• savgg_logo06VENNOOTSKAP VIR GESTUURDE GEMEENTES

    SUIDER-AFRIKA

TENDENSE EN DIE TOEKOMS VAN DIE KERK

Written by Frederick on . Posted in SAVGG Artikels

Die ervaring was dat dit in baie opsigte was soos om in ‘n “tydmasjien” te klim en ‘n kykie te kry van toekomstige tendense wat ons in Suid Afrika te wagte kan wees en wat reeds op verskeie vlakke aan die orde is in ons land

(Oorsese studietoer 12 – 26 April 2010)
Toerleiers:
Prof Nelus Niemandt (Prof by Fakulteit Teologie, Universiteit Pretoria)
Dr WA Pretorius (Diensraad voorsitter van Gemeente-ontwikkeling Noordelike Sinode)

Persoonlik dink ek dat ons in Suid-Afrika tog in talle opsigte ‘n paar tree voor ons Engelse, Nederlandse en VSA vriende is en dat daar talle “geboortes” alreeds plaasgevind het.

Gedurende die toer van 14 dae het ons met 16 predikante uit verskillende sinodale streke, 19 verskillende organisasies/groeperinge en 30 verskillende persone oor ‘n baie wye spektrum van spiritualiteite, kennis gemaak. Ons het hoofstroom-kerke sowel as ontluikende (alternatiewe) kerke besoek.
Die doel van die toer was: Om na tendense en die toekoms van die kerk in Engeland, Nederland en in Suid-Afrika te kyk.
Die ervaring was dat dit in baie opsigte was soos om in ‘n “tydmasjien” te klim en ‘n kykie te kry van toekomstige tendense wat ons in Suid Afrika te wagte kan wees en wat reeds op verskeie vlakke aan die orde is in ons land.
Sean Callaghan (’n voormalige Suid-Afrikaner en missionêre kerkplanter) is ‘n oud-Suid-Afrikaner wat in Melville ‘n kerk geplant het. Volgens hom is Engeland ‘n baie goeie plek om by te leer, aangesien Engeland ‘n goeie 20 jaar voor ons (en 10 jaar voor Amerika) is as dit gaan oor generatiewe ontwikkelinge. Volgens hom verander die konteks baie vinnig. Kerk is lankal vir baie mense nie meer die “default”-keuse nie. Die tempo waarteen die “mainline churches” in Engeland leeggeloop het, is ‘n bewys hiervan.
Daar was verskillende reaksies op hierdie tendens. In Amerika het die “seeker-sensitive” beweging begin waarvan Bill Hybels en sy Willow Creek kerk een van die luidenste stemme was en is. Dan was daar die Alfa-kursus respons uit Engeland, ‘n benadering wat mense op ‘n non-outoritêre manier wou wys hoe die Bybel se boodskap relevant is in hulle lewens. Derdens was daar die “House Church” Movement wat natuurlik die probleem het dat die risiko vir dwaalleer groot is omdat daar geen “accountability” is nie. Die “alternative worship”-beweging was ‘n belangrike reaksie in Engeland. Mense het begin sê as jy nie goed kan praat of musiek maak nie, is daar nie ‘n manier vir jou om deel te neem aan dienste nie. Daar is begin eksperimenteer met alternatiewe vorms van eredienste, weg van die “sermon-sandwiched-between two hymns” benadering. Hierdie dienste het daarop gekonsentreer om almal te betrek, om ‘n bydrae te maak. Laastens was daar dan die “Integral mission”-benadering waarin sosiale geregtigheid die hoofrede vir die kerk se bestaan was.
Hierdie benaderings word deesdae verder verfyn in hoofsaaklik vier denkskole:
Die “Emerging Church” beweging. Hierdie beweging het wortels in die Baptiste en Charismatiese kerke van die VSA.
Die “Alternative Worship”-beweging wat liturgiese wortels het en word hoofsaaklik aangetref in die VK, Nieu-Seeland en Australië.
Die “Fresh Expressions”-beweging wat veral hier in Londen baie gewild is en uit die Anglikaanse tradisie ontwikkel het.
Die “Small, Missional Communities”-beweging wat met ‘n “highly participative” model werk en baie na buite gefokus is.
Al bogenoemde denkskole het ‘n geweldige diepe besorgdheid oor sosiale geregtigheid (armoede, rassisme, vigs ens.) Hierdie besorgdheid word deesdae vanuit vier bronne gevoed, naamlik:
Die liberale Protestantisme en die Episkopaalse vleuel van die Anglikaanse kerk.
Die Bevrydingsteolgie-bewegings uit Suid-Amerika en Afrika.
Die nuwe oplewing in Koninkryksteologie van NT Wright, Brian McClaren en baie ander.
Tim Keller met sy bediening in New York. (Sy mantra is glo: “Work for the good of Babylon while longing for Zion.”).

Wat het ons geleer:

Die tendense en tekens van die toekoms asook die verandering wat dit meebring, is alreeds in ons kultuur aanwesig en besig om nog verder in ons kultuur neerslag te vind.

Kerkwees sal eietyds en binne ‘n bepaalde konteks hergedefinieer moet word. Ons sal nuut en oop moet dink oor bestaande gemeentes en die plant van nuwe gemeentes en geloofsgemeenskappe.

Missionale kerkwees en ‘n koninkryk perspektief, om aan te sluit waar God Drie-enig alreeds aan die werk is, moet al meer in die prediking en ten diepste in die kultuur van ‘n gemeente/geloofsgemeenskap, neerslag vind.

Om as pioniers, voortrekkers (terme wat prof. Henk de Roest van Nederland gebruik) die unieke uitdagings en geleenthede van ons tyd, binne ons bepaalde konteks, sinvol en met ‘n openheid aan te spreek.

Om te waag om grense oor te steek en risiko’s te neem. Diversiteit en ons andersheid te vier.

Om meer betrokke te raak by die gemeenskap en sosiale geregtigheid (armoede, vigs, rassisme, seksisme ens.) aan te spreek en op te tree as mede-skeppers van ‘n meer geloofwaardige wêreld.

Om weer persoonlik maar ook gesamentlik die misterie en grootsheid van die Drie-enige God te ontdek, te beleef en te deel met die mense rondom ons.

Om telkens deur God verras te word en oop te wees daarvoor dat Hy steeds aktief besig is om te skep en te herskep. Selfs in Nederland en Engeland het Hy, soos Martin Luther sê: “Christus hou self Sy kerk in stand” ten spyte van mense se idees en planne.

Die talle netwerke wat alreeds bestaan en die persone en organisasies waarby ons as groep aansluiting kon vind, hou die deure oop vir verdere dialoog en samewerking.

‘n Groot samebindende faktor en gemene deler was om weer opnuut iets van die samehorigheid en katolieke/algemene gedeelde waardes en tradisies wat ons deur die eeue, saambind, te beleef. Ons “wortels” is weer bevestig!

Persoonlik dink ek dat ons in Suid-Afrika tog in talle opsigte ‘n paar tree voor ons Engelse, Nederlandse en VSA vriende is en dat daar talle “geboortes” alreeds plaasgevind het. Die volgende merkers sal ons moontlik kan help op ons unieke reis:
Ons lidmate, predikante en teoloë is en word aan so ‘n wye verskeidenheid teologië, spiritualiteite en diverse denke asook voortdurende veranderinge blootgestel, dat daar ‘n groter openheid en verdraagsaamheid te bespeur is.
Die eerlike soeke om die andersheid/diverse te verreken en te vier in ons “Reënboog land” word by talle ‘n passie en leefstyl.
Om grense oor te steek en aanpassings te maak op verskeie vlakke is deel van ons alledaagse lewe.
Ons konteks wat voortdurend aan die verander is asook die talle onsekerhede waarmee ons daagliks mee gekonfronteer word en mee saamleef, bied nuwe uitdagings en geleenthede.
Die konteks en demografie waarbinne ons daagliks werk, woon en lewe stel ook nuwe unieke uitdagings, openheid en kreatiewe oplossings asook eise aan ons.
Ons taalgebruik en vrae oor God, die teologie en die kultuur asook ons konteks dwing ons om skeppend, innoverend en nuut te dink oor ‘n aantal “sekerhede” van die verlede. Nuwe taal en inhoud word geskep en die “misterie” van God word weer ontdek en beleef.
Daar word met ander, nuwe oë, ore en hart gesoek na die verrassende en verfrissende belewing van God en Sy betrokkenheid by die skepping en totale kosmos.
Die Missio Dei, die ongekende en hernude belangstelling in die Sturende God wat alreeds en steeds in Sy kosmos, skeppend en herskeppend aan die werk is, spreek mense weer aan en daag hulle uit.
Talle lidmate, predikante en geloofsgemeenskappe tree al meer op as mede-skeppers van ‘n meer geloofwaardige wêreld en heler kosmos. Betrokkenheid as gestuurde, binne jou bepaalde konteks, verseker dat verandering en vernuwing plaasvind wat helend is vir almal (projekte, uitreike, dienste, omgee ens).
Talle gemeentes/geloofsgemeenskappe se identiteit en kultuur het oor ‘n tydperk begin skuif en verander. Dit is méér as kosmetiese veranderinge wat dus plaasgevind het.
Die studietoer was voorwaar vir elkeen van ons ‘n wonderlike en unieke ervaring. Ons het soveel bymekaar geleer en talle nuwe brûe is gebou. Grense is oorgesteek en daar is ‘n nuwe en opregte waardering vir ons diverse land en sy/haar mense. Die eeu oue aanhaling van Martin Luther is net weer in ons gedagtes vasgepen: “Christus hou self Sy kerk in stand!”
Ons sal deur geestelike onderskeiding en die bou van nuwe kapasiteit moet meewerk om die kultuur en identiteit van ons geloofsgemeenskappe te verruim en te verskuif. Ons sal moet waag en die risiko’s neem om te wag op die regte brander. As ons te haastig en ondeurdag optree gaan die brander oor en op ons breek met moontlike katastrofiese gevolge. Indien ons te lank wag om die nodige aanpassings te maak, kan ons te laat en passief toekyk hoe die brander onder ons uitbeweeg met net sulke verreikende gevolge en verspeelde geleenthede. Of ons as geloofsgemeenskappe kan biddend en afhanklik van die Drie-enige God die risiko’s neem en die uitdagings aanvaar, om dan die brander te ry en in dié verrassende momente iets van die misterie en verwondering van die Sturende God te herontdek!
Hier is ‘n paar webwerwe indien jy verder wil lees. Hierdie webwerwe het
hoofsaaklik hul wortels in Nederland: www.pkn.nl/missionair ;
www.simplechurch.eu; www.dawneurope.net ;

www.postgereformeerd.nl; www.Ploeterenenpionieren.nl en
www.gemeentestichting.nl

Dr. Jan Botha (Voorsitter van die Algemene Sinode se Taakspan van Diversiteit)

 

 

 

 

DETAIL PROGRAM EN BESOEKE:
(Opgestel deur Jan Botha en Gawie Snyman)
Maandag 12 Apr.
Ons ontmoet in die Vertreksaal van OR Tambo Internasionaal om 18:45.
Ons vertrek om 21:45 op vlug MS 840, land 5:45 in Kaïro en vertrek dan weer 9:30 na London.

Dinsdag 13 Apr.
“Foreign Missions Club” (The Highburry Club) Hier bly ons vir die volgende paar dae in London.

Vulkaan begin as uitstoot en alle vlugte in VK en dele van Europa word gestaak!
Woensdag 14 Apr.
Sean Callaghan (’n voormalige Suid-Afrikaner en missionêre kerkplanter.) is ‘n oud-Suid-Afrikaner wat in Melville ‘n kerk geplant het. Volgens hom is Engeland ‘n baie goeie plek om by te leer aangesien Engeland ‘n goeie 20 jaar voor ons (en 10 jaar voor Amerika) is as dit gaan oor kom generatiewe ontwikkelinge. Volgens hom verander die konteks baie vinnig. Kerk is lankal vir baie mense nie meer die “default” keuse nie. Die tempo waarteen sg. “mainline” churches in Brittanje leeggeloop het is ‘n bewys daarvan. Daar was verskillende reaksies op hierdie tendens. In Amerika het die “seeker-sensitive” beweging begin waarvan Bill Hybels en sy Willow Creek kerk een van die luidenste stemme was en is. Dan was daar die Alfa-kursus reaksie uit Brittanje, ‘n benadering wat mense op ‘n non-autoritêre manier wou wys hoe die Bybel se boodskap relevant is in hulle lewe. Derdens was daar die “House Church Movement” wat natuurlik die probleem het dat die risiko vir dwaalleer groot is omdat daar geen “accountability” is nie. Die “alternative worship” beweging was ‘n belangrike reaksie in Engeland. Mense het begin sê as jy nie goed kan praat of musiek maak nie, is daar nie ‘n manier vir jou om deel te neem aan dienste nie. So is begin eksperimenteer met alternatiewe vorms van eredienste, weg van die “sermon-sandwiched-between two hymns” benadering. Hierdie dienste het daarop gekonsentreer om almal ‘n bydrae te laat maak (gisteraand het die pionier van hierdie beweging (Nass Gregoreuos) ons vertel hoe hulle dit al in die laat tagtigers gedoen het-baie interessant). Laastens was daar dan die “Integral mission” benadering waarin sosiale geregtigheid die hoofrede vir die kerk se bestaan was.
Deesdae word hierdie benaderings verder gevat in hoofsaaklik vier denkskole:
Die “Emerging Church” beweging. Hierdie beweging het wortels in die Baptiste en charismatiese kerke van die VSA.
Die “Alternative Worship” beweging wat liturgiese wortels het en kom uit die VK, Nieu-Seeland en Australië.
Die “Fresh Expressions” beweging wat veral hier in London baie gewild is en uit die Anglikaanse tradisie ontwikkel het.
Die “Small Missional Communities” beweging wat met ‘n “highly participative” model werk en baie buite hulleself gefokus is.
Al bogenoemde denkskole het ‘n geweldige besorgdheid oor sosiale geregtigheid (armoede, rassisme, vigs ens.) Hierdie besorgdheid word deesdae vanuit vier bronne gevoed:
Die liberale Protestantisme en die Episkopaalse vleuel van die Anglikaanse kerk.
Die Bevrydingsteolgie bewegings uit Suid-Amerika en Afrika.
Die nuwe oplewing in Koninkryksteologie van NT Wright, Brian McClaren en baie ander.
Tim Keller met sy bediening in New York. (Sy mantra is glo: “Work for the good of Babylon while longing for Zion”).
Annie Kirke
Annie is uit die sosiale-geregtigheid skool. Sy vertel dat sy van kleins af geleer is dat die kerk sosiaal aktief en betrokke moes wees. Haar grootste ywer is dat die kerk charismaties en inkarsioneel moet wees dus betrokke in die wêreld in die krag van die Heilige Gees.
Annie bereik mense deur fisies saam met ander Christene in gebiede te gaan bly en tussen hierdie mense te woon, te werk en te lewe. Hulle hou dan gemeenskapsetes waarby mense aan mekaar voorgestel word. Sy gee ‘n inkarsionele teologie hoog op. Sy glo die kerk moet sy hande vuil maak en ‘n fisiese “presence” hê in die haglike plekke wat hulle wil transformeer. Sy is ook van mening dat die kerk moet wegbeweeg van ‘n “events” georiënteerde benadering (“kom ons hou ‘great events’ wat mense sal trek”) na ‘n model waarin dinge organies groei met die samewerking en idees van almal betrokke-dis ook hoe die gemeenskapsetes benader word. “Presence” en “proximity” is woorde wat ek oor en oor by haar gehoor het. Haar diep liefde vir die Here is ooglopend en treffend.
Matt Wilson
“Hoodies” is die kodewoord vir die sosiale laerklas van Brittanje. Matt was betrokke in bedieninge wat probeer het om hierdie “hoodie-tieners” met die evangelie te bereik, hoofsaaklik deur programme. Hy het daar ‘n geweldige geestelike honger onder hulle opgetel. Dit was ‘n generasie wat dikwels nog nooit Jesus se geboorte verhaal eers gehoor het nie agv van ‘n verskeidenheid van faktore. Hulle het besef dat dit eenvoudig nie genoeg sou wees om net die evangelie te deel nie. Wat hulle nodig gehad het was om fisies in hierdie arm gemeenskappe te gaan bly en “faith communities” te plant. Hulle het sukses daarmee gehad en het dit gaan “copy” in ander probleem areas. Hulle spesialiseer dus om Christene te gaan plant in probleem areas wat op so ‘n manier hulle getuienis uitleef dat dit mense lok en die haglikheid in die konteks verander.
Matt voel sterk daaroor dat ons mense volgelinge van Jesus moet maak en nie volgelinge van ons kerkkultuur nie. Hy som sy benadering op deur twee frases: “Jumping Sharks” (neem risiko’s) en “Sleighing Cows” (skiet die heilige koeie!). Wat sy werk hom geleer het is dat nie net die medium (die verpakking) waarin die evangelieboodskap gebring word verander nie maar ook die boodskap self omdat dit so geweldig ryk is en in elke konteks ‘n byna onherkenbare vorm kan aanneem as jy die kultuur waarin jy dit plant nie ken nie. Hy gee dit ook hoog op vir sosiale verandering. Vir hom is dissipelskap nie om opleiding te gee in hoe om “Christen-dinge” te doen nie maar opleiding oor hoe om kontekste te verander-“It’s all about engaging with pockets of deprivation in an incarnational way”. Hy sê kerke moet altyd onthou daar is ‘n verskil tussen ‘n “servant” en ‘n “service provider” en pasop vir te veel professionele “ministries”. Kerke se nuwe fokus moet nie “chrurch growth”wees nie maar “community change”!

Mark en Sia (swart predikant uit SA)
‘n “Pioneer Angligan Priest”, deel van ‘n anders-denkende groep Anglikaanse geestelikes wat hulleself “Fresh Expressions” noem en eksperimenteer met nuwe uitdrukkings van geloof (soos jy uit die naam kan aflei). Ook hy was op ‘n lang “sendingreis” deur Suid-Afrika se groot stede waar hy God op nuwe en opwindende maniere gesien werk het. Grondvlak dissipelskap vir openbare veranderinge en “events” is sy passie. Hy beskryf sy benadering as die middelpuntvlietende (missionele, na buite gerigte) krag in sy kerk.
Mark het verduidelik hoe belangrik dit is vir die kerk om sy relasionele kapitaal in ‘n gemeenskap op te herwin. Ons moet baie meer energie instoot in verhoudingsbou en dit ‘n prioriteit maak voor ons dink om projekte in ‘n gemeenskap aan te pak.
!2:00 besoek ons Ian Mobsby se kerk. Hy is die skrywer van die boek “Emerging and Fresh Expressions of Church”. Ons besoek daarna die Sint Pauls katedraal en woon vroegaand ‘n kort diens daar by.
Donderdag 15-Apr
Ons het gesprekke met “Fresh Expressions”, se Bob Franklin van Nieu-Seeland, van die Anglikaanse kerk. (http://www.freshexpressions.org.uk/) asook biskop Graham Cray een van die hoof biskoppe in die Anglikaanse staatskerk, in Engeland en die een ontwikkelaars van “Fresh Expressions” vanaf 08:30 – 14:00. Slegs 7% van die Anglikane gaan nog kerk toe. “Contextual Ministeries” en ‘n “Mission shaped church” is weer nodig om die mense binne hulle bepaalde konteks aan te spreek. Daar moet weer op alle vlakke van die samelewing en menswees hoop geskep word. Diversiteit moet ook gevier en verreken word. Die “dying to live” beginsel moet weer toegepas word.

Die kerk moet weer leer om te luister:

Na die Gees
Na die gemeentelede (scattered or gathered)
Na die gemeenskap, kultuur en konteks

SA Gemeente in London en kom reeds 16:00 by hulle kerk in Cherry Lane aan. Ds Dawie van Vuuren en sy span lig ons volledig in oor hulle werk en die unieke uitdagings. Ons eet saam en vertrek om 22:00.

Vrydag 16-Apr
Nigel Coles en David Shosanya, ook betrokke by die “Partnership for Missional Churches”, by “Kings Cross Baptist”, vanaf 9:00-12:30.

Sea Bulela
Grootgeword in ‘n gesin van 12 kinders. Sy pa was ‘n myner maar ook ‘n leier in ‘n “African Independent” kerk. Hy was min by die huis en hulle was baie arm. Het later probleme begin ontwikkel oor die on/nie-Afrika manier waarop Jesus geskets is en hoe sy kerk glad nie met die “social ills engage” het nie. Hy is vir sy anti-apartheids bedrywighede in die tronk gegooi. Die speurder het ‘n Bybel in sy hand gedruk. Dit het hom vir lank ‘n renons gegee in godsdiens totdat hy wat hy beskryf as ‘n bonatuurlike ontmoeting met God gehad het wat sy lewe verander het. Sy lewensvreugde en entoesiasme is ooglopend. Hy het eventueel ‘n priester geword in Edinburgh en die kultuurskok was vir hom groot. Skielik was daar homoseksuele mense in sy gemeente en soortgelyke dinge wat hy onversoenbaar gevind het. Dit het hom op ‘n pad gesit waarop hy weer moes dink oor die manier waarop hy die evangelie verstaan het. Vandag is hy ‘n baie suksesvolle kerkplanter in Manchester. Sea het nie self gepraat nie en gewoon deelgeneem aan die gesprek.
Ian Mobsbey
Ons het die middag hierdie interessante Anglikaanse priester besoek. Hy het ‘n bediening met die naam “MOOT” wat ‘n passie het vir mense wat geïnteresseerd is in spiritualiteit maar nie in godsdiens nie. 70% van die mense in sy bediening het geen kerk agtergrond nie en 30% is sg. “dechurched” m.a.w het een of ander vae “memory” van die kerk wat nie aangeneem is nie. Hy wou in plaas daarvan om die kerk aan te val oor waar hulle gevaal het eerder met alternatiewe eksperimenteer. Hy het die moeilike pad gestap om die Anglikaanse leierskap te oortuig van die legitimiteit van sy benadering en uiteindelik ondersteuning gekry. Hierdie ou gee baie goeie insig in hoe ‘n mens te werk gaan om jou hoofstroomkerk se ondersteuning vir ‘n missionêre model van kerkwees kan kry.
Alhoewel mense se deelname aan godsdiens dramaties afneem vergroot hulle honger na spiritualiteit by die dag. Hy beskryf die era wat ons ingaan as “post-secular”. Mense voel leeg en ontnugter veral na die resessie en het ‘n nuwe honger vir spiritualiteit. Dit word teweeg gebring deur “consumerism” en die informasie tegnologie wat mense ‘n verlange gee na iets transendents. Op Woensdae aande kom daar byvoorbeeld ‘n groep bankiers by hom bymekaar wat ‘n gesprek voor oor spiritualiteit. “An age of holistic spirituality” is die groot epog verandering waarby die kerk hom moet aanpas.
Die hoof sosiale veranderinge hier onder mense is:
Globalisasie-mense kom van oral oor. Hierdie tendens is akuut in groot stede maar te wagte reg oor die wêreld.
‘n Toename in geestes ongesteldheid en dwelmgebruik-Mense “cope” nie en hanteer dit op die verkeerde manier
Individualisme-elkeen vir homself
Vriende word die nuwe familie omdat mense ver van hulle families woon
“Network-society”- mense het netwerke vir al hulle behoeftes
Mense kry veel later as gewoonlik eers kinders. Generasiegaping tussen ouers en kinders raak baie groot

Daar is vier groepe “seekers” in London:
“Mystical questers”- wat opgaan in kristalle en sterre ens.
“Restoritive questers”- wat vanweë probleme soos verslawings en gesinskonflik spiritualiteit begin verken. Hierdie is ook die grootse groep
“Displacement deniers”- wat ontken dat hulle ‘n geestelike vakuum ervaar en opgaan in stokperdjies en deur hierdie stokperdjies transendente bevrediging kry
“Post-religious reconstructors”- wat verby die tradisionele godsdiens kyk en hulle eie aanvaarbare godsdiens rekonstrueer.

God roep ons om die evangelie na al hierdie groepe toe te neem. Daarvoor is baie verskillende vorme van kerk nodig. Party hiervan is ver buite ons verwysingsraamwerk. Ian hulle byvoorbeeld het ‘n stalletjie by die jaarlike “mind body and soul fare” waar al wat fortuinverteller en Boeddhis is. Daar bring hulle Bybelse waardes op uniek wyses. Daar is byvoorbeeld ‘n tegniek wat hulle gebruik bekend as die “Jesus – deck”. Dit is ‘n pak kaarte met kunswerke uit tonele in die Johannes evangelie op. Hierdie kaarte word voor ‘n persoon uitgepak in fortuinverteller styl. Die persoon moet dan wys watter toneel resoneer met wat tans in sy lewe aangaan en so lei dit dan tot ‘n gesprek oor die betkennis van die gedeelte vir sy lewe-baie kreatief hê! In die nuwe benadering moet ons wegbeweeg van ‘n “either/or” na ‘n “both/and” styl. Mense is meer geïnteresseerd in wat werk as wat waar is. Soos daar voor die drukpers ‘n pre-woord kultuur in die kerk was van beelde, multi sensoriese ervarings en belewenisse, is daar nou met die internet en die visuele tegnologie ‘n post-woord era waar mense meer op prente en belewenisse ingestel is as op monoloë en tekste. Daarom spreek van die vroeë gebruike en simbole van die kerk mense weer aan. Waar ons eers met ‘n “Believe-behave-belong” paradigma gewerk het, moet ons nou begin werk met ‘n “belong-believe –behave” paradigma. Ons moet mense eers laat deel voel en sodoende ‘n veilige ruimte skep waarin hulle, hulle geloof kan uitwerk/vind of definieer en dan prakties kan uitleef. In die ou paradigma het ons vooraf van mense verwag om in te koop op ons geloofsisteem en dogmas, hulle dan gevra om daarvolgens te lewe en eers dan werklik in die gemeenskap van gelowiges verwelkom.

Die kerk bestaan volgens hom uit drie sfere: “Worship, Community en Mission”. “Worship” het ons oorbeklemtoon ten koste van “community and mission” en dit het tyd geword om die balans te herstel. Hy beklemtoon ook die belang daarvan om dissipels van Jesus te maak eerder as volgelinge van ‘n kerk se manier van doen. ‘n Sterk klem op die Triniteit as motivering vir sy benadering was deurgans sigbaar.
Saterdag 17- Apr
Vertrek per trein na Birmingham na ons hotel – Plough & Harrow hotel
Die aand en Sondag is ons saam met Martin Robinson (http://togetherinmission.co.uk/)

Die kern van sy boodskap was: Leierskap is belangrik, bou van verhoudings en die verwelkoming van die vreemdeling. Dit is vir kerk moontlik om groep mense te mobiliseer wat ‘n verskil kan maak.

“Consumerism” is besig om al meer stoom te verloor en die kerk moet weer betrokke raak en “connect” met die gemeenskap. Iets daarvan kan gevind word in die ‘Ancient /future” implementering van die bepaalde boodskap

Die kerk moet sisteme in plek kry waarmee hulle sukses meet ( dissipelskap is die fokus en nie hoeveel mense kerke toe kom nie). Die kerk moet buiten die sisteme wat in plek gekry behoort te word ook bewus wees van die kultuur en die droom van die mense waar hulle funksioneer

Sondag 18-Apr
Woon verskillende eredienste in Birmingham by

Maandag 19-Apr
Vertrek per trein na Oxford, ons bly oor in die “Express By Holiday Inn Oxford- Kassam” hotel.

Jonny Baker
CMS om 14:00 by CMS se kantore. (Sien www.cms-uk.org).
Jonny werk vir die CMS (Christian Mission Society) in Oxford. Die geloofgemeenskap waarvan hy die leier is, “Grace”, probeer om ‘n derde weg te vind. Daarmee bedoel hy dat daar gewoonlik een van twee opsies vir die kerk is. Een is tradisioneel, hoog kerklik en die ander charismaties laag kerklik. Hulle byeenkomste is baie interaktief. Dit is snaakse vermenging van die “ancient” en die moderne. Die artistieke speel ‘n groot rol in hulle benadering. Jonny het sy eie webtuiste waar ‘n mens sy idees en liturgie materiaal kan aankoop (proost.co.uk) Hy slaan verbeelding se rol in gestuurde kerkwees geweldig hoog aan.
Hy het gepraat oor hoe verandering plaasvind. Daar is in enige veranderingsproses, die sg. “early adapters”. Dit is die ouens wat die visie sien en dadelik inkoop. Dan is daar 40% “slower adapters” wat later bykom. ‘n verdere 40% vat baie lank om te verander en die laaste tien persent kan dan beskou word as die non-konformiste wat nooit sal verander nie. Ek het hierdie model al gesien maar dit was goed om daaraan herinner te word. Die volgende aanhaling het my ook diep getref:
“At a time of substantive change the church of England needs to learn to be more an anticipation of God’s future than a society for the preservation of the past. Perhaps our greatest need is of a baptism of imagination about the forms of the church”.
Sy ander “slogans”: “Creativity, Participation, engage, risk”; “Never call anothers light darkness” “sin is the last truth to be told”.
Die aand het ons ‘n “sendinghuis” besoek wat CMS in Oxford geplant het. Die beste manier om dit te verduidelik, is om te sê dit is ‘n studente huis maar daar is ‘n hele paar belangrike verskille… Die inwoners beoefen wat hulle noem “intentional missional living”. Hulle motivering is om saam ‘n getuienis te wees deur die manier waarop hulle saamlewe. Hulle bly in ‘n groot huis. Hulle is 8 persone maar kry ook gereeld gaste. Daar is twee getroude paartjies onder hierdie 8 en beide het kinders. Hulle eet elke aand saam en daar is sekere ander aktiwiteite wat hulle saam doen. Elkeen het verantwoordelikhede. Almal help mekaar. ‘n Mens kan die warmte en liefde aanvoel. Hulle is ook baie ekologies ingestel en spaar waar hulle kan. Hulle hou inligtingsaande by hulle huis vir mense in hulle straat rakende omgewingskwessies wat dan sommer as geleentheid gebruik word om vriendskappe te bou. Ons het hulle lank uitgevra oor die pro’s en cons van alles wat hulle doen en sommer baie lekker saamgekuier.

Viva ‘n Christelike organisasie wat reg oor die wêreld hulle beywer vir kinderregte en mense uitstuur om letterlik kinders se lewe te red. ‘n Voorbeeld is in Kambodja waar meer as ‘n duidend kinders ‘n dag in “sweatshops” of bordele ingespan en uitgebuit word. Die hoof van hierdie organisasie is ‘n Deen en dit is bemoedigend om sy lewensvreugde en liefde vir Jesus en sy kerk te sien.
Chris Woo. Die aand vanaf 19:00 tot 22:00 besoek ons Chris Woo en 244 Iffley Road – ‘n gemeenskapsendingprojek.
Dinsdag 20-Apr.
09:00 by Sas Conradie, ‘n Suid-Afrikaner wat in Oxford woon en werk. Ons bring die dag deur saam met hom. Hy stel ons bloot aan CMS ( Christian Mission Society) en Prof Wang van Korea en Philip, ‘n swart sendeling van Barkino Faso in Afrika. Daarna vanaf 16:00 besoek ons ‘ n organisasie met die naam VIVA Equip en gesels met die Deense sendeling Patrick en Justene, ‘n Suid-Afrikaanse meisie wat hier uitreik en werk.
Woensdag 21 Apr.
Die dag word grotendeels opgeneem deur reis. Ons vertrek na Heathrow en is een van die eerste vlugte wat uit Engeland vertrek nadat hulle die lugruim om 13:00 geopen het. Alle vlugte in VK en dele van Europa word vanaf 13:00 hervat na amper ‘n week! Ons vlieg saam met 14 ander persone, dus 30 mense, in die grote Boeing 747, wat plek het vir 180 mense na Schiphol in Nederland. Ons vertrek na Utrecht en bly die volgende paar dae daar in die “Guesthouse” van die Protestantse Kerk in Nederland.
Donderdag 22 Apr.
Goes. Vertrek na Goes in Zeeland vir die hele dag en sluit aan by Hans van Ark en Nynke Dijkstra van “Missionair Werk en Kerkgroei Protestantse Kerk” waar ‘n byeenkoms van die “Missionaire Ronde” ( sowat 18 Nederlandse predikante) plaasvind. Hy verduidelik van die Modelle 30 wat deur/in die PKN (Protestantse Kerk van Nederland) ontwikkel is. Die middag is ‘n byeenkoms van predikante en die aand kom lidmate en kerkraadslede by. Ons vertrek 22:00 terug na Utrecht. Www.pkn.nl/missionair

Vrydag 23 Apr.
’n Gesprek met Marc v d Woude en Nico Dirk van der Louw van “DAWN European Network” (Vennote van Alan Hirsch).

www.simplechurch.eu
www.dawneurope.net
www.emergingnetwerk.nl
www.postgereformeerd.nl
www.Ploeterenenpionieren.nl
www.gemeentestichting.nl

“Emerging” = protes teen verstarde kerkvorme
Netwerke is belangrik
10% kerk is missioner van alle kerke
Bestaande kerke kan skuif maar soms ongelukkig net tot op ‘n bepaalde punt:
“Simply church” plant
“small is good” tussen 3 en 20 mense
“very relational/food is important”, kos is belangrik “itchen table or cafe”
“no paid clergy”
“no church building”
“church happens everywhere”
“not place where you bring people but to be with people”
“missional”
“multiplicable

As jy begin, begin met ete
Baie “online communities”
www.joelnews.org – internet wat gebeur vandag
Waarom vicar – as vrou nie erken nie en my gawes nie gebruik nie, jong mense wat beweeg van kerk na vicar

Vrydag middag: Proff’e: Jan v d Watt en Petre Nissan van die Universiteit Nijmegen.
Geen land in Europa waar die getal kerke besig is om te groei nie
Reformasie kan weer die manier word waarop ons kan reageer

Redes waarom mense uit die kerk gaan:
Meer modernisties in hul leefstyl
Meer indiwidualisties
Meer geskool
Meer mobiel/beweegbaar

Van Staatskerk na straatkerk ( kerk het 4 funksies wat hy gaan vervul):
Godsbeeld van persoon na mag/God gebeur, nie mag nie
morele funksie
wêreld ekumene
straatkerk diensbaar aan lokale

Saterdag 24 Apr.
Ontmoeting met Proff’e. Rein Brouwer en Henk de Roest van die Nederlanse Universiteit van Utrecht vanaf 09:00 – 13:00. Beide is bekende teoloë in Suid-Afrika en skrywers van verskillende boeke.

Sondag 25 Apr.
Ons vertrek om 15:45 op vlug MS 758 na Kaïro en Johannesburg. Aankoms in Johannesburg om 8:00 Maandag oggend.

Trauma and conflict as prerequisites for identity transformation –

Written by Frederick on . Posted in SAVGG Artikels

H Jurgens Hendriks
Stellenbosch University, South Africa

Trauma and conflict as prerequisites for identity transformation –
lessons from the South African Partnership for Missional Churches

ABSTRACT

This paper researches the process of identity transformation that is taking place in mainline congrega¬tions in post-apartheid South Africa. I is a descriptive study of the growth in the South African Partnership for Missional  Churches and describes the transformation by making use of the pattern found in the Psalms: orientation-disorientation-reorientation transition,
The research will test the following hypotheses that are viewed as prerequisites for identity transformation:
† Trauma and conflict caused by new power structures in society were the necessary disorientating forces that led to a theologically-based reorientation in churches;
† The change in theological epistemology led to a new culture of doing theology (including the way church meetings are held);
† Other prerequisites for a change in identity within the Southern African scenario are: leadership, the crossing of boundaries, the art of listening to “the other” and the mystery and motivation of the movement of the Spirit of God.

1 INTRODUCTION

The 2008 theme of the Religious Research Association on “Conflict and Renewal” (http://rra.hartsem.edu/conf2008call.htm – downloaded 09-18-2008) prompted this article. From a global perspective (Schreiter 1998:12; Friedman 2007:420-426), the Christian Church of the Western world is in decline, which leads to penetrating analyses on the reasons for the decline.  This phenomenon is juxtaposed by the growth of the non-Western church. Christianity’s centre of gravity is undeniably shifting southwards. Typically, mainline congregations are in decline in the West. 
In South Africa, the Christian Church has been growing ever since records were kept. How¬ever, whether viewed from a perspective on market-share or numerical figures, the trends indicate growth in the African Initiated Churches as well as in new, mostly Indepen¬dent and Pentecostal-charismatic Churches. Mainline churches are in decline (Hendriks 2005:88-111). 
The contextual situation of mainline churches in typical Western countries differs from those in South Africa. When typical mainline denominations in South Africa interpret the decline phenomenon they do so from a situation where trauma and conflict are very real entities and where power balances have shifted, placing the typical member of these churches in a vastly different position than that of their Western brothers and sisters. One example: most churches were racially divided and still are, but, especially in mainline congregations, there is a deliberate urge towards unification processes and multicultural congregations. Currently, the business and socio-political worlds are integrating racial groups by means of affirmative action that is supported and driven by legislation. Unemployment remains high and the gap between the rich and the poor is widening even after the new dis¬pensation came about in 1994 (http://www.csae.ox.ac.uk/resprogs/usam/default.html downloaded 09-18-2008). Thus, crime stays unacceptably high and skilled people are emi¬grating. Against the backdrop of this scenario, the natural tendency for a typical traditional Afrikaans white congregation is to keep their laager tightly closed in order to have at least one place “where you can be at home with your own people, language and friends.” The fact that quite a substantial number of congregations are moving away from this “natural” but theolo¬gically unacceptable position, begs investigation. The hypothesis is that a pro¬found theological transition process is taking place and is resulting in an identity transforma¬tion of the congregations involved. How can this be explained? 

2 THEORY

About the Psalms, Walter Brueggemann (1986:24) says they, “…are not used in a vacuum, but in a history where we are dying and rising, and in a history where God is at work, ending our lives and making gracious new beginnings for us.” He proposes (16):
I suggest, in a simple schematic fashion, that our life of faith consists in moving with God in terms of (a) being securely oriented, (b) being painfully disoriented, and (c) being surprisingly reoriented.
This schematic design is most helpful when explaining some of the differences between North and South with regard to mainline churches and what is happening in, and to, them. The first hypothesis of this article applies:
• Trauma and conflict caused by new power structures in society were the necessary disorientating forces that led to a theologically based re-orientation in these churches.
One could mention “Nelson Mandela” and “1994” to describe the context of what we are discussing. The country and all its peoples experienced a relatively peaceful transition of political power. However, this transition changed everything. The equilibrium, power and stability experienced by most white mainline people have disappeared and disorientation has set in. Brueggemann again (1986:22):
… the lament Psalm, for all its preoccupation with the hard issue at hand, invariably calls God by name and expects a response. At this crucial point, the Psalm parts com¬pany with our newspaper evidence and most of our experience, for it is disorientation addressed to God. And in that address, something happens to the disorientation … The other movement of human life is the surprising move from disorientation to a new orientation, which is quite unlike the status quo.
We believe that this is what is happening in the hearts and lives of many South African Christians. The context has changed and has led to disorientation. In their disorientation people once again turned to God, trusted God, and experienced the strange sensation that their hearts had changed and their eyes had begun to perceive life from a new perspective. Now “the other” is viewed differently and is found to be a brother or sister. For many a profound shift in orientation is taking place. Previously, for the privi¬leged, everything was bent on preserving the status quo. After the revelations of the Truth and Reconciliation Commission (Tutu 1999; Krog 1998) nobody could dispute the rotten ideology on which the previous dispensation was based. This disorientation has taken the form of both confession as well as shock, because of the realities of the new dispensation that, 14 years down the road, is also very far from perfect. For many who longed for a just and peaceful society, this was the nadir of disappointment and despair. Where do we turn to now? Those who turn to God experience a mysterious new beginning, a reorientation. They are profoundly aware of their status as broken vessels, but rediscover the treasure that God, in his mercy, puts in clay jars (2 Cor 4; Barrett 2004).
Perhaps one of the most unknown realities of the difference between the West and Africa is the fact that God is a more theoretic concept in the West, while Africa’s realities force one to abandon all hope in human solutions and turn to the resources of faith that escape reason and manipulation. In Africa, faith is no theory – it’s a love affair. Although this is an extremely general statement, it is true that, by and large, God is still “feared” in Africa. For Africans, God is a reality to be reckoned with (Nürnberger 2007). This makes a difference. The West has not (not yet?) experienced the type of disorientation that so many in Africa know so well.
In South Africa, there are congregations where people live with a new attitude, a new vision and hope. These (mainline) congregations have experienced a complete change of identity. How did this happen?

3 THE PROCESS

3.1 The wells from which we drank
This article focuses on the work and growth of the South African Partnership of Missional Churches (SAPMC – http://www.communitas.co.za/ ).  The initiators of the SAPMC mostly worked and studied at Stellenbosch University’s Faculty of Theology and the church-related centres.  From the very outset, the leaders followed and attended the Gospel and Our Culture Movement’s work (http://www.gospel-culture.org.uk/resources.htm). Other institutions, such as Church Innovations (http://www.churchinnovations.org/) and Allelon (http://www.allelon.org/main.cfm ) are regarded as close partners with whom the SAPMC cooperate, learn from, and share research. A loose partnership exists between proponents of missional church movements on all continents.
During a 2002 sabbatical Prof Pat Keifert of the Luther Seminary / Church Innovations (St Paul’s MN, USA) introduced their work to South African pastors. A group of ten South African pastors then visited the USA to learn from the USA’s Partnership for Missional Churches (PMC). Subsequently, the SAPMC was formed with Keifert present at the first training sessions, which the Dutch Reformed Church (DRC), Uniting Reformed Church of South Africa (URCSA), and Anglican ministers attended. Members financed the movement. It grew rapidly and developed South African material and leadership. Lay leaders play an important role in both leadership and research. Prof Pat Taylor-Ellison of Church Innovations helped the SAPMC to develop research methodology, especially the practical aspects of ethnographic research and the coaching of the reading teams. In 2006, Stellenbosch Uni¬versity started an MTh program on Ministry: Missional transformation. From its inception, it was extremely popular and supported the process with research at both Master’s and Doctoral levels. The PMC movement’s leaders play an important role in the program and research.
The two most influential theologians who influenced these movements are Lesslie Newbigin (1978, 1984, 1986, 1989, 1995, 2003), the erstwhile Anglican Bishop in India who, upon his retirement in his home country, discovered that Britain was a more difficult mission field than India! He profoundly questioned the epistemological parameters of Western Theology. The missional church movement’s second father-figure is the South African missiologist, David Bosch, whose magna carta work, Transforming mission (1991), is an introductory work for Missiology scholars worldwide.

3.2 Statistics
Towards the end of 2008, 139 congregations were paying their dues of about R6000 a year to be guided through a process of missional transformation. Of these, 80% are DRC congrega¬tions with predominantly white Afrikaans speaking members; 85% of these DRC congrega¬tions are urban with only 16 in small rural towns with a single DRC congregation. The most conservative communities are rural. The remainder are 20 congregations from eight denominations. These 139 congregations who are involved in the PMC, by and large, are trendsetters and cooperate in 15 clusters spread quite evenly through South Africa and Namibia.

3.3 The discernment  journey
Significant transformation has taken place in most of the congregations that departed on the missional transformation journey. The Partnership for Missional Churches started operations in 2004. Working in close coopera¬tion with the Church Innovation Institute from St Paul’s Minneapolis, USA, it used and adapted a methodology that helped congregations to escape from the mould of the Christen¬dom paradigm. In this section, the process that guided the congregations will be described. 
 Congregations seeking a new way forward form a cluster after obtaining their respective church councils’ permission. They appoint leaders to guide them through the process. Laity play a key role, but not without their clergy’s integral involvement. The cluster of congregations then departs on a missional discernment journey of approximately three years. This journey has four phases during which they seek to build five capacities:
1 Discovery  building the capacity to listen.
2 Engagement   building the capacity to take risks.
3 Visioning  building the capacity to focus.
4 Practice and growth building the capacity to learn and grow.
The fifth capacity, that of sharing and mentoring, is built throughout the process.
Clusters meet nine times over the three-year period and these meetings have the following set of activities that form the agenda of each meeting:
• Dwelling in the Word
• Reflection on what was learned
• Learning from one another
• Function-orientated teaching
• Practising the teaching.
A few remarks to highlight key aspects of the journey:
• After each cluster event a protocol exists for getting things done and communicating / integrating what was learned into the congregational way of life.
• Throughout the journey “dwelling in the Word” plays a key role. In all the SAPMC meetings Luke 10:1-12 was repeatedly read, reflected upon and discussed. It becomes a well-trodden path that challenges one to “step out” in faith on a journey across new frontiers, being guided by scriptural / spiritual principles.
• Community plays a central role in the process. Not only do the different teams in a congregation together experience an exhilarating spiritual journey that usually has a contagious effect in a congregation, but the stories of the various congregations told at the cluster meetings lead to meaningful growth and learning, as well as the formation of strong bonds and the intensification of vocation.
• In small steps people of faith venture out of their laagers and break through cultural, class, racial, gender and language barriers. The Gospel is, and brings, good news. The experience of both this and the fact that people “on the other side” can be brothers and sisters is most enriching and fulfilling. Suddenly the “others” are no longer strangers but partners who face the same contextual realities, problems and challenges of any given society.
• Lives (and congregations), immersed in the self-indulgence of Western individualism on the one hand but, on the other, also in the trauma and conflict (insecurity) of intense socio-political transformation processes, discover community coupled with a vision of a better reality (the Kingdom of God). Love, faith and hope erupt in new experiences that lead to a transformation process.
• There is more to this journey than simply sociologically describing a process. In Africa, people are less secularised; they believe in the Triune God’s involvement and the power of the Holy Spirit (Nürnberger 2007:212-258).
A brief outline of the journey, examining what happens during the nine cluster events, will be helpful. Before the first cluster event, the leadership of the participating congregations appoint a number of committees who are entrusted with doing basic research and administrative work. The second hypothesis explains what now happens: by doing theology in a new epistemologi¬cal key, transformation takes place. Theological knowledge is not simply gained by studying texts, dogmatics or listening to sermons. A shift in focus takes place. A praxis based process focuses on the triune God. Both the Word and systematic theological teaching is drawn into a discernment process that is action based and continually reflected on. The nine cluster events illustrate this process.

3.4 The nine cluster events of the journey
Cluster event 1: This meeting focuses on how we discover God, his essence and character.  To become a missional congregation means taking part in God’s mission of redemption, restoration and reconciliation. The group discusses what God is doing or wants done, juxtaposed by the question: What is the church and its purpose? Church models are critically analysed and methods of analysing current church practices and culture are discussed. The Christendom and post-Christendom theological paradigms, as well as the role of leadership and the PMC in transition processes, are explained. In this process, discernment and innovation play crucial roles, which are also clarified. Louis Barrett’s (et al 2004) eight patterns of missional faithfulness are discussed and form a basic theological platform for all of the nine cluster meetings. Keifert (2006) describes and discusses the basic methodology. The skills of reflective listening and open, boundary-crossing discussion are fostered in this and all subsequent meetings. Reading and listening / observational tasks are given based on what was discussed at the first cluster. This will be reported on in the second cluster – a set pattern for all cluster meetings.
Two very important “research” or listening activities take place in the discovery phase. A listening team of three to six persons is appointed and trained to ask 24 people eight questions about the congregation. Eight must be active and influential “family members”; eight “inside members” – people who attend regularly but who are not very involved; and eight “outside members” who basically only use the church and its various services when required. The purpose of the ethnographic research is to understand the identity of the congregation. This is formulated in a “reading report” that, in a way, summarizes the message of the 24 ethno¬graphic interviews. The second research team does a community analysis. A missional God sends his people as servants to take care of “the problems and challenges” of this world. But, what are they? What gifts are present in the community that are addressing these problems and challenges? Where do things happen in either the congregation (first listening exercise) or in the community, in which the congregation can participate and make a difference?
Cluster event 2: This is the second discovery phase event. The reading report and feedback on tasks received at the first meeting form a substantial part of the second cluster – a pattern followed in all subsequent clusters. The congregations now discover patterns and partners – or a lack thereof – within their congregations and communities. Barrett’s (et al 2004) eight patterns of missional faithfulness are discussed against the background of the realities exposed by the listening team who interviewed the 24 people and read the scriptural passage of Luke 10:1-12. As such, the PMC is an example of corporate spiritual discernment. The concept and practice are explained and applied throughout the journey. The congregational guide summarises: Spiritual discernment is therefore a practice of belief or a way of thinking. When we think about matters we go to the Scripture again to align with Christ and choose for the cross and make it true in our lives. By listening to both the Word and their world, the cluster practises (by doing the exercise) and thus prepares for a congregational meeting where the same exercise will be repeated.
Cluster event 3: The steering team invites the church council to attend this discovery phase event at a retreat. The basic activities of listening to (i) the Word (Luke 10:1-12), (ii) the eight patterns of missional faithfulness and (iii) the World, the feedbacks of the listening research task teams take place. At this stage, a larger group is on board and more people revise the information. Now, at least three missional challenges should be identified as issues that the congregation feels God is putting on their agenda for their attention. Theoretical input on the difference between adaptive and technical change is discussed, emphasizing the captivity caused by setting up boundaries in the Christendom paradigm’s way of being church. This destroys a church spiritually because it no longer is true to its basic identity of being the missional body of Christ. Escaping this captivity opens the door to new missional challenges for which engagement teams are needed. The work and method of these teams are discussed and they are formed, trained and mentored. The cluster then works on planning a church council retreat where the question: What is God’s preferred and promised future for us as a congregation? is addressed. The process of discerning what the needs of the local community are is once again addressed. This spiral-like process of innovative listening, reflection and then moving towards engagement is, in itself, a discernment process into which more and more members of the congregation are drawn.

During the discovery phase, the process of evaluation about what a congregation has learnt is continuous. Congregations share their insight with the cluster, as well as with congregations in the community. This is called Sharing and mentorship. This phase takes about one year.
Cluster 4 is the first in the engagement phase. Feedback from congregational meetings and the church council retreat are discussed and the three missional challenges of each congrega¬tion in the cluster are shared. This cluster focuses on the engagement spiral and the plunge technique.  Now, the congregations must learn more about the people to whom they will reach out. These people have different views on life and different customs. Contact with people outside the traditional laager means involvement in a culture that could be alien to the missional congregation. They discover invisible walls between themselves and the “others” and learn how to build relationships with them. The listening plunge is then carefully planned and the engagement teams (maximum 2) are selected and trained. The first plunges are care¬fully reported and reflected upon. With the church council’s support, a mentor plays an important role in this. Communication with the congregation remains an essential element of this process.
Cluster 5 is the second meeting in the engagement phase. The missional challenges have been prioritised and engagement teams have been formed who reached out (plunged) to where the congregation believes God is sending them. Once these first plunges have taken place, the events are reported and reflected upon. What has been discovered and what are the reactions? Has a bridge community been established? If indeed so, the engagement spiral requires some low risk experimental work to be done, such as becoming involved in a community project. Communication and planning remain a vital part of the process.
Cluster 6 is the first cluster that deals with the visioning phase. A very thorough discernment-motivated feedback is undertaken to reflect on the plunges and experiments. The congrega¬tions are growing in their understanding of God’s missional character through their sustained contact with the Word of God. Their contact with the world (through plunges where boundaries are crossed) helps them to discover the walls that have been erected between themselves and the community over the years. These walls made them deaf and blind to their responsibility of being a sign, foretaste and instrument of God’s reign in the community. They now realize that the church is not a kingdom on its own, but a sign of the coming kingdom and, as such, a dream / vision is born of being used by God’s Spirit to erect signs of this coming kingdom in their midst. This vision appears in a process of constant deliberations and communication between all involved – the congregation, as well as the partners in the cluster.
Cluster 7 (the visioning phase) finalises the experiments and works towards consensus of the missional tasks / challenges that the congregation is addressing. Communication with the con¬gregation and information on the experiments, what happened and what was learned receive focused attention. At the cluster meeting, this is accompanied by juxtapositioning it with systematic theology on congregational vocation, identity and purpose. The central question: Who is God? is once again asked, coupled with questions such as: What is God doing in our church? and: What is God doing in our community? etc. Each congregation is challenged to phrase a clear congregational calling based on this dialogue between the Word and the world, both of which have been speaking to them.
Cluster 8. The report on cluster 7’s conclusions to the church council is evaluated. The church council must approve the report before it is shared with the congregation. Now, the vision can be spelled out in a tangible form. Cluster 8 is applied to do the detailed planning of reorganising or realigning the congregation’s staff and structures towards being missional and towards achieving the vision and goals. This must be covenanted with the staff of each con¬gregation in the cluster. Usually, the SAPMC supplies a consultant who leads the process in every congregation. Thereafter, a detailed long-term ministry plan (from the immediate first steps to a dream about what must be achieved 4 to 5 years hence) is documented. In this process, the eight missional patterns serve as a valuable theological grid. Once all involved in the teams – staff as well as those of the bridge community – agree to the long-term plan, the church council approves it. Now, it must be shared with the cluster-partners.
Cluster 9 takes place towards the end of a three-year journey and deals with phase four: “Exercise and grow.” At this stage, there should be consensus in each congregation on which of the eight missional patterns are basic strengths, as well as specifically focused upon, in the congregation. The missional challenges resulted in bridging communities and specific minis¬tries. The congregation has gone through a “wake-up” experience during which it was realign¬ed away from institutional self-care towards missional outreach, away from a focus on the self towards a focus on God and his agenda, which leads congregations out of their laagers. The last cluster not only revisits the theological parameters on being a missional church, but deli¬berately plans to establish a missional culture to broaden the church’s missional capacity.

4 CONCLUDING REMARKS

The process described above indicates the point made by the third hypothesis. The importance of taking a congregation through a series of small discernment steps and exposing them to the realities of a broken world where people are suffering is undergirded and, in a sense, propel¬led by the mysterious work of the triune God. People change and congregations experience transition. The first hypothesis stated the context that, in a way, put enough pressure (in the form of risk and insecurity of specific communities) to reach out and do something in the environment in which they live. The second hypothesis formulated the importance that transi¬tion can happen only if the set patterns of thought and theological moulds of the Christendom paradigm are dismantled. Thus, a new church culture emerges.
Two remarks in closure: transition can take place only if there are leaders who dream of an alternative future. The core of the PMC leadership group was from theological seminaries and was, in a way, “fine tuned” through Master’s and Doctoral programs that addressed the issues under discussion. The case study of the SAPMC describes one such group. There are other similar groups (http://etd.rau.ac.za/theses/available/etd-06082005-124417/restricted/BylaeFinaal.pdf – downloaded 09-18-2008).
The SAPMC is about to start a research project to acquire more direct information on the questions: what, where and how much? concerning the transformation processes in these congregations and communities. What has been achieved? What must be learned if the phenomenon is scrutinized?

BIBLIOGRAPHY

Banks, Robert. 1999. Reenvisioning theological education: Exploring a Missional Alternative to Current Models. Grand Rapids, Michigan: Eerdmans.
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Barrett, LY et al. 2004. Treasure in clay jars: Patterns in missional faithfulness. Grand Rapids: Eerdmans.
Bell, Rob. 2005. Velvet Elvis: Repainting the Christian faith. Grand Rapids: Zondervan.
Bosch, D. 1991. Transforming mission. New York: Orbis.
Brierley, P & Sangster, G. 1999. UK Christian handbook: Religious trends 2000/2001 No.2. London: Christian Research.
Brierley, P. 2000. The tide is running out. London: Christian Research.
Brueggemann, W. 1986. Praying the Psalms. Winona MN: Christian Brothers.
Castells, M. 2004. The power of identity. The information age: Economy, society and culture, volume II. 2nd ed. Oxford: Blackwell.
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Castells, M.2000. End of millennium. The information age: Economy, society and culture, volume III. 2nd ed. Oxford: Blackwell.
Cox, Harvey. 1995. Fire from heaven: The rise of Pentecostal spirituality and the reshaping of religion in the twenty-first century. New York: Addison-Wesley.
Dawn, Marva J. 2001. Powers, weakness, and the tabernacling of God. Grand Rapids, Michigan: Eerdmans.
Dekker, G. 2000. Zodat de wereld verandert: Over de toekomst van de kerk. Baarn: Ten Have.
Dekker, G. & Noordegraaf, H. 1995. Van meerderheid tot minderheid, kerk-zijn in een post-christelijke tijdperk. Kampen: Kok.
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Finke, Roger, & Stark, Rodney. 1992. The churching of America 1776 – 1990: Winners and losers in our religious economy.  New Jersey: Rutgers University Press.
Friedman, TL. 2007. The world is flat. A brief history of the twenty-first century (further updated and expanded). New York: Picador.
Hall, DJ 1991. Thinking the faith: Christian theology in a North American context. Minneapolis: Fortress.
Hall, DJ 1993. Professing the faith: Christian theology in a North American context. Minneapolis: Fortress.
Hall, DJ 1996. Confessing the faith: Christian theology in a North American context. Minneapolis: Fortress.
Hendriks, HJ & Erasmus, JC. 2005. Religion in South Africa: The 2001 population census data. JTSA 121, March 2005, 88-111.
Hendriks, HJ. 2007. Evangelism in Africa. Praktiese Teologie in Suid-Afrika 22:1, pp 23-40.
Hoge, Dean R, Johnson, Benton & Luidens, Donald A. 1994. Vanishing boundaries: The religion of mainline Protestant baby boomers. Louisville, Ky.: Westminister/John Knox Press.
Jenkins, Philip. 2002. The next Christendom: The coming of global Christianity. Oxford: Oxford.
Jenkins, Philip. 2006. The new faces of Christianity. Believing the Bible in the global South. Oxford: Oxford.
Keifert, P. 2006. We are here now. A new missional era. Eagle-Idaho: Allelon.
Krog, Antjie. 1998. Country of my skull. Johannesburg: Random House.
Marais, Frederick. 2007. God praat – leef luisterryk vir vergaderings: Handleiding vir gemeenteleiers op soek na God se agenda vir gemeentes. Wellington: Bybelkor.
McLaren, Brian D. 2000. The church on the other side: Doing ministry in the postmodern matrix. Grand Rapids: Zondervan.
McLaren, Brian D. 2002. More ready than you realize: Evangelism as dance in the postmodern matrix. Grand Rapids: Zondervan.
McLaren, Brian D. 2006. The secret message of Jesus: Uncovering the truth that could change everything. Nashville: W Publishing Group.
McLaren, Brian D. 2007. Everything must change: Jesus, global crisis, and a revolution of hope. Nashville: Nelson.
Morris, Danny E & Olsen, Charles M. 1997. Discovering God’s will together: A spiritual practice for the church. Bethesda, Maryland: Alban.
Mueller, Johan. 1996. Faithful listening: Discernment in everyday life. Kansas City: Sheed & Ward.
Newbigin, L. 1978. The open secret: Sketches for a missionary theology. Grand Rapids: Eerdmans.
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Nürnberger, Klaus. The living dead and the living God. Christ and the ancestors in a changing Africa. Pretoria: CB Powell Bible Centre.
Olsen, Charles M. 2000. Transforming church boards into communities of spiritual leaders. Alban Institute.
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Schreiter, Robert J. 1998. The new catholicity: Theology between the global and the local. New York: Orbis.
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Stevens, S, Lardear, Pamela & Duger, Sharon. 1998. Seeking and doing God’s will: Discernment for the community of faith. Nashville: Discipleship Resources.
Sweet, L. 2004. Summoned to lead. Grand Rapids, Michigan: Zondervan.
Tutu, Desmond M. 1999. No future without forgiveness. New York: Doubleday.
Van Gelder, C (ed). 1999. Confident witness – changing world: Rediscovering the Gospel in North America. Grand Rapids: Eerdmans.
Van Gelder, C. 2000. The essence of the church: A community created by the Spirit. Grand Rapids: Baker.
Van Gelder, Craig. 2007. The ministry of the missional church: A community led by the Spirit. Grand Rapids, Michigan: Baker Books.
Volf, M. 1998. After our likeness: The church as image of the Trinity. Grand Rapids: Eerdmans.
Walls, Andrew F. 2002. The cross-cultural process in Christian history. Maryknoll NY: Orbis.
Wolff, Pierre. 2003. Discernment: The art of choosing well, Revised edition. Liguori, Missouri: Liguori/Triumph.
World Christian Database. http://wordchristiandatabase.org/wcd/

KEY WORDS: Missional church, identity, culture, transformation, trauma and conflict. 
SLEUTELWOORDE: Missionale kerk, identiteit, kultuur, transformasie, trauma en konflik.

 

LEADING FROM THE MARGINS – PART 1: LEARNING POETRY IN A PROSE FLATTENED WORLD

Written by webmeester on . Posted in SAVGG Artikels

There is an age when one teaches what one knows.

But there follows another when one teaches what one does not know…

It comes, maybe now, the age of another experience: that of unlearning..
(Roland Barthes)

These are times of unparalleled opportunity: times of great unrest
and great risk. These are times of great insecurity where “love is now
mingled with grief” (Galadriel in “The Fellowship of the Ring” by Peter
Jackson.)

The legacy of Constantine and of the Enlightenment gave us a church
of the center, a church allied with the dominant forms of economic,
intellectual, cultural and social life. This dominant text was marked
by compromise. The church made claims to certainty, but also had to
accept responsibility for certitudes in support of the empire. We ended
with compromise, and rationalization of the Gospel that was “worldly
wisdom,” devoid of life and power. Walter Brueggemann comments that

“We all have a hunger for certitude, and the problem is that the
Gospel is not about certitude, it’s about fidelity… fidelity is a
relational category and certitude is a flat, mechanical category. So we
have to acknowledge our thirst for certitude and then recognize that if
you had all the certitudes in the world it would not make the quality
of your life any better because what we must have is fidelity.” [1]

In this postmodern transition we are increasingly suspicious of the
scripting of reality that has been transmitted to us by a church
immersed in culture. We are becoming aware that the most faithful
expressions of faith are not at the center, but at the margins of
society, and that power subverts faithfulness.

We shouldn’t be surprised; it has always been so. When the
scholastics (represented by Anselm) were busy making dogmatic
formulations, the monastics (represented by Bernard of Clarivaux) were
declaring that love was the only path to knowledge. As the late
medieval period witnessed the full marriage of the State/Church, Peter
Waldo, the Lollards, Wycliffe, Francis and Claire, and others arose,
largely as lay movements (i.e. without the stamp of approval of the
Church/State): the Waldensians, the Lollards, the Brothers of the
Common Life and others.

When Luther stopped short of certain reforms, the radical reformers
kept moving. As the “emergent” church of their day, the Anabaptists
arose on the margins, stepping outside the Constantinian/Christendom
web; they relied on many of the insights of the previously mentioned
groups, especially the Brothers of the Common Life. By then the
Enlightenment was on the rise as the Religious Society of Friends came
on the scene in Great Britain.

From the Anabaptists we learn that God’s kingdom is opposed to the
powers of the world. In Resident Aliens, Hauerwas and Willimon state,
“We are not suggesting that all Christians from 313 to 1963 have been
unfaithful…Moreover, we are aware that from 313 to 1963 many Christians
have found ways to dissent from the coercive measures necessary to
ensure social order in the name of Christ. What we are saying is that
in the twilight of that world, we have an opportunity to discover what
has and always is the case – that the church, as those called out by
God, embodies a social alternative that the world cannot on its own
terms know (pg 17ff).” [2]

From the Center to the Margins

What if the highest destination

of any human life

Was not a place that you could reach if

you had to climb

Wasn’t up above like heaven

So no need to fly at all

What if to reach the highest place

you had to fall

“Fall,” by Peter Mayer, from the CD “Million Year Mind”

As ministry decentralizes.. moves to homes, malls, pubs.. the
internet.. fractal networks and reduced structure… and as we move
away from positions and roles and titles to functional leadership, we
are learning to lead from the margins.

Greater numbers of people are providing leadership today because
they are leading from unusual places. They often lack resources and
formal training, but are willing to risk responding to the call of God
in their lives. They often lack the legitimation of established
structures and well-funded organizations, but they have the approval of
God.

While this movement to the margins is outwardly a shift in
position, it is also a shift in the locus of authority. The choice to
abandon worldly status is clearly articulated by Mark Strom in
“Reframing Paul,” as a call to a new social reality:

Academic, congregational and denominational life functions along
clear lines of rank, status and honour. We preach that the gospel has
ended elitism, but we rarely allow the implications to go beyond ideas.
Paul, however, actually stepped down in the world.

Paul urged leaders to imitate his personal example of how the
message of Jesus inverted status…. He refused to show favoritism
towards individuals or ekklesiai. The gospel offered him rights, but he
refused them. Christ was not a means to a career. Yet the agendas and
processes of maintaining and reforming evangelical life and thought
remain the domain of professional scholars and clergy. Their ministry
is their career.

Dying and rising with Christ meant status reversal. In Paul’s case,
he deliberately stepped down in the world. We must not romanticize this
choice. He felt the shame of it amongst his peers and potential
patrons, yet held it as the mark of his sincerity. IVP 2000

Where once leadership was seen to come from the front, from
appointed persons in defined roles, from paid professionals, and from
the few to the many, now leadership often comes from the one walking
beside us. Instead of the Wizard, it is Dorothy who has wisdom. Instead
of Aragorn or Gandalf, it is Frodo whose obedience may be the fulcrum
for change.

The implication is a relocation of authority and the
disentanglement of leadership from authority. We won’t attempt a
definition of leadership; rather I invite you to come along on a
partnership in discovery. We are searching for wisdom from the margins.

“Fresh expressions of the church will come from the margins of
society, where they will radically reshape both our understanding of
the church and the gospel” [3]

As we live out new ways of leading faithful communities,

  • Instead of leading from over, we lead from among.
  • Instead of leading from certainty, we lead by exploration, cooperation and faith.
  • Instead of leading from power, we lead in emptiness depending on Jesus
  • Instead of leading as managers, we lead as mystics and poets,
    “speaking poetry in a prose flattened world” and articulating a common
    future
  • Instead of leading from the center, we lead from the margins.

NOTES:

  1. Brueggemann, Walter. Source Unknown.
  2. Grenz, S. Beyond Foundationalism. Westminster John Knox Press, 2000.
  3. Van Gelder, Craig. “Response to The Haze of Christendom,” ALLELON.ORG, May, 2004
 
 
Article written by Len Hjalmarson ~ 19 April 2006

EXPLORING MISSIONAL AND COMMUNAL CATECHESIS

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Background to the challenge – why is it important?

Almost everyone acknowledges that the church in North America is
not as it should be. There are many symptoms of this chronic trouble.
They are voiced in comments such as “My children don’t go to church –
where did I go wrong?”, “Why has the church lost its passion and energy
for social witness?” and “How can so many people claim to be Christians
but live no differently than anyone else?”

Allelon in partnership with the Gospel and Our Culture Network has
initiated a conversation for those who care deeply about the church and
who realize that these concerns need to be taken seriously – that it is
not business as usual for the church in North America. It is a
conversation for those who hear the call to learn ways that form
Christians as citizens in the kingdom of God and whose life together
bears witness to God’s purposes and promises (the “missio dei”) in
contemporary cultures.

Shared assumptions

This conversation is grounded in these shared assumptions:

  • Formation in the Way of Christ – catechesis – is not simply a
    matter for each individual but is a crucial communal practice for
    congregations. Our formation in Christ – individually and collectively
    – involves us in practices of learning to pattern our lives and life
    together according to the ways of life in the kingdom of God. This is a
    rich and complex journey of apprenticeship undertaken by novices who
    are prepared to learn the unfamiliar rhythms of a different way of
    life.
  • The church’s formative work takes place in the midst of a
    powerful, though largely unconscious, “catechism” that schools us to be
    entertained consumers who look to technique and technology for our
    salvation. The question before us is not “Will we be indoctrinated?”
    but “Which indoctrination – which outlooks and practices, which
    allegiances and doctrines – will shape us?” Learning to see and hear
    these competing claims for our loyalty and affection is a critical step
    in forming communities whose primary allegiance is to Jesus Christ.
  • We have come to realize that we do not know how to solve the
    catechetical weaknesses and failures that plague the North American
    church. Our current methods of Christian formation are largely
    unexamined and ineffective. These habitual patterns of passing on the
    gospel do not seem to be penetrating the veneer of “culture
    Christianity”.
  • Because these are problems that are shared across ecclesial
    traditions and denominational identities we believe that God’s call to
    the church will also be discerned across these old walls, divides and
    barriers. We notice signs of this call – and an emerging response – in
    parallel movements, networks and conversations among disparate members
    of the Body of Christ.
    We are eager to bring the wisdom of scholars from a variety of
    disciplines – theology, Bible, ethics, sociology, education – into
    conversation with the wisdom of pastors and lay leaders from a
    diversity of congregations and cultural contexts. We want to learn from
    – and with – each other by growing in our awareness of the cultural
    context we inhabit and in our knowledge of exemplary congregations
    whose stories may inform our common journey.
  • We assume that there is much at stake in the subject of our
    conversation. Christian formation lies at the heart of Christian
    witness – both social and personal. In our generation the church we
    know has largely lived off of the capital of Christian formation
    undertaken by our grandparents and great-grandparents. The capacity of
    congregations in the coming generation to generate energy and passion
    for the gospel depends in large part upon this generation’s capacity to
    form its life in accord with the Way of Christ. We believe that this is
    a matter of huge importance. We also believe that we need not take
    ourselves too seriously, that we can learn from our glorious failures
    and that we can lose the struggle in interesting ways because our
    redemption lies in the God we meet in Jesus Christ and not in our
    capacity to save ourselves.

Ways we’re framing the conversation

At this point, we imagine that our conversation together will host at least three chief questions:

  1. How are we being formed in the world?

    “Who Are We? Identities, Dispositions, and the Work of Culture”

    “Whose Are We? Naming the Loyalties and Allegiances of Our Time”

    “What’s At Stake: Formation and Social Justice, Evangelization, and Transformation”

  2. What are we called to as God’s people in the world?

    “The Church as Called and Created: Formation as a Unique Responsibility of the Church”

    “The Shape We’re In: Problems in Christian Formation and their Consequences”

  3. How is the Triune God experimenting among us today?

    “New Directions in Christian Formation: Examples, Experiments and Resources”

    “Where Do We Go From Here? Reflections for Continuing the Journey”

Article supplied by www.allelon.org

‘N JAAR SE REÉNVAL IN EEN WEEK

Written by webmeester on . Posted in SAVGG Artikels

Dit was lekker om verlede week na die wêreldbekende gespreksgenoot in die emergent church beweging in die VSA, Brian McLaren
te luister. In ‘n gesprek met hoofsaaklik jongmense en studente in die
Stellenbosse Moederkerk, het hy gebeure in Honduras toe ‘n jaar se
reënval in een week geval het, as metafoor vir die groot oorgange in
die wêreld se geskiedenis gebruik. Die hoë reënval het bv. tot gevolg
gehad dat ‘n rivierloop totaal verander het, sodat die voormalige brug
oor die rivier op droë grond langs die rivier beland het. Die struktuur
– wat voorheen as ‘n brug bekend was – het behoue gebly as blote
toeriste-attraksie.

Histories het dit verskeie kere in die wêreldgeskiedenis gebeur dat
verandering net so gekonsentreerd as ‘n jaar se reënval in een week
“gebeur” het. Vir die kerk het dit telkens geweldige implikasies gehad.
Ons leef ook tans in so ‘n tyd. Opvallend genoeg het die studente byna
letterlik aan “die middeljarige kaalkop-ou met sy Buddha-magie” (soos
hy homself beskryf) se lippe gehang. Ten spyte van groot veranderinge –
tsunami’s – het die Christelike geloof altyd merkwaardig soepel gebly
en voortgeleef. Hierdie soepel skuiwe is gefasiliteer deur mense wat óf
jonk óf relatief nuut binne die heersende (ou) paradigma was. Johannes
Calvyn, wat sy Institusie tussen 19 en 25-jarige leeftyd geskryf het,
is ‘n goeie voorbeeld hiervan. Mense wat tuis is in een gestalte
daarvan, het telkens die ergste verwag, en is verkeerd bewys.

McLaren is krities oor die sake wat die sentrale aandag op kerklike
agendas haal. In die VSA word die kerk bv volgens ‘n ondersoek verbind
aan ‘n anti-gay standpunt. Maak nie saak wat jou standpunt oor
homoseksualiteit is nie, sê McLaren, die rooi ligte flikker wanneer
mense buite die kerk jou primêr as ‘n instansie begin sien wat teen
persone met ‘n homoseksuele oriëntasie gekant is.

Hy is ‘n voorstander van ‘n “generous orthodoxy” – ‘n posisie van
‘n waarderende houding teenoor die hele Christelike tradisie in al sy
gestaltes. A generous orthodoxy is ook die titel van een van sy nuwer
boeke waarin McLaren verduidelik: Why I am a missional + evangelical +
post/protestant + liberal/conservative + mystical/poetic + biblical +
charismatic/contemplative + fundamental/calvinist + anabaptist/anglican
+ methodist + catholic + green + incarnational +depressed-yet-hopeful +
emergent + unfinished CHRISTIAN. Klink dit na ‘n vreeslike
ondeursigtige potjiekos-roesemoes van verwardheid? Dit is nie, hoor.
Lees die boek.

Brian is waarskynlik meer as enigiets anders ‘n gelowige kerkleier
wat deur die Here gestuur word na ‘n nuwe soort Christen, ‘n na-moderne
/ post-moderne konteks. Hy het telkens verduidelik dat almal nie na
hierdie konteks gestuur word, maar sommige wel. Die gestalte wat geloof
in so ‘n konteks praktiseer lyk vir ander vreemd. En na-moderne mense
gooi vir elke klip wat die kerk na hulle slinger dikwels ook maar een
terug. Hy pleit vir begrip en goeie verhoudinge.

McLaren is dus veral ‘n missionele Christen. Dit gaan oor
gestuurdheid. Die karakter van God is dat Hy as Vader, Seun en Heilige
Gees op ’n missie na die wêreld is. Hierdie karakter moet ook in die
kerk gesien word: die kerk is missioneel, gestuurd, na mense in welke
tyd en omstandigheid hulle hul ook al bevind. Die kerk is daar om mense
te dien en lief te hê – of hulle as gevolg daarvan Christene word, of
nie; of hulle goed is en dit verdien, al dan nie.

Hoofsaak is nie dat ons na-moderne kerke moet wees nie. Hoofsaak is
dat die kerk trou aan die evangelie van Jesus Christus moet wees – in
welke konteks die kerk ook al geroep is om te werk, bv: voor-modern,
modern, of na-modern.

Ek is veral getref deur die diepte van die vrae wat die jongmense
hom in die Moederkerk gevra het – veel dieper as bv die vrae van mense
uit my eie geslag by ander geleenthede. Veral die vraag oor
hoop-loosheid by jonger mense was aangrypend. McLaren het in sy
antwoord ‘n sentrale kenmerk van die emergent church-beweging uitgelig:
‘n her-sentrering van kerk-wees op Jesus Christus en die boodskap van
die koninkryk van God. Hy het ook beklemtoon dat die jonger geslag nie
die kwessies wat sy geslag se aandag trek klakkeloos moet oorneem en
die wêreld in terme daarvan moet definieer nie.

The Innovating Missional Leader and Change – Pat Kiefert

Written by webmeester on . Posted in SAVGG Artikels

Patrick R. Keifert
Professor of Systematic Theology
Luther Seminary
President and Director of Research
Church Innovations Institute
Saint Paul, Minnesota USA

Dwelling in the Word

Luke 10: 1-12

Basic Definitions

Innovating is a process of failure emerging from a Christian imagination and wisdom and leading to a shared positive outcome.

  1. Process; Against the Gap Model; relationships of trust
    1. Competence
    2. Character
  2. Failure: risk taking implies failure; failure implies confession and reconciliation
  3. Emerging out of tradition/ a usable future in your past, catholic and universal
    1. Imagination (poesis)
    2. Wisdom (phronesis)
  4. Leading:  the dimensions of leadership have their grounding more in time than space
  5. Shared: this is a relational business requiring the sharing of risks, failure, imagination within at least four relationships
    1. The sinner with God in Jesus by the will of the Father in the Power of the Spirit.
    2. The Christian with other Christians in a face to face community gathered around Word and Sacrament.
    3. The face to face community with those who they believe God is calling and sending them to serve in mission.
    4. The congregation and the physical environment.
  6. Positive Outcome: The already/not yet of the Reign (space and time) of God

Character, Character, Character

  1. Audience(s) (Pathos)
    1. Family
    2. Inside Strangers
    3. Outside Strangers
    4. Diversity is always particular
  2. 2.    Speech/Act/Message
    1. Jesus is the Gospel
    2. The permanent embodiment of Jesus
    3. Dwelling in the Word; lessons regarding the use of Scripture
  3. 3.    Speaker(s) Leadership/Leadership/Leadership
    1. X moments
    2. Trustees of the Vision
    3. Casters of the Vision
    4. Enactors 
  4. 4.    Spiritual Disciplines and Leading in Change
    1. Anxiety
    2. Fusing and Distancing
    3. Self Define and Stay in Touch
    4. God centered definition
  5. 5.    Dwelling in the Word