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Category Archives: Discerning

Reflections and analysis of Pastor Church fires.

I’ve started a kind of home page for my thoughts and reflections about the increasing number of struggles between pastors and congregations and the increase in bad endings.

Capture of Art 17 stats by decade to end of 2014

It will likely be a page that is in constant flux, as I have new thoughts or time to flesh out old ones.

Here’s a link: https://pastorpete.wordpress.com/peteillogical-reflections/observed-common-elements-of-hard-pastor-church-separations/

 

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Response to editorial about pastoral mobility

This is my reply to this editorial:

http://www.thebanner.org/departments/2014/04/time-to-move-on

I’m responding as a preachers kid and preacher who is now a Specialized Transitional Minister — where moves every 2 years or less are the norm. There is a frustration to that part of it, because Transitioning is about culture change, and 2 years just barely gets you out of park.

About moving frequently: This will affect each person according to their constitution and the way parents handle it. In my youth, moves were just announced to us kids. With my own family, the entire family was made aware and as much as possible was part of the process. Since one of our moves was to the real Holland, I have gained a ‘culture reading’ ability that is a crucial tool in my work now.

About leaving before the church wants you to: The writer may be clinging to a notion that was once appropriate for his father, but is no longer so. In a day when our churches were more mono-cultural and cookie-cutter pastors could fit almost anywhere and repeat their evening Catechism sermons somewhat creatively enough to maintain interest for 3 to 5 years, and a day when democracy and pop-poll-arity were not strong in the church, it may have been valid. But today churches believe too much in democracy (one strand of the problem) and that a pastor has to ‘keep them happy’ (a second strand in the bigger problem) and where each congregation and pastor position within them can be very different from church to church (strand three) and where – from both sides, pastors and congregations – we have tremendous difficulty being clear about expectations and abilities in an open and transparent way (four) the case is no longer valid. Plus, the statement “leave before they want you to” hints at a lack of biblical perspective on serving God in a congregation, where it is God who might want you to stay while the congregation wants you to leave (fifth big strand ‘prophetic calling’ and sixth strand ‘discernment’). I take pleasure in reading the first part of Numbers 14 with people and asking what would have happened if a congregational meeting had been called followed by a vote?

Clergy Mobility: I do see the housing equity and spousal career factors which have changed mobility ability. But the writer needs to make the case for why itineracy should be the norm, rather than simply state, like a traditionalist would, that this was handed down from the forefathers as accepted truth.

We most definitely need to revamp our calling system:

In my work I have seen that churches have lost touch with the principle of the two-fold calling, where a personal sense of call must be confirmed by the church. Congregations do not know that they are affirming a person’s called-ness when they extend a call. They tend to see it more as a ‘hire’ or electing someone (there is a lot of ‘gaming’ of the equation that happens around the ‘vote’ to approve extending a call) who they can then un-elect and un-hire. Re-teaching is needed on calling.

Pastor Church Relations has a new book out that can help a lot with the search process, but still, if a pastor is deluded about their abilities or inabilities, or a congregation is misrepresented by it’s search committee as wanting outreach when the congregation really wants to hunker down and be safe with ‘their own kind’ we end up with stuckness. In one of his books, Eugene Peterson, in one of his books, even refers to the search process as “Ecclesiastical Pornography” where too much airbrushing goes on and shock sets in when the real blemishes become apparent. The church could learn much from the recovery movement about the value of being open about struggles, rather than continuing to hide the fact that we all create dirty laundry and carry that baggage. We need much more transparency in the call conversation.

I don’t know much about the past, but pastoring has, in my experience, become much to political and resident chaplain-esque. Buying a house and having a spouse with a good job, or having massive student debt will hinder most preachers from risking-in-faith in a pastorate. The unstated value in congregations seems to be that the pew must remain comfortable and the pastor may be unique or intriguing, but may not speak God’s word in a way that rattles comfortable core values. We need a return to strengthening the prophetic side of pastoring. (I know that may mean all kind of things to people, but have to risk that misunderstanding).

More and more it is a fact that churches and pastors seem to get ‘stuck’ with one another. Too often one or the other or both languish in pain for too long and then there is a rupture. We certainly need new and creative processes to get churches and pastors unstuck from each other, and for preventing stuckness in the first place.

My thoughts here are in no way comprehensive. All of this is evidence to me that a major change in the way we are church, based on scripture, Reformed principles, and cultural context is needed. This will not be fixed by more mere tinkering. The kind of change needed is Adaptive (as another article in the Banner describes), it needs to run deep into our hearts and worldviews, and we need to find the courage to drop everything Egyptian and Pharaohic that has become comfortable for us, and forge ahead into whatever shape God’s promises have for us in the land of the future.

 

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It is good to hear a terrible (to you) sermon now and then

One Sunday recently when I was in Central America I attended an English (Gringo) service hosted by the Spanish (Tico) congregation my brother and his wife and other gringo missionaries in the area are part of.

These Gringos (mainly my brother’s family and another family) are involved with setting up a Christian Private school, and have roles in running an addiction treatment ministry, and helping out in a ministry that takes young girls out of the sex trade and teaches them English so they can get jobs in the regular tourist trade and support their families that way instead. It is all great ministry and all three are growing. The lady who was in charge of the Addiction treatment facility has been there 10 years, and clearly has deep connections, relationship and respect from the Ticos. She showed me the Saturday market, and it took us quite some time to walk from one end to the other with all the hello’s and greetings and meetings we had on the way. That respect seems to be the fruit of a combination of her personality and a factor of having put in a long time in the community. All three missions, and even the Gringo congregation, had stories about the difficulty of getting government permits in writing. The more I heard and saw, the more I think it has to do with an innocent, well-meaning arrogance Gringos bring with them, that the Ticos see and smell but that is inodible (I made that word up spellchecker) to the carriers of it. I have developed this radar that is always asking “What am I communicating that I am blind to” and that radar leads me to that awareness.

Back to the worship service. When you are not at home you expect to experience something different. I did. I was not prepared to be so disturbed by a sermon though.

The ‘pattern’ of worship there is to start with a set of worship songs that move from enthusiastic, to pensive, to a ‘pentecostal’ mood and then finishing with a rousing chorus repeated multiple times. After that came announcements, offering, and then the message to close the service.

It began with the obvious challenge of musicians leading us in worship using their second language. I was deeply appreciative of the musicians (the great drummer was only 12 and had been drumming since he was 4) being willing to risk this as hosts. When you are worshiping in a second language, and you get to the part of worship where you usually lose yourself in adoration and pentecostal praise, reverting to your mother tongue is understandable. Meaning it’s ok with me as a Gringo, even if I can’t understand. And yes, the irony of reverting to one’s first language in a “Pentecost” moment is rich and wonderful for a Reformed guy to observe.
The musicians finished and left.
At that point the congregated are all older but-able-to-travel-and-be-active Americans, and my brother’s young family, and the lady from the addiction treatment center and her young son and teen daughter.
Then some announcements.
Then the pastor asks someone to come forward to tell of some mission work they do. It’s a near 60 yr old builder guy from Tennessee or some place like that, who tells of his conversion 6 years before, and how he a year later felt God telling him to go to poor countries and build houses to North American specs (double pane windows) and ready for plumbing and electric if the people want to put them in later (but no one does) to give them away. He tells of how it has grown, and how they’ve done 12 houses now, and if you want support or be part of a team etc etc etc. And I was wondering how helpful that kind of thing really is, but when he asked for questions I stayed quiet. I’m a guest. I don’t want to make trouble for my brother and his wife’s reputation. I had already asked some pointed questions at the open house for the new home some of the same people had built that was to be a group home for the girls who had been rescued from their pimps. Questions like “What do you do to be careful to respect their cultural patterns, like their more lax approach to time, (which I admire and envy) and not turn them into little American Northern Europeans? And in fact could that be one of the resistance factors in getting government permits?” Like that. It’s what I do. But I began to realize these people were not used to thinking that way, and didn’t really understand what was behind the question… they are convinced they are doing a good thing (and they are) and don’t understand why not everyone rushes in to support it.
So I stayed still in church.
Then the scripture was read.
Hebrews 11:6, which we were told was a context where the writer was talking about faith: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”
The word “earnestly” or “diligently” became the focal point of a sermon that substantially was a contrasting of lazy and diligent, with a long string of “definition of lazy” jokes being the counterpoint to the diligence. “When the remote is 10 feet away and you decide you like the rerun after all… that’s laziness and not diligence” that kind of thing.
The theme statement or big idea seemed to be “Work hard, don’t be lazy, and you will please God enough that things will work out for you” with the caveat that a prosperity gospel was not what was being preached. There was no caveat about works righteousness.
Very soon I began realizing that my experience of the faith journey, and my understanding of the passage, was completely different than his. My experience was that a certain kind of ‘trying hard’ that he was describing, for me almost always led to problems, and that a recognition that my effort was not the key but my relaxing into God’s will for the moment led to all kinds of great results my efforts had little to do with. I saw and heard the passage saying “Faith in God leads to God being pleased, coming to God in belief leads to pleasing God, earnestly seeking relationship with God leads to rewards that are freaky and wonderful and amazing and unimaginable beforehand.
So there I was, believing the complete opposite of what he was preaching. And I was seeing how a message like this was perpetuating the inodible problems and barriers. And I was frustrated.
Now, that all would have been workable, if this was not a “call for response” insecure preacher. But, alas, he kept asking “are you with me? Let me hear an Amen!” and at my toughest point he directly asked “Do you agree with me? I need to hear if you agree with me!” and I made myself look over at my brother’s family and think about what damage I might do to their work there if I told out loud what I was thinking and feeling, and I kept quiet.
Later, when I had time at the poolside to reflect, I came to realize how important it is to hear a bad sermon now and then, how it can sharpen your awareness of God’s ways.

 

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Rookie Reflections at a crucial point in his work as an STM

I feel almost driven to journal my thoughts and learnings at this point in the process. I identify in myself several reasons to do so:

  • To document for later reflection,
  • to share,
  • to clarify for myself as I write
  • to glorify God in revealing the results that I’ve seen, all of which are the result of God’s authorship in my life and the lives of those affected by – and responding well – the process

I’m a story teller by DNA. That comes easily. (Book: “Know Your Story and Lead with It”). Distilling stories into conclusive propositions, well, that is work. But here goes Part OneIntroducing concepts

Here is a direct link to Part Two: Connecting the Concepts to church life in general

Here is a direct link to Part Three: Crossing Denial

Part Four: Learning to live in the discomfort of the need for Adaptive change, and seeing how change comes already from knowing that. (A short version that gets to the main thing I wanted to document from the outset)

 

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Body Ritual among the Nacirema

I still vividly remember the thrill of reading this anthropological study (originally written in 1956) for the first time back as a “mature” student at King’s. I’d re-searched for it before, wanting to read it again, and today found it!

Here you go:

Most cultures exhibit a particular configuration or style. A single value or pattern of perceiving the world often leaves its stamp on several institutions in the society. Examples are “machismo” in Spanish-influenced cultures, “face” in Japanese culture, and “pollution by females” in some highland New Guinea cultures. Here Horace Miner demonstrates that “attitudes about the body” have a pervasive influence on many institutions in Nacirema society.


The anthropologist has become so familiar with the diversity of ways in which different people behave in similar situations that he is not apt to be surprised by even the most exotic customs. In fact, if all of the logically possible combinations of behavior have not been found somewhere in the world, he is apt to suspect that they must be present in some yet undescribed tribe. The point has, in fact, been expressed with respect to clan organization by Murdock[1] . In this light, the magical beliefs and practices of the Nacirema present such unusual aspects that it seems desirable to describe them as an example of the extremes to which human behavior can go.

Professor Linton[2] first brought the ritual of the Nacirema to the attention of anthropologists twenty years ago, but the culture of this people is still very poorly understood. They are a North American group living in the territory between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib and Arawak of the Antilles. Little is known of their origin, although tradition states that they came from the east. According to Nacirema mythology, their nation was originated by a culture hero, Notgnihsaw, who is otherwise known for two great feats of strength—the throwing of a piece of wampum across the river Pa-To-Mac and the chopping down of a cherry tree in which the Spirit of Truth resided.

Nacirema culture is characterized by a highly developed market economy which has evolved in a rich natural habitat. While much of the people’s time is devoted to economic pursuits, a large part of the fruits of these labors and a considerable portion of the day are spent in ritual activity. The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people. While such a concern is certainly not unusual, its ceremonial aspects and associated philosophy are unique.

The fundamental belief underlying the whole system appears to be that the human body is ugly and that its natural tendency is to debility and disease. Incarcerated in such a body, man’s only hope is to avert these characteristics through the use of ritual and ceremony. Every household has one or more shrines devoted to this purpose. The more powerful individuals in the society have several shrines in their houses and, in fact, the opulence of a house is often referred to in terms of the number of such ritual centers it possesses. Most houses are of wattle and daub construction, but the shrine rooms of the more wealthy are walled with stone. Poorer families imitate the rich by applying pottery plaques to their shrine walls.

While each family has at least one such shrine, the rituals associated with it are not family ceremonies but are private and secret. The rites are normally only discussed with children, and then only during the period when they are being initiated into these mysteries. I was able, however, to establish sufficient rapport with the natives to examine these shrines and to have the rituals described to me.

The focal point of the shrine is a box or chest which is built into the wall. In this chest are kept the many charms and magical potions without which no native believes he could live. These preparations are secured from a variety of specialized practitioners. The most powerful of these are the medicine men, whose assistance must be rewarded with substantial gifts. However, the medicine men do not provide the curative potions for their clients, but decide what the ingredients should be and then write them down in an ancient and secret language. This writing is understood only by the medicine men and by the herbalists who, for another gift, provide the required charm.

The charm is not disposed of after it has served its purpose, but is placed in the charmbox of the household shrine. As these magical materials are specific for certain ills, and the real or imagined maladies of the people are many, the charm-box is usually full to overflowing. The magical packets are so numerous that people forget what their purposes were and fear to use them again. While the natives are very vague on this point, we can only assume that the idea in retaining all the old magical materials is that their presence in the charm-box, before which the body rituals are conducted, will in some way protect the worshiper.

Beneath the charm-box is a small font. Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution[3]. The holy waters are secured from the Water Temple of the community, where the priests conduct elaborate ceremonies to make the liquid ritually pure.

In the hierarchy of magical practitioners, and below the medicine men in prestige, are specialists whose designation is best translated as “holy-mouth-men.” The Nacirema have an almost pathological horror of and fascination with the mouth, the condition of which is believed to have a supernatural influence on all social relationships. Were it not for the rituals of the mouth, they believe that their teeth would fall out, their gums bleed, their jaws shrink, their friends desert them, and their lovers reject them. They also believe that a strong relationship exists between oral and moral characteristics. For example, there is a ritual ablution of the mouth for children which is supposed to improve their moral fiber.

The daily body ritual performed by everyone includes a mouth-rite. Despite the fact that these people are so punctilious[4] about care of the mouth, this rite involves a practice which strikes the uninitiated stranger as revolting. It was reported to me that the ritual consists of inserting a small bundle of hog hairs into the mouth, along with certain magical powders, and then moving the bundle in a highly formalized series of gestures[5].

In addition to the private mouth-rite, the people seek out a holy-mouth-man once or twice a year. These practitioners have an impressive set of paraphernalia, consisting of a variety of augers, awls, probes, and prods. The use of these items in the exorcism of the evils of the mouth involves almost unbelievable ritual torture of the client. The holy-mouth-man opens the client’s mouth and, using the above mentioned tools, enlarges any holes which decay may have created in the teeth. Magical materials are put into these holes. If there are no naturally occurring holes in the teeth, large sections of one or more teeth are gouged out so that the supernatural substance can be applied. In the client’s view, the purpose of these ministrations[6] is to arrest decay and to draw friends. The extremely sacred and traditional character of the rite is evident in the fact that the natives return to the holy-mouth-men year after year, despite the fact that their teeth continue to decay.

It is to be hoped that, when a thorough study of the Nacirema is made, there will be careful inquiry into the personality structure of these people. One has but to watch the gleam in the eye of a holy-mouth-man, as he jabs an awl into an exposed nerve, to suspect that a certain amount of sadism is involved. If this can be established, a very interesting pattern emerges, for most of the population shows definite masochistic tendencies. It was to these that Professor Linton referred in discussing a distinctive part of the daily body ritual which is performed only by men. This part of the rite includes scraping and lacerating the surface of the face with a sharp instrument. Special women’s rites are performed only four times during each lunar month, but what they lack in frequency is made up in barbarity. As part of this ceremony, women bake their heads in small ovens for about an hour. The theoretically interesting point is that what seems to be a preponderantly masochistic people have developed sadistic specialists.

The medicine men have an imposing temple, or latipso, in every community of any size. The more elaborate ceremonies required to treat very sick patients can only be performed at this temple. These ceremonies involve not only the thaumaturge[7] but a permanent group of vestal maidens who move sedately about the temple chambers in distinctive costume and headdress.

The latipso ceremonies are so harsh that it is phenomenal that a fair proportion of the really sick natives who enter the temple ever recover. Small children whose indoctrination is still incomplete have been known to resist attempts to take them to the temple because “that is where you go to die.” Despite this fact, sick adults are not only willing but eager to undergo the protracted ritual purification, if they can afford to do so. No matter how ill the supplicant or how grave the emergency, the guardians of many temples will not admit a client if he cannot give a rich gift to the custodian. Even after one has gained and survived the ceremonies, the guardians will not permit the neophyte to leave until he makes still another gift.

The supplicant entering the temple is first stripped of all his or her clothes. In everyday life the Nacirema avoids exposure of his body and its natural functions. Bathing and excretory acts are performed only in the secrecy of the household shrine, where they are ritualized as part of the body-rites. Psychological shock results from the fact that body secrecy is suddenly lost upon entry into the latipso. A man, whose own wife has never seen him in an excretory act, suddenly finds himself naked and assisted by a vestal maiden while he performs his natural functions into a sacred vessel. This sort of ceremonial treatment is necessitated by the fact that the excreta are used by a diviner to ascertain the course and nature of the client’s sickness. Female clients, on the other hand, find their naked bodies are subjected to the scrutiny, manipulation and prodding of the medicine men.

Few supplicants in the temple are well enough to do anything but lie on their hard beds. The daily ceremonies, like the rites of the holy-mouth-men, involve discomfort and torture. With ritual precision, the vestals awaken their miserable charges each dawn and roll them about on their beds of pain while performing ablutions, in the formal movements of which the maidens are highly trained. At other times they insert magic wands in the supplicant’s mouth or force him to eat substances which are supposed to be healing. From time to time the medicine men come to their clients and jab magically treated needles into their flesh. The fact that these temple ceremonies may not cure, and may even kill the neophyte, in no way decreases the people’s faith in the medicine men.

There remains one other kind of practitioner, known as a “listener.” This witchdoctor has the power to exorcise the devils that lodge in the heads of people who have been bewitched. The Nacirema believe that parents bewitch their own children. Mothers are particularly suspected of putting a curse on children while teaching them the secret body rituals. The counter-magic of the witchdoctor is unusual in its lack of ritual. The patient simply tells the “listener” all his troubles and fears, beginning with the earliest difficulties he can remember. The memory displayed by the Nacirema in these exorcism sessions is truly remarkable. It is not uncommon for the patient to bemoan the rejection he felt upon being weaned as a babe, and a few individuals even see their troubles going back to the traumatic effects of their own birth.

In conclusion, mention must be made of certain practices which have their base in native esthetics but which depend upon the pervasive aversion to the natural body and its functions. There are ritual fasts to make fat people thin and ceremonial feasts to make thin people fat. Still other rites are used to make women’s breasts larger if they are small, and smaller if they are large. General dissatisfaction with breast shape is symbolized in the fact that the ideal form is virtually outside the range of human variation. A few women afflicted with almost inhuman hyper-mammary development are so idolized that they make a handsome living by simply going from village to village and permitting the natives to stare at them for a fee.

Reference has already been made to the fact that excretory functions are ritualized, routinized, and relegated to secrecy. Natural reproductive functions are similarly distorted. Intercourse is taboo as a topic and scheduled as an act. Efforts are made to avoid pregnancy by the use of magical materials or by limiting intercourse to certain phases of the moon. Conception is actually very infrequent. When pregnant, women dress so as to hide their condition. Parturition takes place in secret, without friends or relatives to assist, and the majority of women do not nurse their infants.

Our review of the ritual life of the Nacirema has certainly shown them to be a magic-ridden people. It is hard to understand how they have managed to exist so long under the burdens which they have imposed upon themselves. But even such exotic customs as these take on real meaning when they are viewed with the insight provided by Malinowski[8] when he wrote:

Looking from far and above, from our high places of safety in the developed civilization, it is easy to see all the crudity and irrelevance of magic. But without its power and guidance early man could not have mastered his practical difficulties as he has done, nor could man have advanced to the higher stages of civilization.[9]

[edit] Footnotes are added by Dowell as modified by Chase

  1. Murdock, George P. 1949. Social Structure. NY: The Macmillan Co., page 71. George Peter Murdock (1897-1996 [?]) is a famous ethnographer.
  2. Linton, Ralph. 1936. The Study of Man. NY: D. Appleton-Century Co. page 326. Ralph Linton (1893-1953) is best known for studies of enculturation (maintaining that all culture is learned rather than inherited; the process by which a society’s culture is transmitted from one generation to the next), claiming culture is humanity’s “social heredity.”
  3. A washing or cleansing of the body or a part of the body. From the Latin abluere, to wash away
  4. Marked by precise observance of the finer points of etiquette and formal conduct.
  5. It is worthy of note that since Prof. Miner’s original research was conducted, the Nacirema have almost universally abandoned the natural bristles of their private mouth-rite in favor of oil-based polymerized synthetics. Additionally, the powders associated with this ritual have generally been semi-liquefied. Other updates to the Nacirema culture shall be eschewed in this document for the sake of parsimony.
  6. Tending to religious or other important functions
  7. A miracle-worker.
  8. Malinowski, Bronislaw. Magic, Science, and Religion. Glencoe: The Free Press, page 70. Bronislaw Malinowski (1884-1942) is a famous cultural anthropologist best known for his argument that people everywhere share common biological and psychological needs and that the function of all cultural institutions is to fulfill such needs; the nature of the institution is determined by its function.
  9. Did you get it?

From: http://en.wikisource.org/wiki/Body_Ritual_among_the_Nacirema

In many ways it is now my job to come into supposedly “familiar” cultures and make the same kinds of observations. What is “normal” to the churches I serve can be reflected back to them in a similar way.

 
 

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Something got me thinking (again)

The writings of Lesslie Newbigin – when I encountered them at Seminary in the early 90’s – were, like the talks I’d heard by Tony Campolo in the late 80’s, something that resonated harmoniously in my inner being. They harmonized confusing notes that were bouncing around there. When Brian McLaren first started publishing, I read almost everything he wrote up to about the year 2002, and his questions and provocations too resonated with some of mine. But I saw also that to run with his thinking would be dangerous. So, due to that awareness and a number of other things, I stopped reading him.

Saturday, browsing the qideas website in a time of work avoidance (or, to say it justifyingly: Waiting for my sermon to ripen in my brain before writing it out) I took in two things in sequence, and saw a strong connection.

First, I read a great article by Micheal Goheen on Newbegin:

http://www.qideas.org/blog/the-lasting-legacy-of-lesslie-newbigin.aspx

in which he wrote:

the mission of God’s people is undermined when it is compromised by cultural idolatry. Newbigin believed that this is exactly what happened to the Western church; it is an “advanced case of syncretism.” A missionary encounter requires that the church embody its comprehensive story over against the cultural story. This encounter is eclipsed when the church allows its story to be accommodated into the cultural story. Thus, it is necessary to analyze Western culture and understand its religious foundation.

Newbigin wrote that “incomparably the most urgent missionary task for the next few decades is . . . to probe behind the unquestioned assumptions of modernity and uncover the hidden credo which supports them.” He quotes a Chinese proverb: “If you want to know about water don’t ask a fish.” Western Christians are unaware of the religious beliefs of their culture because they are swimming in it all the time. They are too easily seduced by the myths of a Christian culture or of a neutral secular or pluralistic culture. Western culture, however, is neither Christian nor neutral—it is shaped by a false religious credo.

And then I watched this video of Brian McLaren being asked some tough direct questions and struggling to explain that he’s trying to examine the (Greco-Roman)”Christianity from outside of it’s regular paradigm and so has difficulty answering questions that come from within that paradigm. And I thought: He’s doing what Newbigin said. He’s trying to step out of the water of G-R Christianity (I enjoy the fact that the initials are going to bring something else to mind) and is trying to swim in a Jesus stream instead.

http://www.qideas.org/video/conversations-on-being-a-heretic.aspx

I have some sympathy and admiration for him doing that. I think it is essential that we have people willing and able to do that in Christendom.

 

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Reflections on being delayed.

I was recently asked to reflect on what I’m learning from the experience of being delayed from crossing the border by the same people (CRC Network) who asked me to tell the story of the delay so others could be warned (This is the same information as in the blog post previous to this one). I won’t reprint the whole thing here, but simply give you a link.