The Mixed Ecology Trellis – a watershed moment?

Over the past few months I have been using an innovation technique of Pitch and Exhibit to further my thinking on Pioneering and Church. What has become clear over the past week or so is that what has been emerging as fresh expressions, and pioneering expressions of church has matured and is now firmly part of the landscape of the church in the UK and consequently we need a better way to describe the mixed ecology of church that is now present in so many communities and spaces. We have long said that Time Honoured church and Fresh Expressions have distinct needs, but we also know that they need each other. If pioneers have the gift of not fitting in, when we also see them as being a gift to the church, conversations and practice take a creative turn. We have experienced this in Cumbria and in my previous post I failed to adequately recognise just how far we have come. It is clear through church history that both modal and sodal expressions of church are required to help everyone flourish but more than that, when there are good relationships between the two, significant cultural systemic change could be achieved.  I think we are very close to a watershed moment where we can observe the church Cumbria and in places beyond and really begin to shed light on what a mixed ecology of church might look like and how it interconnects and relates to one another. The image below is an attempt to capture this. You can find a larger image as a jpeg HERE or  in a PDF here

A few things to say about the Trellis:

  • We have been reaching for a more organic image than the spectrum and I hope this captures more the ecological element and interconnectedness of the Mixed Ecology. You can’t see it amazingly well as I need to fade it but there is a vine that weaves and interconnects across the different elements, traditions and approaches. This is to try and help people see this in a more patterned and less linear way.
  • We have deliberately moved away from and taken out the specific pioneer words, recognising that we are in a new space. We all have parts to play and we are one Church in many expressions with different gifts and need one another. This is not to say pioneer language is redundant indeed it remains critical in creating the space and continued imagination we need in the institution to reach the breadth and diversity of the communities serve.
  • We have removed the sense of Venn circles for a more fluid and interconnected approach.
  • The left hand arrow is deliberately split into two to capture the learning from the original pioneer spectrum that at some point(s) we need a distinct and deliberate shift in posture if we are to reach deeper into our cultural context. This is particularly the case as you move towards Innovation and Activism.
  • Accommodators has been one of the words we have wrestled with. It is meant as generous space makers, leaders who see that Time honoured and Fresh Expressions need each other. Accommodators are leaders who are secure enough to let others flourish and generous enough to let people go to new places they may never travel, but nourish and support them. Accommodators are not those begrudgingly making room for new things, but those who set people free to build the kingdom in the now and not yet.

I have said “we” in the wording above as the pitch and exhibit approach I have used means this has been developed collaboratively and I am grateful to all who have contributed over the past months and weeks. There is a lot to be said about the relationship between the spaces and particularly about the relationship between the centre and edge. Indeed I would even say the language of centre and edge is now problematic as  in a mixed ecology centres and edges are hard to find but that’s for another blogpost.

 

The valley in the hand.

If I have any known knowns it is the reality of Jesus, who walks before, beside and behind me, who encompasses me and who is good news to the depths of my soul. It is a soul knowledge where definition of who, and how, of why and what fade into insignificance. It is soul experience of love and care, of positive regard and compassion beyond feelings or formulas. It is a soul space where deep meets deep with an acceptance that is unconditional and independent of schemas and systems and a call that is too easily reduced to a method and corrupted into a mechanism. Yet we in our human frailty rely on these methods, definitions, systems and schemas to try to communicate something of that reality that we experience.

We hold stardust in our souls but our words are grains of sand slipping through our fingers. We feel such welcome in our being but offer a coir mat stamped with a word that cannot possibly convey the depth of acceptance we know. Our minds are expanded and neurons fizz with an energy that is beyond logic but we offer a recipe that can only be a bland version of the delights we know.

So how do we share this good news, how might we convey that deeply held known? What can do justice to the story that jumped off the page, out of pulpit, beyond the building and calls all walls to dust? Might we simply live and try to tell the tale more honestly, more openly bearing witness to the questions we still have and in doing so communicate the deeper truth beyond. Can we seek out the deep soul sparks in others to listen and learn. Might we let go of our formulas, systems, equations, to be still and still moving as we journey with others and the Other within the lifeline etched like a valley in the palm of Christs hand.

What are we organising around?

I’ve been thinking a lot recently about what are the things people of faith organise around and the problematic nature of this as question with all the power assumptions and notions contained within it. For the last 30 years or so it’s been a fairly common refrain that church seems to orientate and organises around gathered worship services, this where the bulk of the energy and resources go, and perhaps there needs to be a shift towards organising around mission.
At the moment as I continue to call the walls to dust, I’m struggling with the idea of “organising” in pretty much any shape, whether it is around worship, services, mission activity, practices of prayer etc. Instead I’m trying to be more chilled, chaordic, embodied and flowing, a multi directional wanderer.
Which also means I’m left wondering what might different people, thinkers, theologians, missionaries have offered in the past into this space. If ‘Love has its speed. It is a spiritual speed. It is a different kind of speed from the technological speed to which we are accustomed. It goes on in the depth of our life, whether we notice or not, at three miles an hour. It is the speed we walk and therefore the speed the love of God walks.’ Kosuke Koyama – do we orientate around being and noticing? Perhaps we orientate around the outside and “being story gatherers” an idea Al Barrett and Ruth Harley start to unpack, or “faithful improvisation” Tom Wright, or personal practices of prayer. Newbiggin would be interesting as although he was very much about the local context and community the way he viewed the space between the death of Jesus as his last public act and the resurrection as something more private could offer an orientation/organising in this in between space.
so what are are you organising around, personally and corporately and what do think different people would offer as the locus to orientate around or is the very orientation idea something we need to critique further?

 

 

Building velocity

From SpaceX via Unsplash

Today I spotted Apprentice to Jesus, which was initiated by the wonderful Cannon Chris Neal. Chris was an amazing human, who had a huge impact on my thinking and ministry, not least because he coined the phrase “gravitational pull” in relation to pioneering in the institution. He would talk about the gravitational pull of inherited church as a double wrapped paradigm. There’s the culture/tradition that has been placed around the original (dissenting)idea as one layer ie the way we do things around here. Then the second structural layer of leadership hierarchy etc. Chris used to say pioneer projects need enough velocity to break that gravitational pull. Like a rocket needs the boost to break gravity and head towards the moon until the moon starts to pull it forward. I hope I will always have the courage to ride with the Holy Spirit or hang on to her coattails towards the new. However I wanted to reflect on the years since Chris’ passing some of the lessons that I have learnt that may help us reach the velocity needed.

Theres five ways I have identified so far to help create the velocity needed to break the gravitational pull. The first is the heretical imperative (and I’ve played with idea countless times across this blog) but today’s orthodoxy is yesterday’s heresy and a way into this is to embrace the pioneers on the edge and those pioneering beyond the boundaries. In Cumbria we have been gifted with some amazing pioneers on the margins following the Holy Spirit into new places as they reach new people and discovering new ways of thinking and theological insight as they go. This is the gift of the 3rd space fXs.
The second is the need for Authority dissenters (those in power in the system) to work with and release the Pathfinding Dissenters. Like the rocket needs the tower at the point of lift off and the people back at base (think Apollo 13 With images of the people behind the screens) helping the rocket break out we need the space and and support to get going, keep going and break out. It’s even better if you can launch several rockets from different spaces at the same time or spot those that may have already launched.

So the third is to network pioneers who are following the spirit into new things as the old system is dying. This network is vital in building the resilience needed, as things get tougher and the pioneers travel further out. But we need to watch this (see previous post). However through the network and community created pioneers can build the resilience needed to get through the ceiling whilst the old is dying and dream together of new ways. Connected to this is my fourth area which I think is something about scale and momentum, telling the stories of these pioneers and realising this isn’t some random one off but taps into the tradition of new life, of seeds dying, new wine skins that is happening all around us if we only have the eyes to see.

Lastly we need to recover our dissenting traditions, recover that history, and find stories from the tradition that fuels and connect the current pathfinders with the pathfinders of old. And here I don’t just mean those early saints or desert fathers and mothers, but more recent pathfinders in the tradition, and every tradition has them, for some it’s those dissenters that were part founding story like Wesley in Methodist, for others it’s pioneers who were misunderstood at the time, like Dorothy Day, Guteriezz, Punton or Rawnsley. Knowing our founding stories and finding those who have pioneered locally in the past is rocket fuel.

And as helpful (or not) as these reflections maybe as Chris would always remind us it does come back to being an apprentice of the master Jesus the pathfinder and perfector of our faith.

The signpost is not the way – Drop the what

My start point here is that mission and church are intrisically linked, two sides of the same coin and I have written extensively on this over the years so hold this in mind as you read the rest of this post.

I have been thinking a lot about HOW we should approach the task of mission and church, both HOW we should approach the thinking we need to do about it and HOW to develop the practices we engage.

When we come to the subject of mission and church Our default is to ask What type questions like ‘What is church? What do we do in mission?. BUT I think we need a different start point because if we take the idea that there can we can have a fixed answer to those questions, we can never get to an answer because we close ourselves to the possibility of interruption and contextual emergence that is intrinsic to the idea of a body, a movement, a people, a bride. We immediately start to fall into same the trap that Jews did and Marks gospel for example went to lengths to avoid of having a perceived idea of a messiah so miss it when it comes. I think the same can be applied to church and mission hence the need for thinking on the HOW because the what that emerges is contextual, co-created, emergent, the signpost is not the way, the map is not territory.

Drawing from Grenz and Franke who explore a method for ‘doing’ theology in a post modern age that uses the interaction of culture, Biblical text and tradition we can note that the established idea of mission as a bridge into church holds little weight Biblically and is not consistent with the images of church offered in scripture. Secondly the missionary traditions of people such as Vincent Donovan, Christianity Rediscovered, Stanley Jones, Christ of the Indian road, and Water Buffalo Theology, written by Kosuke Koyama, all the way back to Acts 17, where Luke records Paul contextualising the gospel and using the language of the Unknown God reinforce the need to move beyond a contextualisation of the message towards a journey of discovery on both sides. Robert Schreiter sees this journey as inculturation which he describes as “the dynamic relation between the Christian message and culture or cultures; an insertion of the Christian life into a culture; an ongoing process of reciprocal and critical insertion and assimilation between them”. The emphasis being the reciprocal nature that allows the process to question our current assumptions (answers) about what church and mission is, and move us away from this to more of an emerging process. (see my last post on Habitus and mixed ecology).

Putting this kind of process approach (the how question) at the centre rather that what questions about church and mission flips the script entirely. It is a journey which fuels the individual in their understanding of God, enabling them to see the missionary endeavour as an act of worship to God, and encounter the presence of God in the whole process, which in turn brings us full circle to an understanding not of mission as a bridge into church, but church and mission as a dynamic, subversive, irritative interaction between the individual, community and Missio-Dei on a redemptive path together. Perhaps it is only without the What question that we be can led towards the future and find ourselves as co-creative participants of the way.

(for a wider read on the missional context that initially prompted this approach check out Reconnected – Releasing the missional imagination in a post modern world)

A deeper magic

A friend who is a political theologian in Germany recently highlighted how one symptom of the loss of power and hold of Christendom was the rush of many to reopen church buildings. Prayers are no more special or effective because they are said in a particular place, and yet, it is equally true that holy places (hills, buildings, beaches, pilgrimage sites) can bring solace, connection. The nature of corona has been apocalyptic as true to the meaning of the word apocalypse it is uncovering a lot of different stuff. Whilst the church has done some amazing things locally in it’s communities with acts of love, bravery and service, some great examples of online services, for many who have honestly asked there has been an increasing uncovering that despite this their church is no longer at the centre of the community and that’s ok. At the same time it’s clear that many have had Christendom blinkers on, evidenced by the conversations (and their tone) about getting back into church buildings, not holding Eucharist online, ‘harvesting’ the rise of people praying for the first time, a lack of critical engagement with those already in online spaces, judgements about what is or isn’t church in the online space, etc. This is uncovering that many are still oblivious to the culture shift that has happened over the last 50 years and living to a greater or lesser extent in a Christendom bubble and whilst I would like to say that’s ok too, because it can be hard to see the systems we are caught up in, but I’m not sure it is. I love the part in the Narnia story where Aslan tells the children of a “deeper magic” and I wonder with all the anxieties around if we are still trusting enough to help push deeper. I saw Ian Paul had used a quote from Alan Hirsch who suggested “If you want to learn to play chess, then take away the queen—then you see what the other pieces can do!’ For many churches, Sunday services have been the ‘queen’ that we have lost. Which I thought was a great commentary on the situation, but as a friend pointed there is an assumption you know how to play chess the first place, and we may be playing chess whilst the rest the world has moved onto Ludo or more likely in the west Monopoly.
BUT despite this once again I want to shout out and congratulate those churches who have served so well without services, wether you have been dog walking for your community, organising food, doing prescription runs, organising sunflower competitions, supporting parents home schooling, and say don’t automatically drop these things because you want to refocus on sunday gatherings. Ask yourselves how can we keep these connections going, so we can keep building on what God has been doing through lockdown, perhaps God has even been showing you, you can improvise, you can change and do things differently. So if services aren’t what’s next, what might be? How can we continue to journey with people in a new way? What about those with dogs in the church arranging mini meet ups with those who can now walk their dogs again, what might a socially distanced homework club look like with a few adults on hand to help any children who have been struggling catch up. The church has learnt to do things differently and proved to itself and many skeptics that change can be done quickly when needed but as Blanchard warns in the seven dynamics of change “If you take the pressure off, people will revert back to their old behavior.” and perhaps the best way to avoid this is to recognise the sacredness of the spaces and relationships created in lockdown. Seeing God where you have creatively and effective served and changed your actions and communities and that this may well have been about you following the missionary impetus of the Holy Spirit into the new. So let go of some things and don’t rush to pick back up other things, even if that is your queen, give yourself the time and space to keep following the missio dei to places you nor I have been before and where the deeper magic happens.

Play and Dissent In complex systems

On the 8th Feb we are having a taster day for the certificate in pioneer mission that will be starting in September as part of the Northern Pioneer Centre. The day the Pastoral Statement landed I was planning a session for the taster event on the stories pioneers find themselves in and using Arbuckles notions of dissent and lament. Particularly how pioneers led by Jesus find themselves so often on the edge and how they need to value the experiences of seeing the beloved manifested in those places as resource for hope and a call to dissent. “There can be no constructive change at all, even in church, unless there is some form of dissent. By dissent I mean simply the proposing of alternatives, and a system that is not continuously examining alternatives is not likely to evolve creatively.”
Arbuckle Refounding the Church
I guess this is where the church (as denominations) often gets caught, as it fails to understand system complexity. This system complexity helps make spaces that try to examine, try to propose alternatives, and even try’s to listen (E.g. shared conversations) but is placed within an institution (and fixed false orthodoxy paradigm rooted in the enlightenment) that favours reductionism that can never compete with the complexities of following the way of love in the person Jesus. So dissent really matters, because orthodoxy that exists in a vacuum is not truth, and the Jesus way demonstrates orthopraxis that love is a way of dissent toward shalom.

At the same time my FB memory popped up with “ Whisper, somewhere beyond usefulness is a land where play reigns.” For May 29-31st we are following the Taster day with a Pioneer Fiesta(all ages welcome). In the heart of the Lakes there will be camping (with the opportunity to come early if you want a holiday) or book a B&B, and join in the stories, food and play. We are playing with different voices animating Mark 4 going to the other side of the lake. The word animating is used deliberately as there will be playful experiments including a messy take, an outdoors take, an artists take, an entrepreneurs take, a priests take, an inclusive take etc all around Mark 4. We are also Literally taking a paddle steamer to the other side of the lake and having a band and party on board. If you want to find out more email godforallevents@carlislediocese.org.uk.

At the moment I know I am called to be on the inside edge of this system and my commitment to the bride of Christ keeps me hanging there. At times I find playing with words is one of the few ways I can cope when the institution gets too much so here is an offering Of hopeful playful dissent.

Love is judged unworthy and tears of sadness grow.
Acidic edicts, camouflaged in priesty garments,
close doors to grace filled embraces.
Love sits outside with the masses
Bewildered at processes so reduced so disconnected
and so this holy water from different wells will flow.

An exercise in missing the point

Ok maybe it’s because I’m not feeling great with man flu, but I’m screaming inside as I read the peice “why does it matter if young people do theology” As it seems such a good question but so misses the point because it is rooted in an old paradigm perspective that flys in the face of all the good stuff that millennials are offering that the article cites earlier. It demonstrates the antithesis of what being woke is.

I agree “this is where theology comes in. Theology matters because it redirects our worship. It realigns it. It always has. It offers new perspectives on the age old questions of ‘who am I? What am I here for? What’s the meaning of life?’, which are being asked in new ways by a generation who live in a constant state of tension and flux.” But the authors quick jump to the idea that theology is about communications and translation “for and to a generation longing for answers” is swift and telling, and spectacularly misses the heartbeat of millennials. It fails to see how rooted in power that approach is and how that the approach of theology as something worked out behind closed doors, and done too/presented to people is, flys in the face of the millennial culture. Whilst the approach may tap into the authenticity narrative that millennials are searching for, it does so in a rather inauthentic way that most millennials will see through. Now I have to admit im not a millennial, and yes the list of topics in the theology slam are all good, but for the “me too” generation a theology that explains/translates doesn’t matter. A theology that doesn’t include “other” in the conversation, or an assumption that theology is done by Christians doesn’t matter. What does matter is theology that is cocreated with the woke generation, regardless of where they are on their journey of faith, a community theology around a bigger table where everyone has a seat is what matters to them because they graciously already know we need them more than they need us.

New Ideas are not the problem

It was Leon Festinger who termed the phrase “cognitive dissonance” as he observed that when reality clashes with our deepest convictions we would rather recalibrate reality than amend our worldview. So when we are seeking change in church circles, or with people of faith, facts and evidence can often make little difference. John Maynard Keynes said “The difficulty lies, not in the new ideas, but in escaping from the old ones”. So the question isn’t about the lack of new ideas but about HOW people and society moves forward into the new. This forward trajectory towards love and peace, is central to the christian narrative, the missio dei reconnection of church and mission, calls the church as the living text, the same spirit that called the early church calls us on to the kingdom that is now and not yet. A kingdom narrated and marked by love and grace. So the HOW remains the issue.

I want to unpack the HOW and the role cognitive dissonance plays by looking at a little twitter conversation I had with Jason Gardner who raised the question “In a dominantly secular age, surely Christianity – all religion – is seen as irrelevant. Do we fight for relevance or admit that culture clashes are inevitable as the worldviews of secularism and theism are utterly opposed?” Personally I think they are both far less opposed than we think, but both ideologies that people want to protect. The issue for theist is more about how wedded to the old we are when are part of the kingdom that is now and not yet, and called to be part of the ongoing living text. Jason response raised two really important issues, “the New Testament way is ‘live such good lives’ that people can’t argue against our way of life but Jesus was clear that the world will still hate us. Still living the story is key.” I assume he was drawing on 1 Peter in the first part “live such good Lives” and I love this text because it is so grounded, rooted in locality and space and time and a community (and hate it because it is such a high call). Whilst Jesus parts are more generalised, the “world” (root cosmos) will hate us, perhaps he is being more parabolic and what he is addressing is more about the powers (the strongman is the systems of oppression and violence, social, economic and political domination that pervade our world see Ched Myers reading of Mark) and people wedded to the accepted ways of being, those seeking to hold onto what they have, know, think. Because when I am in local grounded spaces where people are questioning the powers, the old dichotomies and binaries, I find tremendous love and grace more often than not from people who would not call themselves christians. Yet when I am spaces where christians are drawing lines of who is in and who is out, what is true and wand what isn’t, I usually find the opposite of the grace and love that is supposed to mark the kingdom.

So I wonder if Jesus is saying us being hated is too often used by people in power to prop up the status quo and not wrestle with what good looks like, and in doing so disconnects from the ongoing story of Jesus. The world hating us gets used to excuse as cognitive dissonance to prop up ways of being that end up showing very little love and reinforces old ideologies that struggle to connect with the church as the living and emerging text. As Dean chipped into the twitter conversation “creating a siege mentality leads to a culture war… which is just a clanging gong”

Pioneering Transparent Ops and Real Relationships

One of the issues I have struggled with most since moving from an organisation that has always been outside the institution and committed to the liminal spaces, to within the structures of the church, is staying true to the calling I think I have. It is very easy to tone stuff down for political expediency and so loose that sense of who I really am. Im fully aware I need to take care about the HOW of what I say what to whom, and I have always done that in no matter what role I am (good adult to adult honest and real dialogue in pretty short supply in the church), but Im not sure I should ever change the WHAT. Real Relationships for me is a two way thing, I can’t be in a real relationship with those I am serving in the institution if I am not being honest about the what of who I am and the what of what Im doing. I remember saying to students (usually in the first week or so) when I used to teach mission and theology that I wanted to be really up front and I saw part of my role as about corrupting them with the christ who would spend time on the margins with young people outside the church. Likewise with Transparent Operations I needed to be clear and open about what the third space fresh expressions were. That they were deliberately playful, pushing boundaries, pathfinding projects, about their failings and successes. I can be great at putting a positive spin on stuff but more often than not be too brutally honest about stuff so people end up thinking Im grumpy or negative. But my own self awareness has to be key to Transparent Ops and Real Relationships if we want to see increased impact and capacity and enable others to catch the vision.