The Call
Os Guinness
W Publishing Group (1998)
This is a powerful book about the purpose of life and discovering God’s call. The author first gives a foundation of the reason for pursuing meaning to life through a relationship with God. He gives an overview of the many different aspects of calling which are often confused or misrepresented in modern society.
The author argues that we can only find our purpose in life by responding to the call of Jesus Christ. This is the only way that we will ever find our true selves. He argues that most of everything that our modern, Western culture directs us to in the area of life purpose is false. He also argues that this is true amongst secular and Christian movements in our modern culture such as the prosperity gospel that is being preached in many American churches. He also goes into great detail about what he calls the Catholic distortion and the Protestant distortion. He argues that both of these distortions are crippling followers of Christ from fulfilling the roles that they were meant to fill in a society. Followers of Christ must first and foremost be called into life purpose for the Audience of One (God).
Most of the chapters in the body of the book cover the aspects of calling such as listening to God, giftedness, passion, heroism, morality, personal calling, corporate calling, journeying, vision, embracing the ordinary, gratitude, suffering, rejection, timing, and finishing well as a follower of Christ. Also, the chapters cover the various pitfalls of the pursuit of calling such as the temptations of conceit, envy, greed, sloth, secularization, privatization, and pluralization.
This book is strong in the deep insights that the author gives to the subject of calling. The stories at the beginning of each chapter are very interesting, and they provide a solid foundation for the main points. I honestly found no limitations in the content. Many profound points are clearly presented on each topic in each chapter (and seemingly in each paragraph).
I actually had to reread much of this book over and over again. It seems at the first read as though the author is presenting fundamental information that should be relatively basic. However, the fundamental information is presented in such a profound way, and with such unique anecdotes, that I was forced to wrestle with my own calling and worldview during the reading of each chapter. It took me a long time to read this book because I really slowed down to process everything that the author was trying to say.
My favorite chapter was about how calling impacts vision. Guinness provided a quote from T. E. Lawrence that I will never forget. Lawrence wrote about vision, “All men dream: but not equally. Those who dream by night in the dusty recesses of their minds wake in the day to find it was vanity: but the dreamers of the day are dangerous men, for they may act their dreams with open eyes, to make it possible. This I did.” I would absolutely love to life a life with that kind of vision and purpose!
Tuesday, March 3, 2009
Orthodox Alaska
Orthodox Alaska: A Theology of Mission
Michael Oleska
SVS Press (1992)
The author wrote this book because two centuries of Christian mission in Alaska have produced unique truths and principles that are significant, not only locally in relation to Alaskan societal issues, but also globally for the universal body of Christ. He presents a unique historical overview of issues that have many unique applications to contemporary missional contexts. Oleska says about the book, “There is much history in this volume, however its focus is not the past but the future. Its primary purpose is to remind the Church that her mission extends beyond human concerns and issues, beyond politics, economics and even beyond “religion,” as the subject is popularly understood.” (12)
Context is an important theme in this book. In the Alaskan history of mission efforts, early Orthodox mission leaders understood that the Holy Spirit was moving in the region before they arrived. They were careful to maintain the integrity of local values, traditions, and symbols in seeking a common understanding through valuable relationships with the indigenous population. In more years, the author argues, Protestant missionaries and the U.S. government have caused tremendous harm to the people in the Alaskan region through their lack of cultural sensitivity and overbearing impositions of religion and law. Many programs and missionary efforts in recent years have been well intentioned, but they have actually created a cycle of oppression for many Alaskan people. As Oleska puts it, “Indigenous peoples whose cultures have been disrupted and denigrated by technologically superior societies inevitably suffer traumatic demoralization and almost irreparable spiritual damage.” (194)
Other chapters in this book focus on the value of creation and relationships. The indigenous Alaskan population has traditionally valued these things as inseparable from their spirituality. However, the author argues that the rise of modernism and its secular fragmentation or compartmentalization have proven to be detrimental to their spirituality which places such a high value on creation and relationships. Thus, assimilation to the mainstream American modern society (and many Western religious norms) is counterintuitive to native Alaskan spirituality. The church has a crucial role to play in the world. The body of Christ “must condemn and renounce all cultural imperialism, within itself first of all, and then in society.” (214)
This book really gets to the heart of many things that are wrong in the Church today. People all over the world with good intentions are causing great harm, both in the church and in broader societies, through what Oleska describes very well in this book as cultural imperialism. Sometimes when I am in church or having discussions with other Christians, I get a check in my spirit about certain ideas or suggestions that are culturally insensitive. I operate in a world of urban/suburban partnerships. I also operate in a world of racial tension and misunderstandings related to class perspectives. A great deal of my time is spent helping well-meaning Christians navigate through these issues. On a personal level, an important aspect of this program at BGU is the focus on equipping me to understand context in engaging culture as a Christian leader.
Michael Oleska
SVS Press (1992)
The author wrote this book because two centuries of Christian mission in Alaska have produced unique truths and principles that are significant, not only locally in relation to Alaskan societal issues, but also globally for the universal body of Christ. He presents a unique historical overview of issues that have many unique applications to contemporary missional contexts. Oleska says about the book, “There is much history in this volume, however its focus is not the past but the future. Its primary purpose is to remind the Church that her mission extends beyond human concerns and issues, beyond politics, economics and even beyond “religion,” as the subject is popularly understood.” (12)
Context is an important theme in this book. In the Alaskan history of mission efforts, early Orthodox mission leaders understood that the Holy Spirit was moving in the region before they arrived. They were careful to maintain the integrity of local values, traditions, and symbols in seeking a common understanding through valuable relationships with the indigenous population. In more years, the author argues, Protestant missionaries and the U.S. government have caused tremendous harm to the people in the Alaskan region through their lack of cultural sensitivity and overbearing impositions of religion and law. Many programs and missionary efforts in recent years have been well intentioned, but they have actually created a cycle of oppression for many Alaskan people. As Oleska puts it, “Indigenous peoples whose cultures have been disrupted and denigrated by technologically superior societies inevitably suffer traumatic demoralization and almost irreparable spiritual damage.” (194)
Other chapters in this book focus on the value of creation and relationships. The indigenous Alaskan population has traditionally valued these things as inseparable from their spirituality. However, the author argues that the rise of modernism and its secular fragmentation or compartmentalization have proven to be detrimental to their spirituality which places such a high value on creation and relationships. Thus, assimilation to the mainstream American modern society (and many Western religious norms) is counterintuitive to native Alaskan spirituality. The church has a crucial role to play in the world. The body of Christ “must condemn and renounce all cultural imperialism, within itself first of all, and then in society.” (214)
This book really gets to the heart of many things that are wrong in the Church today. People all over the world with good intentions are causing great harm, both in the church and in broader societies, through what Oleska describes very well in this book as cultural imperialism. Sometimes when I am in church or having discussions with other Christians, I get a check in my spirit about certain ideas or suggestions that are culturally insensitive. I operate in a world of urban/suburban partnerships. I also operate in a world of racial tension and misunderstandings related to class perspectives. A great deal of my time is spent helping well-meaning Christians navigate through these issues. On a personal level, an important aspect of this program at BGU is the focus on equipping me to understand context in engaging culture as a Christian leader.
A Theology as Big as the City
A Theology as Big as the City
Ray Bakke
InterVarsity Press (1997)
The main concept of this book is to present both the need for an urban theology and also Ray Bakke’s search for a theology of the city based on his life experiences. God values cities, although most systematic theologies are developed through a rural lens. After an overview of the need for an urban theology, the author addresses urban theology from Genesis all of the way through the Bible to Revelation.
The author argues that the primary challenge to effective urban ministry in the 21st century is theological, although other challenges are demographic, missiological, ecclesiastical, and financial. Christian leaders will not be effective in addressing global urban issues unless they are solidly grounded and equipped with an urban theological base. An important aspect of urban theology is a sense of place, a concept that has been lost on many Protestant churches in recent years. Power is also a theme often addressed by the author.
The chapters of this book actually present the information along the lines of the chapters in the Bible. For instance, the second chapter entitled “God’s Hands Are in the Mud” presents an overview of the urban theological concepts found in the book of Genesis. God demonstrates in Genesis that He values His creation, and that He partners with us to steward its resources. From an urban perspective, many Christians “throw away” deteriorated city neighborhoods even though God values their redemption.
In a chapter called “Two Letters, Two Urban Spiritualities,” Bakke presents Philippians and Colossians as two different and unique perspectives on community development and spiritual transformation. He presents insight into the public spirituality of Colossians and the personal spirituality of Philippians. The author argues that both forms of spirituality are crucial to the fabric of a healthy urban community. This concept is great, but one limitation of this book is that much more could have been written about each of the concepts covered in the chapters. A great foundation has been put in place by this book, and perhaps future authors will expand on Bakke’s arguments which would expand the field of urban theology.
This book was most valuable to my work in the area of urban and suburban partnerships. The ideas also carried over very well to the L.A.M.P. partnerships between churches and schools. Although the social gospel concepts were emphasized, I also gleaned a great deal of practical application toward my personal spirituality. I was forced to ask myself, “What biases do I have toward reading and understanding the Bible?” Because of my life experiences, I would definitely say that I have always read the Bible through a rural, white, middle class, American lens. Reading this book encouraged me to expand my view of scripture.
Ray Bakke
InterVarsity Press (1997)
The main concept of this book is to present both the need for an urban theology and also Ray Bakke’s search for a theology of the city based on his life experiences. God values cities, although most systematic theologies are developed through a rural lens. After an overview of the need for an urban theology, the author addresses urban theology from Genesis all of the way through the Bible to Revelation.
The author argues that the primary challenge to effective urban ministry in the 21st century is theological, although other challenges are demographic, missiological, ecclesiastical, and financial. Christian leaders will not be effective in addressing global urban issues unless they are solidly grounded and equipped with an urban theological base. An important aspect of urban theology is a sense of place, a concept that has been lost on many Protestant churches in recent years. Power is also a theme often addressed by the author.
The chapters of this book actually present the information along the lines of the chapters in the Bible. For instance, the second chapter entitled “God’s Hands Are in the Mud” presents an overview of the urban theological concepts found in the book of Genesis. God demonstrates in Genesis that He values His creation, and that He partners with us to steward its resources. From an urban perspective, many Christians “throw away” deteriorated city neighborhoods even though God values their redemption.
In a chapter called “Two Letters, Two Urban Spiritualities,” Bakke presents Philippians and Colossians as two different and unique perspectives on community development and spiritual transformation. He presents insight into the public spirituality of Colossians and the personal spirituality of Philippians. The author argues that both forms of spirituality are crucial to the fabric of a healthy urban community. This concept is great, but one limitation of this book is that much more could have been written about each of the concepts covered in the chapters. A great foundation has been put in place by this book, and perhaps future authors will expand on Bakke’s arguments which would expand the field of urban theology.
This book was most valuable to my work in the area of urban and suburban partnerships. The ideas also carried over very well to the L.A.M.P. partnerships between churches and schools. Although the social gospel concepts were emphasized, I also gleaned a great deal of practical application toward my personal spirituality. I was forced to ask myself, “What biases do I have toward reading and understanding the Bible?” Because of my life experiences, I would definitely say that I have always read the Bible through a rural, white, middle class, American lens. Reading this book encouraged me to expand my view of scripture.
Monday, February 23, 2009
Sub-Merge Book Report
Sub-Merge: Living Deep in a Shallow World
John B. Hayes
Regal (2006)
This book is a call to serve God by working with the poor, vulnerable, and marginalized people of society. The author goes into detail about several missions strategies that are currently being utilized throughout the urban world, with a special emphasis on incarnational living as a key to transformational leadership.
The author does a good job describing the needs of the poor around the world, but that is not really the major theme of the book. The focus is on mobilizing people to join in community with other incarnational leaders in order to connect more effectively with people in need. Great joy and relationships can be found in discovering shared experiences within a missional community. The author suggests that the Western church is obsessed with process, and not necessarily solutions. We are also driven to succeed according to Western norms. This modern culture of performance and outcomes presents an enormous obstacle for those that choose to sub-merge into inner city ministry. Innovative and creative strategies are outlined in the book to equip leaders who are interested in moving counter culturally into work amongst the poor.
At first impression, an observer might think that the author is advocating for everyone to move to inner cities around the world in order to become effective Christians by living incarnationally among the poor. Actually, while the author presents a good case for living purposefully as a Christian among the poor, he also presents a unique perspective on the advantages and disadvantages of this aspect of purposeful living. The stories in the book are very inspirational, and good stories move people to action. The author throws out a tremendous challenge to the body of Christ in the first part of the book, but then he seems to let up toward the end by describing in detail all of the many challenges and difficulties associated with sub-merging. So, the strategies about incarnational living are a strong point of the book, but the difficulties outlined can be perceived by the reader as discouraging.
I must admit that I have considered living incarnationally prior to reading this book. Ray Bakke and Robert Linthicum introduced this idea in books I had previously read on urban ministry. After reading this book, I really took a step back from everything to consider incarnational ministry as a calling. I have been equally torn between developing the property I live on (six acres) as a mentoring center for L.A.M.P., or moving to the east end of Pittsburgh to live incarnationally with the children and families that I am mentoring. I have actually delayed making a decision on this matter because I wanted to read books like this and spend time in Seattle for Overture I to gain a broader perspective on what God is calling me to.
The incarnational strategies really resonated with me, and I can see myself living in the city. On the other hand, I am now more interested in developing relationships with others who might want to sub-merge with me instead of obsessing over real estate. This book taught me that community is the key to incarnational ministry, although the actual location needs to be we well thought out.
John B. Hayes
Regal (2006)
This book is a call to serve God by working with the poor, vulnerable, and marginalized people of society. The author goes into detail about several missions strategies that are currently being utilized throughout the urban world, with a special emphasis on incarnational living as a key to transformational leadership.
The author does a good job describing the needs of the poor around the world, but that is not really the major theme of the book. The focus is on mobilizing people to join in community with other incarnational leaders in order to connect more effectively with people in need. Great joy and relationships can be found in discovering shared experiences within a missional community. The author suggests that the Western church is obsessed with process, and not necessarily solutions. We are also driven to succeed according to Western norms. This modern culture of performance and outcomes presents an enormous obstacle for those that choose to sub-merge into inner city ministry. Innovative and creative strategies are outlined in the book to equip leaders who are interested in moving counter culturally into work amongst the poor.
At first impression, an observer might think that the author is advocating for everyone to move to inner cities around the world in order to become effective Christians by living incarnationally among the poor. Actually, while the author presents a good case for living purposefully as a Christian among the poor, he also presents a unique perspective on the advantages and disadvantages of this aspect of purposeful living. The stories in the book are very inspirational, and good stories move people to action. The author throws out a tremendous challenge to the body of Christ in the first part of the book, but then he seems to let up toward the end by describing in detail all of the many challenges and difficulties associated with sub-merging. So, the strategies about incarnational living are a strong point of the book, but the difficulties outlined can be perceived by the reader as discouraging.
I must admit that I have considered living incarnationally prior to reading this book. Ray Bakke and Robert Linthicum introduced this idea in books I had previously read on urban ministry. After reading this book, I really took a step back from everything to consider incarnational ministry as a calling. I have been equally torn between developing the property I live on (six acres) as a mentoring center for L.A.M.P., or moving to the east end of Pittsburgh to live incarnationally with the children and families that I am mentoring. I have actually delayed making a decision on this matter because I wanted to read books like this and spend time in Seattle for Overture I to gain a broader perspective on what God is calling me to.
The incarnational strategies really resonated with me, and I can see myself living in the city. On the other hand, I am now more interested in developing relationships with others who might want to sub-merge with me instead of obsessing over real estate. This book taught me that community is the key to incarnational ministry, although the actual location needs to be we well thought out.
Sunday, February 22, 2009
A Mentee Speaks
This was a great weekend for LAMP at North Way. One of the boys we've been mentoring for three years was able to share his story with the congregation. Although he was nervous, I was very proud of him for speaking in public in front of so many people.
One of the byproducts of this experience was that I had plenty of down time to hang out with him in between the services Saturday night and Sunday morning. He opened up about some dreams he has in life, and also some struggles of family life and the gunshots in his neighborhood. He's entering an age where he wants to be a man, but he also wants to remain a child. Conversations with him jump in and out of serious topics and childish jokes. I think everyone can relate to this awkward stage of life.
The important thing is that he has some positive mentoring relationships in his life. I know he'll have his ups and downs. I hope he makes good choices in life, but what's important right now is that his mentor and I remain a consistent part of his life. We're in this for the long haul!
Wednesday, February 11, 2009
All Kids Are Our Kids
A friend of mine recently told me a story about a child who was causing major disruptions at school because of their "out of control" behavior. When my friend contacted the parent to discuss the situation, the mom told her that she does not believe in disciplining her children. Furthermore, she did not believe that other adults should be permitted to discipline or correct her children. My friend was not quite sure what to do with that response... this was a new one!
After our conversation, I began to wonder what happens to a society when parents don't fulfill their responsibilities? One would think that all hope is lost if a child has bad parents, but something I read in one of my text books offered a different point of view.
Churches and initiatives like LAMP play a huge role in the healthy development of children in this culture. This is true for the obvious spiritual reasons, but I think it has a much deeper meaning. When people of faith fail to act like people of faith, it causes tremendous problems in a society. The age group that is most often negatively impacted by that is young people.
Wednesday, February 4, 2009
Joy in Leadership
I've been having a blast leading since I returned from Seattle. I feel like I have really been equipped by my course work, and it is so fun to implement.
I tried out an appreciative inquiry process at the last LAMP monthly mentor meeting, and everyone seemed to enjoy it. I think that it opened the door for a more collaborative and energetic process of mentoring support (at least that's what I heard from a few of the mentors at the meeting). I love taking risks and trying out new things.
Last Friday we had about 50 kids from Faison Intermediate out to a monthly group mentoring event at North Way Oakland. The kids have really made the church their home when they are there, and the group mentors are doing a great job of connecting with them. They're building solid relationships. When I had the vision to launch this group mentoring effort two years ago, this is the kind of community and rapport that I had in mind. I don't know who is blessed more: the kids or the mentors? Next up... snow tubing on February 13!
The LAMP leadership team at North Way met last night. We went through the I.T.A.F.E.R.R. process of volunteer management that I learned last September in Dallas at the Externally Focused Leadership Community. I learned a lot from listening to what these awesome LAMP leaders had to say. It's such a joy to partner with them in this ministry.
Finally... I guess it's official: I'm an elder at North Way (more specifically in the Worship Cafe)! I can't wait to roll up my sleeves with my brother in Christ, Kent, who is doing an amazing job building up the Worship Cafe community. If you know Pastor Kent, you'd agree that he is a gifted servant leader with a strong passion for God. I'm very fortunate to be a part of that community, and I'm looking forward to seeing what God has in store. I'm sure this is going to be an adventure. It all kicks off with the elder's retreat in Oakland this weekend.
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