A couple weeks ago, I caught wind of a new series of videos called “Jesus Revealed.” While done w/ Nooma-like quality, these aren’t the same thing. This series seeks to more directly explore the person of Jesus as he is “revealed” in specific biblical texts. These are short, narrated films (around 12-minutes) that depict Jesus as Underdog (Mt. 4:18-22), Revolutionary (Lk. 4:14-30/Jn. 2:13-20), Hero (Mt. 27:24-54), etc. You can read more about these (and the 4 additional short films) here – DVD 1, DVD 2, DVD 3. There is also a Vimeo page w/ extended clips that you can check out here. I’m embedding the extended clip for “Jesus, the Dreamer” (Mt. 5-7) below.

These short films were created and narrated by a guy named Andy Frost.

 Regarding the vision and purpose behind the series, Andy had these things to say…

… ‘Jesus Revealed’ is about unearthing the radical reality of Jesus’ life. I think it’s different from other resources in that it focuses solely upon the identity and the mission of Jesus and the implications it has for us today. The DVDs also use stunning dramatization footage that helps the viewer imagine they were there…

… I am always amazed at how the Church has often turned the life changing, explosive gospel of Jesus into a boring weekly event. When I read the gospels, I am continually challenged, excited and fascinated by Jesus. I am passionate about helping others re-engage with the raw and radical Jesus we find in the gospel accounts.

… The church in the UK has been in decline for many years, but I believe that this is changing. In the US, there are some pretty negative predictions on church attendance over the next few decades. I just really believe that if people can be given a vision of Jesus, rather than religious dogma, then they will be released to live for Him. I hope that ‘Jesus Revealed’ might just be a helpful resource in doing this.

I think these videos would be an excellent way to spark conversation w/ anyone who had some level of interest in the person of Jesus, or even to carry those who have been Christians for some time into deeper reflection on the significance of knowing and following Jesus. Would you use these? Why or why not? If you did, how would you use them and with who? In any case, hope you’ll check them out here.

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1. The Anti-Attractionality of Jesus
2. It’s Not All About Me and Jesus
3. Sweet Jesus Love

Whenever I drive for more than an hour by myself, I always try to think ahead about something good to listen to.  I forgot to do that this time around.  However, iTunes U came to the rescue and I stumbled upon a series of lectures that Stanley Hauerwas gave at my alma mater, Fuller Theological Seminary last year regarding his latest book, Hannah’s Child: A Theologian’s Memoir

At some point I learned that Stanley Hauerwas had gotten divorced and, as you might guess, jumped to some conclusions and perhaps even some judgments regarding how a Christian ethicist might reconcile such a decision.  As there nearly always is, there is a huge (long, complicated, heart-wrenching) back story.  In these lectures Hauerwas shares plainly and transparently about his marriage to Ann and the ins and outs of mental illness that eventually undid their marriage.  Below are some different ways that you can access these lectures.  Both the lectures and the Q&A sessions following them are well worth a listen.

If you use iTunes, you can get the Hauerwas lectures from Fuller in 2 formats, audio or video.

Audio is here.
Video is here.

If you don’t use iTunes, you can view the lectures online using the following links…

Mental Illness, My Story - http://vimeo.com/20302340
Q&A - http://vimeo.com/20304454

Enduring, How to Go On - http://vimeo.com/2030549
Q&A - http://vimeo.com/20306248

God and the Mentally Ill - http://vimeo.com/2030819
Q&A - http://vimeo.com/20308682

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2. You Should Go to Fuller Theological Seminary
3. Dr. Richard Mouw on Fuller Seminary, Evangelicalism, & Homosexuality

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.

Related posts:

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

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Curious to see what you would have added if you were the one who made this.

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I didn’t get the chance to watch it until just last night and I gotta say, if you think about the average way in which Christians/Christianity was portrayed on television, say, 10 years ago, and contrast that with this episode, there’s some serious conversation to be had about how things have changed.

Rather than pick apart the episode from the outset, I wonder how those of you who watched (or will watch) this episode think about what’s going on here.

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(ht: Jamie)

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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

Do you catch the underlying assumptions in this conversation?

– Where there is talk of missiology, it’s church growth, and not God’s Kingdom mission that takes center stage.

– Where there is talk of ecclesiology, it’s the (male) preacher/act of teaching, and not the call on a community to make disciples that takes center stage.

These are both hallmarks of a Christian system which thrives on the power and privilege afforded it by Christendom.  But I say, “woe to us” when we think that leveraging the kind of “influence” that is talked about here has anything to do with what God would have us be about.

Mega and Multi-Site (thinking here of the video venue sort) churches, “work,” on account of our infatuation with celebrity and our predisposition to the passive consumption of information.

We must, must, must ruthlessly rip out of our heads the notion that our supposed giftedness gives us license to build our own personal church-kingdoms around it/us.

Christendom is not a neutral cultural condition, it perverts and distorts and the theology which under-girds this conversation is evidence of it. With no regard for the way in which the message we mean to impart is always embodied in the medium through which it is communicated, we are destined to continually miss the whole point of Jesus’ call to make disciples whose lives are consumed by a desire to fully participate in God’s mission in the world.

And let’s lay aside the distorted paradigm in which this conversation is even taking place for a minute.  Is anyone else concerned about the stark distinction between the ways in which Driscoll and MacDonald come across and carry themselves when compared to Dever.  I don’t know a ton about Dever, but his humility in contrast to the arrogance of Driscoll and MacDonald is evidence enough that what he has to say is bound to be more meaningful.

I watch stuff like this and I wonder to myself, “What will become of us when our power and privilege is stripped away?  What happens when there aren’t enough church-goers to shuffle around and we lose the illusion of all the influence we once believe we had?”

Related posts:

1. Missiological Research: Missio Dei, Salvation & Discipleship in Post-Christendom
2. My (Ana)baptism
3. The Missiological Future of Theological Education – Introduction

In each instance people who have virtually nothing in common are thrust into one another’s lives creating the opportunity for, to borrow a phrase from my friend Geoff, “generative tension.”

This happened in my life recently.

To the list of ‘socially awkward misfit meets valedictorian,’ ‘lawyer meets convict,’ and ‘poor black adult meets rich white kid,’ I can now add, Dan Allender meets Eminem.

A few days ago I began listening to a series of talks offered by Dan Allender, a Christian counselor, author, speaker, and the President of Mars Hill Graduate School in Seattle, WA.

In one of his talks, he offered this little nugget,

Evangelism is essentially sharing our stories long enough to discover a common ache and a common hope.

Now, as my friend Annie pointed out in a conversation about this sentiment, it doesn’t capture the full scope of what might qualify as evangelism (and I don’t think that was Dan’s intention anyway).  However, I do think it pushes us to a place of realization that, inasmuch as Jesus was God’s way of entering into the story of humanity’s deep aches and fulfilling its greatest hopes, we are called to do the same for others.

Somewhere in the course of listening to these talks, I came across a new music video by Eminem featuring Rihanna entitled, “Love the Way You Lie.” (ht: Jonathan Brink)

I’ll embed it below, but let me offer 2 things first, a disclaimer and a reflection.

Disclaimer: The video contains language and imagery that some might find objectionable.  If you can’t get past that, please do us both a favor and skip it.  I’ll say this though, the language and imagery is far from gratuitous.  I think it is used appropriately and poignantly to convey the weight of the issue.

Reflection:  The song and video tell the story of a couple who quite transparently have deep aches and deep hopes.  The tragic irony of the situation is that they are trying to come to terms with both through a violent and endless cycle of love and hate, truth and lies.

I think the reason that I like this quote from Allender so much is that it asks us to be come alongside people as guides as opposed to stand at a distance and offer directions.  There is this great tendency we have to get so focused on telling people that they need to arrive at a particular destination that we completely neglect the more important matter of identifying the “You are here” spot at which they stand.  Directions, after all, are of little use unless you know where you’re starting from.

The last observation I’ll make as a result of the generative tension between Allender’s quote and Eminem’s video is that without the right direction, we create our own personal hells – something that is visually captured at the end of this clip.  As people of ache and hope, when we try to alleviate our aches and fulfill our hopes in ways that God never intended, we suffer.  All the more reason for those of us who have been met by God at the point of our ache and who place our hope in God’s salvific work in the world through Christ to listen to the stories of others as we share ours and allow God to do that same work all over again.

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On July 4, like good American patriots, we left Ohio for the promised land of Pelee Island on the Canadian side of Lake Erie.  I get excited for weeks beforehand when I know that I am gonna be able to get up to Pelee.  I love it there.  No hustle, no bustle, no cell phone reception or email.  Just the beach, the water, books, and people I love.

This time around, our friends Matt and Sharon and their son Deacon were among the number of loved ones that we got to share some time with.

The weather was hot, but gave us plenty of reason to lay on the beach and play in the water.  We did some boating, some tubing, made smores, shared stories, watched movies, and soaked in the enjoyment of fun and relaxation throughout the week.

On top of all this, Amy and I continued to celebrate our anniversary.  Here’s our attempt to capture the specialness of the occasion.  Between the hitting, crying, bugs, and neighborly interruptions, I’d say we pretty much nailed it

We also managed to successfully tote the top of our wedding cake (which had already made its way from Davenport to Elgin), to our hotel in Ohio, in the car to Sandusky, and then on the boat to the island.  It was a well traveled cake, but tasted amazing. Every layer of our wedding cake was different and the top was no exception – tie-dye!

So here’s to an unbelievable and unforgettable 1st year of marriage that was capped off by helping one couple celebrate the very beginning of theirs and spending time with another couple on the doorstep of a decade.  Cheers!

Some additional pictures from the trip here.

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Nick and Rachel were two of my students when I was a youth pastor at RiverTree Christian Church.  It’s nearly impossible to believe that I we have been in each others lives for the last 10 years!

Here’s us on our way to the rehearsal.

The ceremony and took place on the stunning grounds of Stan Hywet in Akron, OH.

I honestly don’t think I could have invented a more meaningful way to celebrate our first anniversary than to participate in the wedding ceremony of these friends.  Not only were Nick and Rachel the first couple that Amy and I had the opportunity to help walk through some pre-marital counseling, but they are going to be living in the Chicagoland area and we are looking forward to many more years of sharing life with them.

And this was just the beginning to our anniversary celebration.  After a couple days in Ohio, Amy and I got to head up to Pelee Island with our friends Matt and Sharon. More on that in the next post.

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