theological education, we’d love for you to join us and contribute to the discussion.  The video and paper will be made publicly available in November, but those who join us for this event will have some advance access to them.

Note: We don’t anticipate this being a large event, but we really do want to advance the word to those who share a genuine interest in this topic, so please feel free to use the social sharing options below or your own avenues of social networking to let others know about this Thursday evening event as well as the workshop and Commons.  Here’s some additional details on the Thursday night event…

• When:  Thursday, October 27 from 7-9 PM
• Where: Northern Seminary, Lindner Conference Center
• What: Presentations of a video and paper on the future of theological education followed by responses by Dr. David Fitch and others and an open question and response time.
• Cost: There is no charge to attend this event, but we would ask that you register here, so that we have an idea of how many will be joining us for the evening.

Related posts:

1. The Future of Theological Education: A Groundswell of Conversation
2. The Missiological Future of Theological Education – Introduction
3. The Missiological Future of Theological Education – Training Kingdom Citizens

Working at Northern Seminary, a school that is radically committed to exploring the best ways to come alongside the Church and Christian ministries to equip men and women for service and leadership in an increasingly Post-Christian context, sometimes affords me the opportunity to bring these two areas of passion together. This is especially true as I am in Pawley’s Island, SC working with my pal Doug Paul and other members of the 3DM team as we develop a partnership that will 1) Make it possible for participants in 3DM Learning Communities to earn seminary credit for the work they do over the two years of that journey and 2) Bring discipleship front and center as the focus of earning an Certificate, MA, MDiv, or DMin from a seminary.

Northern, in my opinion, has gotten quite good at creating partnership-driven programs that afford students the opportunity to craft degree programs that are both rooted in concrete ministry contexts and directly related to the area of Christian ministry and leadership that God has called them to. This partnership with 3DM is no exception. Over the course of two years, 3DM guides pastors and leaders through not just the ideas of creating a discipling culture, multiplying missional leaders, launching missional communities, and establishing centers of mission, but the nuts and bolts of those endeavors as well. This is what makes them so unique. They are not just content providers, they serve as mentors and coaches through two years of implementing these ideas. The nature and fruit of this process is more than enough to make someone scratch their head when comparing it to traditional models of theological education, which are almost always class based rather than ministry based. This partnership is a deliberate attempt to begin to rectify this shortcoming by creating a definitive bond between theological reflection and ministry experience with a view toward spiritual formation.

Crafting syllabi and shaping the contours of these various degree programs is just a part of what I’ll be spending my time on while I’m down here with the good people of 3DM We’re also working on a couple side projects that I think will add some value to the conversations and initiatives related to the reshaping of theological education and the place and practice of discipleship in the Church.

Related posts:

1. Northern Seminary & 3DM: Discipleship-Oriented Theological Education (Part 2)
2. A New Era of Theological Education May Be Dawning
3. The Missiological Future of Theological Education – Introduction

I am still very much at the early stages of articulating my research project, not to mention working through all the details of what it will entail in terms of field work.  But, I thought I’d go ahead and throw what I am working with so far out there and see what sort of feedback others might have.

The DMiss degree is structured around equally important labors of academic and field research.  In the joining of these two different kinds of research, the aim is to be both descriptive – what is actually happening in concrete contexts, as well as constructive – how do insights gained from field and academic research combine to help these local contexts change, adapt, or improve.

My ultimate concern has to do with the relationship between soteriology (how we understand salvation) and the structures and practices used for disciple-making in missional churches for a Post-Christendom context.

Given this central interest, I plan to do research in local churches that will help me understand just how this is playing out.  In terms of academic research, I plan to focus on the intersection of the missio Dei (as it pertains to soteriology), Anabaptist theology (as a non-Christendom theological framework), and missional ecclesiology (as it pertains to discipleship).

So, descriptively, I hope to be able to give an accurate and insightful portrayal of the soteriological vision of multiple church contexts and how that vision relates to their structures & practices for making disciples in Post-Christendom.

Constructively, I hope to be able to articulate what might be called a missional soteriology (vision of salvation rooted in the missio Dei) and then reflect on the implications of this for disciple-making in Post-Christendom.

At the end of the day, I am hoping that the results of this research will benefit, first and foremost, my own various “missional church” tribes.  In my view, if the research that I am to do doesn’t serve these contexts, it is of no real use.  Additionally, I have a great concern for how this research might benefit the field of theological education as it continues to grapple with the challenges of equipping leaders for ministry in a context in which the church is increasingly pushed to the margins of society.  Bottom line, we do not know how to do this well and if centers of theological education are going to figure out what it means to equip missionaries as opposed to managers, some major shifts are needed.

Would love to hear any thoughts you might have on what I am setting out here.

Oh, by the way, several others have encouraged my to try and find some funding for this research so that I might be able to conduct it on a broader scope.  If you have any thoughts along those lines, I’m all ears.

Related posts:

1. The Missiological Future of Theological Education – Introduction
2. The Missiological Future of Theological Education – Training Missionary Leaders
3. The Missiological Future of Theological Education – Training Kingdom Citizens

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.

Related posts:

1. Book Review – Tending to Eden: Environmental Stewardship for God’s People
2. Toward a Thepoetic of the Cross (Book Review)
3. Missional Communities

Having already engaged in conversations around the themes of missional discipleship and missional family, the Missional Learning Commons will round off with a discussions about missional leadership.  Speakers, topics, and bios are below.  More information and registration here.

David Fitch: The Hazards of Being Paid to Pastor: Overcoming the Bad Dynamics of Money

Summary:

When a pastor gets paid a set of negative dynamics are set into motion. Power relationships develop within a community. There are expectations from people who “give.” Ministry can turn inward and into politics. All of this works against moving a community into mission. I offer a couple observations and simple moves to subvert these dynamics.

Bio:

David Fitch is a co-pastor at Life on the Vine in northwest Chicagoland and a church planter/coach. He is also Lindner professor of evangelical theology at Northern Seminary’s programs in missional church studies teaching on matters having to do with gospel and culture. He is an author with his next book – The End of Evangelicalism? Discerning a New Faithfulness for Mission coming out in January 2011. Dave is married to Rae Ann and dad to their son Max.

Fitch, Take 2: Leadership is Submission: The Counter-Cultural Way of the Cross in Leadership

Summary:

Leadership that leads into the new territories of mission will always produce conflict. This is the inevitable prospect of a community pushing into Mission. The Missional leader is not one who manages this conflict from top down. Instead, through the posture of humility, service and trust in the Spirit, out of Scripture and mutual discernment in prayer, he or she leads the community through inviting it to seek what God is doing, hear and respond. In this way of non-coercion and submission, the “revolutionary” community is birthed, brought together in Christ “on the way” of Mission.

Amy Rozko: Global Perspectives on Missional Leadership:  Reflections and Observations from Cape Town 2010 (The 3rd Lausanne Congress on World Evangelization)

Summary:

Local churches bear the responsibility not only of equipping leaders for ministry in an increasingly globalized world at home, but also of mobilizing them for participation in God’s Kingdom work across the globe.  Doing so necessitates that we have a meaningful sense of what God is saying and how God is working in other parts of the world.  In this session, Amy will offer reflections on the state of the church around the world from a recent gathering of 4000 global church leaders and invite us to discuss the implications for churches in terms of leadership development.

Bio:

Amy is excited to have just participated as a delegate to the Third Lausanne Congress on World Evangelization in Cape Town, South Africa.  She and her husband of just over a year, JR, live in Elgin, IL where she also works for International Teams US as the Director of Mobilization.  They are an active part of Life on the Vine in the Chicagoland suburbs.

Related posts:

1. Missional Learning Commons – Conversations on Missional Family
2. Missional Learning Commons – Conversations on Missional Discipleship
3. Midwest Missional Learning Commons

I have spent most of my time at pastors conferences.  This is an entirely different feel.  To be honest, it feels weightier, more significant.  This probably has something to do with the fact that the bulk of the people here have made unspeakably greater sacrifices to follow God than the average pastor in the US.  It should also be noted that you would never get this sense in talking to the people here – which probably stems from another difference – no one is grumbling or complaining about how no one will follow them or get on board with their vision. They are too busy doing some of the most significant Kingdom work around the world to worry about stuff like that.

As this conference is being touted as one of, if not the most, diverse gatherings of Christian leaders in the history of the world, the vibe of it just defies explanation.  Rubbing shoulders and having conversations with people in contexts that I can scarcely imagine will certainly be one of my highlight coming home.

As someone put it yesterday, there is something “interesting” about being part of a gathering where there are “a lot of chiefs and not all that many Indians.”  (There were actually a handful of Native Americans sitting right behind us when that got said – thankfully they had a sense of humor.)  Basically every other person I meet is President of something, author of a book, or Archbishop of some diocese somewhere.  Oh, Rene Padilla just passed me and there goes the wife of Bill Bright – no kidding.  It’s encouraging to see so many people who are used to being treated as a VIP engage as part of the “common folk.”  Easy, I suppose, when you just don’t think in those terms.

OK, hopefully more later.  Be sure to check out blog posts from Andrew Jones and Skye Jethani.

Related posts:

1. Lausanne Congress Update 2
2. Post-Lausanne Congress Reflection #1 – Truth

We are only able to go thanks to the generosity of a plethora of family and friends who financially supported us and we are grateful beyond words.

If you have some measure of interest in this gathering, I highly recommend you check out the advance papers, participate online, or maybe even attend one of the Globalink Events.

Between the place we are staying and the conference center, we should have some access to Internet and I plan to do my best to offer brief reflections and pictures throughout our time there.

Thanks for your prayers for us and the rest of the leaders that will be gathered in Cape Town for the next week or so.  May God use this event for the sake of His Kingdom breaking forth in new ways all around the world!

Related posts:

1. Lausanne Congress Update
2. Partnering in Kingdom Ministry
3. Missional Learning Commons – Conversations on Missional Leadership

The first one is an introduction and speaks to leadership issues.

This second one has to do with issues of theology and cultural context.

The third video pertains to congregational change and formation.

This final clip speaks to the unique features of this program as one offered through Northern.

I have the good fortune to work for Northern, but this is far from a paid advertisement.  This is just me wanting to spread the word about the sort of opportunity that I think is well suited to equip men and women for service in and to the Church in an increasingly post-Christian context.

Related posts:

1. Northern Seminary & 3DM: Discipleship-Oriented Theological Education (Part 2)
2. Northern Seminary & 3DM: Discipleship Oriented Theological Education
3. The Missiological Future of Theological Education – Introduction

A collaborative day for missional churches to exchange ideas, support, and encouragement on how to incarnate the gospel in their contexts.

We gathered for the 3rd time in January of this year and loved the time so much that we just had to bump the next gathering up to this fall – Friday, Oct. 29 – Saturday, Oct. 30!

(click image for PDF)

I’ve said before, there is a lot of power in regional gatherings.  So, if you are a pastor or leader who lives in driving distance of Chicago and is at all interested in the learning/participating in the missional conversation in real life, rubber-meets-the-road, kinds of ways, you should definitely join us.

This event has always been free in the past, but in an effort to make sure that we have all kinds of voices at the table, we are charging $10 to help cover the cost of childcare during the event.

Lots more info and banners/posters courtesy of one Mr. Benjamin Sternke can be had over at missionalcommons.org.

Northern Seminary has offered to host the event for us and Ecclesia is helping to sponsor it.  Spread the word!

Related posts:

1. Missional Learning Commons
2. Missional Learning Commons 2011
3. Missional Learning Commons – Conversations on Missional Leadership