Dr. R. Maurice Boyd of The City Church, New York, wrote the following, before his untimely death in 1977. 

"It is a common mistake to suppose that only religious people worship. The truth is that everyone worships something. You see, the word “worship” is a shortening of “worth-ship” and it means, “to ascribe worth.” It is a way of stating what we believe to be worth our time and attention. And we all do it, whether we ascribe worth to fame or money or security or power or sex. Whatever it is we are really after, that’s the thing we worship. So let’s not limit the activity to religious folk. What is it you worship? You should know, for you want to be sure it’s big enough for you and that it’s worth what it’s costing you every day. What we are really after takes our time, our attention, our energy. What we worship, in the end, costs us our life."

We are called into the Mission of God but it is only because first we have been called - and set free through the Sacrifice of Christ, to know and to worship God, however imperfectly. And, the Spirit of God makes up the difference of the continuing defects and imperfections of our lives as God's People, based on Jesus' complete and finished work.

All mission flows from hearts that are surrendered in worship, from those whose worship, regularly and communally, as well as daily in all of their life pursuits and endeavours. May we desire that in 'all that our hands find to do,' we may do it with all our might and with all their heart, in the service of the Creator.

Moving - moving on, is inevitable. With whom we move, matters. Let's move on, each one and with one-another, with this One.

You who would travel the highway of faith
Do not look back, do not stay,
You who have grasped the great circle
Trust God, the world will own His day.

Do not try to recapture, but do not devalue
The vintage once you knew.
The Gospel ever explodes yesterday's vessel,
The wine comes fresh for you.

Two meet, three meet at a turn of the road
Travelling with the one Lord.
Each must move on within the same circle
True together to His Word.

You who would travel God's great highway
Unmapped, ahead, heaven's way,
With the One, with many never at rest,
Do not back nor stay.

- Mervyn Wilson, quoted in The Celtic Way, Ian Bradley

-- Unsourced quote in Leadership and Listening: Spiritual Foundations for Church Governance, Donald E. Zimmer, Alban (available at CBOQ / ReadOn Bookstore)

So it was that Emmanuel, God-with-us, descended to earth's lowest places to be with us and to lift humanity into God's best, to restore to full humanity once more; to renew all Creation. 'The Word became flesh and blood and came to live in our neighbourhood.' ('The Message' Eugene Peterson) As Jesus was embedded in Jewish culture for thirty years before beginning His public ministry, so we also are immersed daily in particular settings where we are to join God's mission.

Jesus reminds us now as in former times: 'Tell my disciples I'm going ahead to Galilee; there they will find me.'  

Ministry involves presence, and often intimacy, compassion and active care. The Church, Jesus' present (and presence) Body, joins in this God-work of blessing and reclamation. We flesh out God's plans in and for all of life - where we live, work, play and work-out. We seek, here and now, to raise the spiritual temperature.

The darkest time in the year,
The poorest place in the town,
Cold and a taste of fear,
Man and woman alone,
What can we hope for more?

More light than we can learn,
More love than we can earn,
More strength than we can treasure,
More peace than we can measure,
Because one Child is born.

As though a single flake
Of snow touching the earth
Would all our thirsting slake
And turn all death to birth,
Bidding our spirits wake.

To what makes the many one
The deep solicitude
Which bred both star and bone,
Claiming by stable and rood,
God's will to be our own.

- Christopher Fry (1906 - 2005), "Give Hope"

We may have had, mostly, what we needed but now they’re gone; we may never have had what we know need to survive, let alone perhaps, again to thrive. We can’t go on much further or much longer. It seems that everything has been depleted.

Perhaps it happened over a period of time or perhaps somewhat precipitously. People gradually moved from the district, our growing children left for college and never returned. The local farm or small-town economy shrunk; factories and long-established industries have relocated.

But sometimes, all around seems active and alive in the world of Mammon, in surrounding culture and society, but again, sadly, we simply don’t have we need, resource-wise, in order to adequately respond to the missional task.

Moses Had Given Up

When God came to Moses he had largely, likely, given up – perhaps many years before. Having tried and failed (in his own way, strength, timing) to help deliver his people from Egypt’s bondage, he was not likely to dare again,  hope again, that any intervention on his part could make a difference. But the marvel and the Mystery of and in the Burning Bush threatened to change all of that.

A fresh, new Encounter with God and a revelation of Immensity (of Holiness and of Gracious Purpose) humbles before it helps. Human inadequacy, sinfulness, brokenness, aloneness, fragility is magnified. Littleness is written large.

But God is on a Mission and God is calling to us, uniquely, individually and together, to join in that Mission. Wanting to set people free from all that ails them, God wills to do so through you and me, the Church. God pushes past our protestations – of all the declarations of why it shouldn’t be us, couldn’t possibly be us specifically, and might better be assigned to someone else. God prevails and we acquiesce. But we still don’t know how we’re going to get there from here – how we’ll succeed in getting done the Mission to which God has appointed us.

What is That in Your Hand?

This Moses-story (this God-Story) reveals that with God’s Holy and Whole-Making Presence, and with God’s Call to Mission, come the resources we shall need in order to accomplish the task. Still protesting and pondering the problem of Pharaoh’s potential reluctance in acquiescing to God’s plans, Moses wonders aloud: ‘So how will they know that it’s You who sent me?’ to which God replies, interestingly enough with the question: ‘What is that in your hand?’

It is of course Moses’ shepherd’s staff. He’s still planning on looking after the sheep of father-in-law Jethro. Throw it down, says the Lord. It becomes a venomous snake. Take it up now, says the Lord. Moses does, in a most dangerous way – and it becomes once again the rod.

Shepherd of Sheep to Shepherd of Israel

Moses is going to leave off being a shepherd of sheep for Jethro and is going to take up the task of Shepherding Israel, the Flock of God. The Rod will divide a Sea and split a Rock in part of the deliverance and provision God wills for His People.

First there will be encounter, several encounters in fact, Pharaoh still being somewhat reluctant, and with God working His sovereign and mysterious ‘hardening-of-heart’ purposes. And then there will be plagues – ten in all, which gradually and then fully get the Ruler’s attention, not to mention all Egypt’s, till finally permission is given to let Israel go.

Resources - at Hand

The ‘resources problem’ is the last question to be asked and a symbol to be revealed and reflected upon.  God will clearly provide when we clearly see and know Him, and when we are clear about our task. (This is true vocationally as individual believers as well as collectively as gathered congregations).

We usually start with the lack of resources and our perceived inability. It stops us, often, in our tracks. We make excuse: you can’t get there from here. Impossible, since we’re lacking human-power, sheer numbers, money, all manner of things we think we need in order to accomplish God’ will and bidding.

But take another look. When God is clearly present and His purposes and vocation(s) for us are clearly discerned, thus will come awareness that what we need is already ‘at hand.’

In the Body and local church response, it may be present but overlooked natural talent, our passion, degrees, material goods, buildings. It may be a car a truck or a tractor. It may be a computer, an ability to write or take good photos. It may be brawn of arm to help a widow fix her sagging eaves-troughs or leaking faucet.

What is that in your hand? As you throw it down or are willing to actually give it up or give it away, it becomes a living, animated, Holy-Spirited resource. We cast our bread on the water, it returns to us; we forsake father or, or lands and farms or careers, and God gives a new family and new calling. We lay down our life and God raises it up. We lay down our sword, our guns, our power and God makes us the conqueror. We die that we – and other, might live.

In God’s mysterious right-side-up Kingdom things are not as they appear and things don’t happen as we may feel inclined to believe they can or will. We may very well have everything we need to do the job God wants to do through us, or there are resources towards which others in the wider-Body can point us.

A new Encounter may be most necessary as well as fresh Discernment of His will and how we are to join in that. The Resources will follow as we discover them all about us, or as we pray for the Lord of the harvest to send to help us the gifted and committed harvesters we yet need. it may happen very differently than we’ve ever suspected – but, you can get there from here.

Surely we are moving beyond thinking that the ways of the Western Church are the only, and best, the normative and preferred Gospel ways to worship? Would not our Kingdom understanding be strengthened (indeed, isn’t it necessary that we understand and facilitate such?), through a biblical awareness of God’s plans for and welcome through Christ of all people-groups, for the ethne, for each of the distinct cultures of the world? Unity does not mean uniformity. As in an orchestra (with string, percussion and brass instruments), there may be variety and uniqueness of gifted contribution but a beautiful, harmonious togetherness in terms of the symphony being played.

Globally, and still in the West, other cultures and sub-cultures have been stepped on by (or swallowed up into) middle-class Western values, sometimes to the point of actual cultural genocide being enacted. It's as if we said to First Nations' peoples, for instance, you must melt down your instrument (your culture) and form it into one like ours (say tuba to trumpet), and play only ours. 'There will be great penalty if you don't.' We thought and worked in many cases as if all other cultures but our own, were evil, and that the Gospel message suggested that they had to abandon their culture in order to embrace ours (British or French). Our own culture (in terms of original dominance in settlement of Ontario) reflected that of white northern-european triblism. We could see their tribes and their tribalism; we failed to see that we were coming from somewhere too, from our own triumphalistic, cultural and tribal-preferences and points of view.

What to do now, when all the tribes and nations, the cultures and sub-cultures of the world are among us? Well, our governments and schools are trying to figure out how best to respond; it's time more of our churches did as well. Our schools are doing 'by law' what the church ought to be doing 'by grace.' And it's not just in our major cities that we should (or have to) be aware of and try to work with such new realities; for as I like to point out, it's coming soon to a village near you! Fear and white-fright and white-flight must not characterize our responses. We have sent missionaries everywhere and now the very people we have sought to reach live on our street. This is providential - a God thing! How can we best respond, together and individually, to these unprecedented opportunities (with Abraham, and the seed of Abraham: Jesus) of joining in 'blessing all the nations of the earth!?'

Can we discover and overcome the cultural blind spots that we have, personally and corporately, in our life, in our theological thinking, in how we sometimes have mis-read the Scriptures, in the formerly preferred ways in which we have conducted our church and denominational life together?

Can we explore further the possibility and desirability of cultural awareness, openness, sensitivity and incorporation into our understanding and practice, into our local churches and within our CBOQ family of churches? Can we not just rent to, share with, host and put up with? Can we actually and generally welcome, assimilate, include - sharing, making room for, joining together in collective ministry? Can we welcome other ways, new ways and new forms of music, of polity, of getting things done, of being family?

I believe that much about the 'worship wars' still extant in some of our churches is really about a white northern-european tribal fight (and not about what is good music or the proper and biblical way to conduct ourselves in worship). When we welcome and embrace other cultures among us, as we gather in worship we will welcome new forms, expressions, instruments, creaturely gifts of the cultures who gather. It's not about sampling the cultural cuisine and other goods and services we might prefer. It's about recognizing the spirit and face of God inherent in all of the people of the world who come to a saving knowledge of Jesus and seek to join with His People in the fellowship of his Church.

Can we embrace differences and wrestle with diversity rather than trying to homogenize everyone and everthing into some bland oneness that, again, is uniformity and not true unity?

Can we explore, risk, thrash around in, and seek to develop and respond to these wonderful opportunities with a careful, Biblically-sensitive, Spirit of Jesus mindset? Can we also separate out those inappropriate or even evil expressions in various cultures (our own included - let's start there first!) from that which is not consistent with Biblical values?

And, within the contexts of our worship, work and witness together, can we give to and through each culture, in our shared and concerted new life in Christ, further and fuller expression of a shared Christian worldview?

Sometimes, perhaps from fear of superstition or of disobeying the commandment: ‘No graven image!’ we set aside or look askance at other Christians who venerate (not worship) icons, images and other accoutrements of worship. We close off our eye-access to such possibilities without questioning the wide-open ear and sound aspects of our own expressions and experiences of worship. We expect there will be an instrument that helps us to worship – perhaps an organ, a guitar, a synthesizer, a soloist, a sound system; but we may be quite concerned when others utilize art or drama, architecture (for sacred space) in their worship. Or appreciate and are stimulated to adoration through an object (cross or crucifix) or gesture (crossing oneself) or the tangible fingering of a rosary as one reminds oneself of the humility of the Virgin Mary who like the church’s and every believer’s necessary response, surrenders: ‘Be it unto me according to your Word.’

Looking at the picture of a loved one, living or now with the Lord, we do not expect to be accused of worshiping the picture. The image reminds us, speaks to us, draws us perhaps to tears or a smile.

Even the Bible can be an idol as opposed to its rightful place as a conduit of grace, for God’s purposes to and through us. ‘Beyond the sacred page, we see (we seek) Thee, Lord!’ The letter kills; the Spirit makes alive; we can know the Bible but not know God; we can have verses in our head but not the true knowledge of God in our heart.

In the history of the Church, Protestants and Reformers – well: protested and sought to reform, by getting rid of certain worship aids. Trips to Suffolk, where my Barber routes are, reveal their iconoclastic extremes – a kind of zealous, angry fear and I think misguided attempts to please God by breaking up things: angels wings in church ceilings were riddled with blunderbuss shot; heads of saints and statues were knocked off; other icons were marred, defaced, removed; stained-glass windows were broken up and melted down, huge wall murals whitewashed and overlaid – all in attempts of removing ‘popery’ and superstition, so- called, as attempts of awakening the saints to the more true and real, inviolate and invisible mysteries and truths that should would better be pointed to or preserved – well, by things invisible. – or simply by talk from the pulpit.

Part of that fear of superstition gone-to-extremes is a reflection of a more ancient heresy or two with some Greek inter-lacings of escapism from this-here world. The Platonic ideal that taught that the stuff of this world and creation was but a shadow of the real, led people, and some Christians, to see this world as either totally evil and corrupt, to be shunned and escaped from (asceticsm and put down)– or, to be fully indulged and immersed into, since it was ‘nothing’ anyway. But to try to escape this world by escaping or denying the good gifts and rightful use of creation is not the biblical norm.

The creation, albeit groaning and affected by our historic (and present) human rebellion, is not the bad thing that some Christians portray it as. Sex is a good gift; it can be abused. A knife is a good gift; but with it you can do serious damage to another body. The world (world spirit) of rebellion (lust of the eyes, lust of the flesh, etc.) is to be found in each of our hearts, in any church choir, in any gathering of believers, inside the church building as well as outside. We do not escape the world by huddling away from the world or by denying God’s good gifts and plans for creation.

All the rooms or spheres of creation are just that: creations  and good gifts of God, and although dirty and dark because of human rebellion, Christians can open the drapes, dust off the chandeliers and bring God’s renewed purposes into such places in the created order. We do not fully bring in the Kingdom to such places but we do show the King’s Presence already to be there, when we go and work Christianly there, in obedience and with joy to His command. We bring symbol, sign and seal to such places and to such pursuits through the work of our hands. We point not the object or even to ourselves, but with gratitude and reverence to the Creator and Redeemer of all of life.

All of this is to say, that God likes stuff; God made it and is not threatened by our taking up as aids in worship and in work all of the creaturely gifts and means that can help to awaken our senses, our bodies, as well as our hearts and souls, in adoration. Rather than judging how others worship, perhaps we can examine and expand the work of our own hearts and hands (liturgy) as we gather and give ourselves, individually and together, to our Lord.

Thought: Have you considered having Sharon Tiessen, artist in residence at Weston Park Baptist Church, Toronto, come and help you think through your worship in your times of gathering as a body?

John’s Gospel records His Words (John 14:10, NIV) “Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work.”

The Words and the Works of Jesus were the Words and Works of the Father, revealing the eternal purposes of the Godhead. While on earth Jesus did nothing but what He saw the Father doing; He said nothing but what He understood the Father to be saying.

“Let this cup pass from me!” In Gethsemane, in anguished prayers attending by bloody sweat, Jesus cried out, “Nevertheless, not my will but Yours be done.”

In the Life and Example of Jesus we see utter resonance and submission to and with the Words and Works and Will of God.

Jesus’ Life was utterly derived in that He lived, as a Son in complete submission to the Father, and in utter reliance upon the Holy Spirit, the Breath of God, through Whom the Words and Works of God are made incarnate in Jesus.

The Words and Works and Will of God are likewise what we are to say, and do, with similar discipline and surrender of will. By faith in Christ and obedience to the Father, and by the same enabling and life-giving Spirit who raised Jesus from the dead, we too are made to be and to do like Jesus in our times and spaces. Thus only are we the Church, the Body of Christ.

We must try to be, much more intentionally, salt & light ‘there’ – being with, caring for, doing for our neighbour, on his and her turf.

Sometimes we're simply exhausted by 'church work' but church work does not exhaust our responsibilies. When the Spirit flows through us, whether in our gifted work and contributions as God's gathered people, but also in our gifted work and contributions as God's scattered people, then in one sense though we grow tired, in another we can never get enough. There is refreshment and renewal (and we get a blessing kick-back) when we are in the flow of God's indwelling and enabling Spirit. By His presence and 'fruit',  we 'look' like Jesus; by His gifts we 'do' like Jesus.

The story of the Samaritan reminds us how easily may we be locked into ‘church work,’ forgetting that the work of the Church, each of us as a part of it, is to love, care & to bind up the wounded; to promote and show justice, healing, mercy.

Our neighbour is in need. Often she or he won’t come to our church, may refuse even our invitation. So we must go where they are.

Perhaps my neighbours should know I’m a Christian not so much because they observe me going off to church (somewhere else), every Sunday, but because I am truly more of a neighbour when I am living near them. Maybe I could try to be the most helpful, caring person on my street, or in my apartment complex or townhouse, or known as a Christ-follower and a good neighbour, for miles around in rural concession areas. Maybe the church could/should be helping me be/do that.

The Church exists for the world, not vice versa. Gathering regularly as part of a local church should spur and equip us to better love and serve the various centres of community where we spend most of our lives and most of our time. It is there (and maybe not so much in being immersed primarily in 'church work') that we are to faithfully join the Saviour in interacting with and seeking Gospel-impact with people, through both deed and word, in all those places of human existence and concern that comprise every ‘room’ of Creation.

'Preach the Gospel,' enjoined St. Francis of Assisi, 'and if necessary, use words!'

With regard to the health and growth of the Church in its times, the priesthood of every believer was one of the greatest releasing-into-ministry themes of the Reformation. Today in Canada, a similar reformation must take place in our understanding and practice, if the Church is to be obedient in our time.

In our life together as God's People and Christ's Body the Church, we need to balance both the 'inhale' of our gatherings AND the 'exhale' of our scattering into all the daily spheres of life. We are called into purposeful mission as well as to participatory worship. The 'so what' of God's calling forth a People is, indeed, that we may be caught up in His Presence but also that we be called out in passionate mission to our world, in God's Name. As we go, we join in God's purposes in reclaiming and restoring people, places and things. We declare a clear message of God's love and forgiveness through repentance and faith, by His Spirit, in the finished work of Jesus. We live winsome lives that balance our talk abou Christ with our walk with Christ. We seek to join with God's plan, try to be available for His use of us, so that the present creation may be brought back wholly to God as the New Creation.

There is a vast array of both local and global ministry opportunities present to each local church for contextualized, integral ministry and mission, in the Name of Jesus. If our churches are to experience increased life (vitality as well as length of days rather than decline and death), if they are not to barely survive but thrive as fruitful conduits of God's gracious blessing, there must be a new immersion into mission. In unchurched Canada, people are just now dropping into church anymore. Today, such incarnational involvements in our world must occur outside of our church walls and beyond many of our present programs. Moving out into our communities, into the many and various surrounding contexts, cultures and sub-cultures, we will (re)discover the breathing-out aspect of the healthy local church expression of the Body of Christ.

In order to do this, faithfully and effectively, we look to Scripture, to the Church's history, and for help from mission-practitioners overseas and at home. God's People 'have been here before' - in similar days, situations and circumstances. We can learn from what they did (do) and how best to become engaged ourselves. All of this is to be done, of course, through the leading, guidance and dependance upon the Spirit of Jesus.

Through each local church's continuance in such worship and work, we will sustain fruitful witness. Through a continual emphasis on each believer's worship- and mission-shaped life of obedient faith and practice, Canadian Baptists will continue to play our part as God's People in God's Mission.

In a moment’s flash Isaiah saw the Lord, and also an X-ray exposure of himself. He saw his city and nation, whose life and lifestyle too did not bode well for survival within the hands of a holy (and angry?) God. As a dead-man-walking, he knew the nation was as good as dead, too.

But then came an act of mercy through one of God’s ministering beings. In effect the action declared: ‘Not to worry, Isaiah!’ An angel took a live coal from the temple altar of sacrifice and with it purged the prophet's lips, as proto-typical action of the Cross of Christ, cleansing all that was past and bringing new life and possibility for all that was ahead, for both prophet and nation. With God’s revelation came also God’s redemption.

The Holy One of Israel came to his people, to convey through Isaiah God's purposes for the nation. To reveal the next steps of God's unfolding plans, through the nation - for the world. God, whom Isaiah would further reveal to be Immanuel (God with us), Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace - had not given up on His plan to redeem His world through His People. But there was a lot of work yet to be done. First, unworthy Isaiah had to be made ready so that God, through prophetic rebuke, exile and restoration, might chasten, prepare, encourage and enable the Nation to be His People indeed, so that He through them might touch the world. To finall, actually become 'a light to the nations.'

Perhaps we would think that God’s question was more rhetorical - and only from the perspective of heavenly beings: ‘Whom shall I send; who will go for us?’ Was the ‘us’ revealing the counsel of the Trinity, or of heavenly hosts? Or, was God asking Isaiah: ‘Now, between us, whom shall I send; who will go for us?’ This may reveal the Divine strategy of God commissioning ordinary people: prophets, priests, kings, the church, a mission board or team - you and e) convering and collaborating about the how and the who of mission -- of reaching, God and His Church, to show and tell the Gospel: that redemptive, releasing Message that lost people in broken, desperate places so desparately need.

A loving, purpose-full God sends forth human messengers to declare His truth and reveal His plans - to model His loving, righteous ways. God reveals His heart and will and actions to bring all of the world's peoples (and all places and things) back in line with God's original creation purposes. As through father Abraham, God wills to bless all of the earth's peoples, to do it through His Patriarch's, His People, through the Person and Work of Jesus, through you and me today - ministers, missioners all of us -- calling us to reveal and bridge His mercy and grace to all.

When God’s Old Testament People, Israel, failed to be His people in deed - and to do as He commanded, He first allowed them to be split as a nation – into the northern ten-tribe nation (retaining the name 'Israel') and the southern two-tribe nation (called 'Judah').  But then each in turn, was taken into captivity into Babylon, or Egypt. There, where they could no longer go back (on Sabbath or other times) to Jerusalem's Temple for worship and service, they had to learn to live out their faith among the nations, with ‘strange people.’ There, they were called to settle down, raise their families, pray for and seek the blessing of the cities and the people where they had been taken captive. There God's People, quite creatively, ‘came up with’ the idea and reality of 'synagogue' – as they sought to preserve language, culture and faithful worship. They were forced to be missional – to learn as best they could to live and act as God's People, even there in this strange land to sing the songs of Zion -- these ‘songs on the borderland.’

As in marriage one can go away and not have left home - can live upstairs but have severed apron strings. One can live in the same house and with the same people and have ‘gone out’ and one can travel miles away and never really have ‘gone out’ in mission-shaped obedience and faith. The geography is not necessarily the point; the obedience, the heart-attitude, the inclination, intent and actions are.

Abraham! – God called – I want to bless all the peoples of the earth. And, guess what? – I want to do it through you!

Through you I will bless all the peoples of the earth. Will you join me in this great reclamation project? Will you be my man in this? Will you dare to believe that through you and through your ‘seed’ this will be accomplished. You will be the father of faith, the father of peoples (many nations), the father of the faithful and obedient and of the Way of joining in what I am doing. I am calling you, electing you for these purposes. You are to be my unique, set aside, special, holy and active instrument and conduit of my grace, forgiveness, covenant love and mercy, the facilitator of new starts – so that all people like you in faith and obedience, through the second Adam (the true ‘Seed’ and Descendent), can be fully restored to true humanity, to original creation-mandate purposes.

When you come to Christ, the true Seed and Promise, we through Him become participants and heirs in all of the Covenant Promises and Responsibilities of Abraham. With Him, we are called to bless all the nations (ethne). When we trust and obey, in that sense, we get a kick-back of blessing all over us.

So joining in Mission is not a matter of being shamed / guilted into it. Rather, don't you want to get in on the blessing?!

I agree with Wright that in order to understand the Bible we need a missional perspective and mission-shaped thinking in its interpretation that is in tune with this great missional theme. Perhaps then we will glimpse more of the “big picture” of God’s purposes and how the familiar bits and pieces fit into the grand narrative of Scripture.

God is at work through the Spirit to create whole Communities of Faith that prefigure and embody the reconciliation and healing of the world. But, this runs counter to much of our emphasis and sometimes too-narrow reading of Scripture as if it concerns only one's personal life - one's individual ethics and morality - and the related idea of one having one's own personal Saviour. Indeed one must personally commit to Christ, trusting His saving Person and Work.

Yet, as well as having a personal love for individuals, God also sees entire clans and cultures, all the peoples of the earth. Most of the New Testament letters of St. Paul are written to 'you' (plural). The idea of making a 'personal commitment,' of having merely an individual morality and ethic, is alien or at least not primary in the Bible, and indeed is not so either in most world cultures and people-groups of our present times, other than in the West with its primary, even narcissistic over-emphasis on the individual.

There is need for the recovery (or new launch) of mission-shaped believers and mission-shaped churches into the Kingdom purposes and mission of God. What were they called out of and into, as a People-gathered, as priestly bridges to and from God, for their neighbours?

C. S. Lewis once observed that "there exists in every church something that sooner or later works against the very purpose for which it came into existence. So we must strive very hard, by the grace of God, to keep the church focused on the mission that Christ originally gave to it."

What are we to do when a local church has been reduced to a remnant of faithful but disheartened people, especially compared to remembered days of strength and glory?  Surely, that local body must do something radical (but what?) - if it is to survive, perchance to thrive once more. Can it rediscover its missional identity - each congregant becoming a passionate disciple of Jesus, and the entire church joining with Him in what He is doing, globally, and right there, in the life of that particular context and community.

What is God up to in the neighbourhood, around the church, on your street, where you work and work out? How might He want you to join with Him in the loving pursuit of broken, sinful, needy people around us? What are the first steps - the good news that will introduce them to the Good News, and to the Person of Christ through the person that is you, and to that Body (the local church) that is to be sign and symbol of His loving Presence.

There was a day in Canada when church buildings were packed, Sunday Schools were full, Christian Education programs were well-subscribed to, youth groups were ‘kicking.’ Increasingly in many places, this is no longer so. In many locales there is a downward slide, despite points of light and hope and even turn-around in some quarters. For the most part, Canadian churches and denominations are either barely holding their own or are sliding into serious decline.

My job is to help Christians and churches ‘look out the window’ (and get out of the doors) of their buildings, large or small; whether older, humble white-buildings or towering cathedrals, even as specifically designed for best programming there as may be possible. To help churches be in mission, out of doors - on 'their' turf, locally as well as globally.

It’s not enough that we send missionaries overseas. We must send missionaries to those places of our own sphere of influence. Each believer is to be the mission-shaped disciple who, as he/she goes, makes disciples.

The responsibility of harvest remains.

It's just that there may be new ways of facilitating the task when some of the old ways of harvesting have become outmoded or ineffectual. Which of the instruments are perpetually helpful and are to be retained, and which ones served a particular people, a certain time, context or culture but are no longer helpful or fruitful?

What are the new ways in new days, in varying circumstances and contexts, that take seriously God's mission purposes and that also enable the fruit of our labours with Christ, equipping us for every good work?

Now the discussion begins. Can we be listening, learning, gentle, as we share our perspectives and opinions and try-out some new ways?

Now the work of engagement and praxis. Can we dare and risk, knowing that God's grace, forgiveness and guidance is greater than our ability to finally mess this all up?

The Gospel in this culture or in these cultures . . . May God help us; may His Spirit give His Church wisdom, humility, grace and courage, as we seek to show and tell the Good News to all, in all the times, places and circumstances relative to our day.

In a churched Canada, perhaps we could give a preponderance of our attention and energy to what happens when we're together, mainly on Sunday. However, in increasingly-unchurched Canada (with only approximately 18 % of Canadians in regular attendance and support of a local church), we need to give at least a balance of attention to our Monday-through-Saturday scattered, mission-shaped involvements as God's People with our neighbours and neighbourhoods.

Even if we are going to work on an expectation or awareness of something closer to a 50 / 50 percent basis of gift-distribution, we have much work to do in seeking recognize the need for such gift-development and in our preparation of God's people for works of service.

To get there from here will involve change in attitude with regard to various aspects of what has been seen as ‘normal’ (and what is 'mission') in the life of our family of churches. All aspects will be involved, including concepts of how support and facilitation assistance from the denomination encourages and resources individual churches and regional associations.

As Director of Missional Initiatives, my role is not necessarily to have all the necessary and most helpful resources and then to dole them out as and if asked; but rather, to be like a router more than a main-frame. My role is to help to direct pastors, leaders and congregations to the many resources, stories and models of FreshChurch, where the missional task is being taken up by those who take seriously the need to do so.

Denominatonal leaders in their encouraging, catalytic and resourcing capacity will seek to help local church leaders and congregants to ask: ‘How does growth happen? How will necessary change be effected in this locale? What is our mission? Where is God at work (where not?!) and how can we discern and then embrace ways of obedient, trusting response?

Already, something is happening. There are many exciting stories to tell.

I'm not saying that. For the local church, as an expression of the Body of Christ, both 'inhales' and 'exhales.' We inhale as we gather in worship, Christian teaching and nurture, mutual fellowship, discipline and support. We may make good use of our church buildings, programs and traditions yet to accomplish that part of it. And, we exhale as (thank God it's Monday!) we return to our homes, neighbours, neighbourhoods and places of employment. In all areas and spheres of life, as gathered and as scattered, we are to be God's People and to live mission-shaped lives as best we may, as His Spirit enables. That too is the work of the Church, beyond the gatherings and other aspects of 'church work.'

Local churches, especially those whose emphasis for some time has been primarily on the inhale or gathered times of the People of God, may be shocked and stretched into awakening to the fact that they are called to mission and that mission very often is best done, not in the building but in the community and in those places of 'neutral turf' where normal people are to be found. A church that doesn't inhale will die; as will the local church that doesn't exhale in mission. We know how to do church (i.e. in our gathering) but not so much how to be and do as God's People in our scattering. Frankly, our leaders have been trained with priority upon the first but with little facility (or sometimes even awareness) concerning the latter.

Where there are stories of new experiments and expressions in mission-shaped living and ministry, I want to help tell such stories, not so others will merely copy and franchise someone else's good idea and fruitful ministry but so that those others will discover what is happening in that context 'in essence' but primarily so that they can learn and do the same (in essence) upon their return, as uniquely suited to their own context.

It is helpful when Christian disciples can be mentored and taught - discipled, in the context of mission. Some will come alive to mission through an overseas short term trip. They will be transformed, one hopes, and come home with new desire and ability to see their own context, challenge and opportunity, and to prayerfully respond in Christ-like engagement with mission to others near them. Some churches may well encourage would-be mission-shaped disciples to go and get involved (see, learn, participate, spend time) in a ministry that is near to them. Examples in the Toronto area would include Oasis, Matthew House, South Asian Welcome Centre, Dixon Ministries, and there are many others. Similar opportunities for such abound, for all of our churches in all the areas and Associations of our Convention.

We go and help, and learn (and in some cases stay and continue over a period of months and years); but more likely it is that we should learn there how to do mission where we live upon our return to our own local church and living/playing/working contexts.

A local church may also provide its own mission-in-context where several (or even just one) local mission engagement is agreed upon and entered into, by the congregation. While not all can or will be involved, it too can become a place of engagement and a place of learning. It can be a context for new awareness and engagement, for training, fulfilment and fruitfulness in ministry-engagement. The local church may grow as a result but that shouldn't be the primary reason for such engagement. Yet, as we love people, Jesus builds His Church. But let us not forget (and perhaps this is primary) that each of us is to live mission-shaped as discipled and blessed by our Lord.

Each of us is to seek to bring blessing to our neighbour and neighbourhood, wherever we may find ourselves engaged in life with others around us. We are to be a priest to others (priest =  pons (Latin) = bridge). We are bridges of God and to God on behalf of others around us. We introduce them to Him, we intercede on their behalf, we advocate and seek to bless them in Jesus' Name. We bring the message of repentance and faith in His Name so that they too may with us be able to enter boldly into God's Presence, because of Christ's sacrifice and through that Name. As priests we are both ministers and missionaries. We are not to pay someone else to do this to us or for us. Rather, in calling pastors and other leaders (not as hirelings but as shephereds) we desire that God will use them to help shape and equip us, the members of the Body, for our individual and collective work in God's gracious ministry.

So we need: 1.  models of mission-shaped life and work where we can go and learn (and perhaps stay) but mostly return from, in order to be engaged in such similar ministry in our own world and context; 2.  for the same reason, we need at least one or several mission-shaped opportunities in the context of our own local church as it engages with the needs of people in its 'parish-context.' 3.  Help in returning to our own homes, our street or concession road, the place where we work, play sports, go to school - so that there we may bring blessing to our neighbour, through deed as well as words.

In the work of mission and evangelism, some people fish without a hook; others without a worm. In other words, some offer good deeds - glasses of cold water, but never quite get around to indicating that it's in Jesus Name and 'let me tell you about Him.' Others are all talk (or preachy, seeming even largely judgmental and condemning of 'the world' which they've got mixed up in their theology with 'the creation. They never bring the blessing of cold water (or its equivalent) that shows God's concern for all of life and God's desire to restore and bless God's creatures and all of His creation. Mission-shaped living and ministry is integral. It is concerned about all kinds of people and in all kinds of places and with all kinds of ways in which the Gospel is revealed, as light in darkness, to people in need. So it uses all kinds of ways, through the lives and gifts, experiences and opportunities of ordinary people, members of Christ's Body, so that each of us may find our part to play in presenting the realities of His Presence and His Kingdom.

The resonance of God’s People with God’s purposes is shown in their desire to interact with, and in all of, creation, working to call people back to God’s rule, extending themselves so that there may be signs (at least - and 'at last!') of God’s Kingdom-coming, indeed already present in embryonic signs in the here and now.

God’s People are to be involved therefore in all realms and spheres of creation, joined with others on this planet in living their creaturely lives in the awareness of God’s Presence but also, even if, in darkly-mirrored awareness and understanding of His purposes for this world.

The Mission of the People of God, then, is part and parcel of the missional purposes of God, and the initiatives that God’s People undertake involve their understanding that they are to live mission-shaped lives and have mission-shaped goals and actions (‘ministries’) in all of life.

The People of God, involved in these wider (and sometimes deeper) pursuits in and throughout all of creation, also form themselves into 'colonies of heaven' that meet together regularly. They form local churches. They cluster and partner with other local churches to share ministry effectiveness, as good stewards of the goods, gifts and resources with which God has richly endowed them.

The work of 'the Church' is as wide as all Creation. However, the gatherings of 'local churches' (note big C and little c) is more contextual, specific and finite. Even so, together and even individually, the local churches’ impact may be global as well as local.

The People of God – ie. 'the Church,' gather as 'local churches' in various times and places in order to focus their attention and to share life with mutual intent. They gather to remind themselves Who loves them and to return that love, adoration, praise and obedience to God. They gather to nurture their little ones in the ways of God and to instruct also new ones in the faith in the disciplines and joys of Christian life and ministry. They care for the wounded and the dying; they visit the sick and the sorrowing. They prepare for their immersive work and ministry in the world; they remind themselves that their vocations in Christ are vital in their daily pursuits and living among family, friends and work-associates. They may even train, when together, for disciples life and ministry in their daily pursuits (though just as in swimming one learns most by being immersed, plunging in, rather than having seminars and reading books about how one might go about it). They know that 'church work,' though important, is not to exhaust them or even to be the primary focus or locus of their shared lives. The work of the Church is not to be taken up primarily by church-work.

Some disciples are gifted and called to minister and enable withint those times and contexts when the Church is gathered as local church. They assist in the gathering times of the community. Their gifts are primarily involved in the context of church and church work. They may preach, lead worship, teach Sunday School, help in a program for others thus gathered. We may share the work of when we're gathered or when we're scattered. Others’ gifts, on the other hand, are more for the Monday-to-Saturday spheres of the disciples' involvement in God’s creation and with the people with whom they live, their neighbours and their work-mates. Such immersion is not ‘worldly’ but creaturely; not in the world but in the creation-order. ‘Worldly’ or the world-spirit that is anti-God exists potentially or still in each of us, and can be found in any church choir as well as in any neighbourhood pub. The fracture between good and evil, as Solzhenitsyn used to put it, goes right down through the middle of my own heart (and yours). We must discern between God’s good creation, though marred and twisted, and the world (which is the rebellious nature and state of those who are still in rebellion and unbelief (and that's me most days though I'm workking to overcome such, as the Spirit gives help), and the effects in which they remain bound and which sometimes they even help to perpetuate.

Perhaps a picture-metaphor may help us understand the above. Consider an old house, the kind with brick and turrets, perhaps two or three stories, still to be found as stately homes in many of our town and cities. Picture one, cut away from above so you can see the ground floor plan, as on a blueprint (or from the game of Clue that you may recall). Entering the entrance one stands in the entrance hall, large and sweeping, perhaps going back to a door and a kitchen, with many doors heading off to the right or the left, with a grand staircase ascending in a straight elevation and/or in wide curve. Looking from above, one can easily see these rooms: the old parlour or the living room, and over here is the dining room, and there the kitchen, and back there the billiard room or the music room – and so on as one may imagine.

I call this house – the Kingdom House, and Christians are concerned for the whole of the this 'house' just as the whole of the Kingdom extends to God’s restorative purposes in and for all of creation. Changing the names, say from kitchen, parlour, dining room, music room, games room, etc., one may envision instead such names as: culture, agri-culture, business or commerce, education, government, health, sports and leisure – in short any of the places where, again – ‘thank God it’s Monday!’ any one of us disciples may find ourselves, living obediently in seeking to go aabout our vocations and creaturely tasks.

It’s not more Christian to be involved in church-work and related programs. We are all called to live fully in the world, though not to be of it. It’s not more ‘spiritual’ to be a pastor than it is to be a postman, if indeed even more strategic in God's Kingdom purposes overall, nor an overseas-missionary than a carpenter ‘at home’ who seeks to live faithfully a mission-shaped life. One doesn’t just give one’s testimony because she’s called to ‘full-time’ Christian work and has gone off to Bible College while another is not asked because he’s merely involved in ‘secular work’ – who's merely(?) gone off to a community college or university to prepare for a vocational career in plumbing or in politics. All of us, as God's People, are to live for Christ vocationally in all spheres – in every room of creation.

In terms of the Kingdom House (in all its rooms which are as big and as deep (voluminous) as all creation, calling for our creaturely work and obedience in each room), some of us will find ourselves called to serve in the room of commerce, some of us will be in the sphere of politics; others will be lawyers, or teachers or house-builders. Some will be in the room of the arts and literature. These are legitimate places where God’s people may find themselves in God’s work, in God’s world.

When we enter these rooms, we are not just to drop behind us, so to speak, the four spiritual laws. We are to open the windows and let some fresh air into these rooms, to pull aside the heavy, dusty, moth-eaten curtains and let the Sonshine in, to dust off chandeliers, paint or wallpaper the walls, fix carpets, nail broken boards together, bring in cut flowers, paint and polish for God’s sake and for the good of the neighbours who with us share these rooms, as places of life and employ.

What did God intend for the room of agriculture when He set it up in creation’s start and intent? What has it become – what could or should it yet be? Christian farmers may well ask such questions and be involved in such tasks, responding again as stewards of these fruits of God's creation and purpose. And what of the world of social interaction, of politics, of living together? What of the room of education --  or of health or of commerce? What are the fruits that God intends and the signs that show His care? God’s people, comprising the Church (NOT the local church per se - that was the error of pre-Reformation Rome: trying to make the Kingdom fit into the institutional church rather than the institutional, local and collective churches moving out into society and the God-set-up rooms of creation) are to be immersed in these rooms, to ask these questions, to seek God’s intent, work to make His will there, so. As they pursue such ends, they make people hungry and thirsty for more – all of us longing for and working towareds the break-in, more fully, of Kingdom-come and Kingdom-coming.

We don't ultimately bring in the Kingdom, God does finally, but our part to play is indeed part-and-parecl of God's purposes in calling forth a church to be ambassadors of the King and Kingdom and co-workers in bringing His rule on earth, so things once more get done just as they do in Heaven. People with whom we share life on this planet may even begin to ask us Christ-followers for a reason for the hope that is in us, and we have the privilege of introducing them to the Saviour and to God’s Person and purposes for their lives and for this world.

The Kingdom House motif can be misleading if we’re still primarily into a ‘come to us’ model that can so easily turn to a spiritual consumer model whereby the local church is the dispenser of religious goods and services. Church people are trying to get people into their (local) church; Kingdom people are intent on getting the local church into the world, so that they can draw people to the Saviour, and perhaps then to the local church gatherings.

The local church, in the Kingdom House motif, is merely(?) the entrance hall to the Kingdom House and the Kingdom work. This work, and the living out of our creaturely and godly vocations, for the most part is out there, out in the world, in all of life, in all of the rooms of creation that need the mark and hope of God’s Presence and coming reign. There is a sense of gathering and scattering, of inhaling and exhaling to be sure, as church people think of their days and pursuits. But the times of gathering must not exhaust us nor be seen only or as primarily the places and contexts in which God’s People do God’s work. Indeed, our isolation from the world and creation by hidding out in our local church 'forts' will only result in the further decline of society and the lowering of the spiritual temperature in society and in the wide world around. If we remain ‘in the saltshaker’ (remember Becky Pippert's book?) and see our work primarily or only as preserving its integrity and saltiness within the walls of our worship-space, then the meat of creation around us will indeed become more wormy and diseased, lacking in preservation.

God’s People in God’s world will be immersed for God’s sake in every Room of Creation. But how will we live and serve when and while there? The local church is not that wide world, but it is the dynamic centre for the release of God’s People into all of the pursuits to which they may be called, individually and together. The local church must not exhaust it’s purpose and impact in trying to make all of Christian life and pursuit happen in its own context and programs. Ministry does not start for the disciple when he or she drives to the church building, or even when together church people share outreach that only extends to the surrounding ‘parish’ or community-context of the church edifice. Such limitation limits the potential and extent of that church's mission and disciples thereby miss opportunities to be immersed in Gode's salvic purposes and shalom for all of life. We are to live mission-shaped lives in mission-shaped ministries that touch neighbour and world, impacting the lives of people on the streets and concessions where they live, and in all the contexts and places where we interact with family, friend, neighbour and colleague.

In all of life, everywhere and in all ways, the Church, as it goes, seeks to make disciples. The stuff of life in all of its beautiful and utilitarian intent, in the pursuit of God and the living out of God’s purposes, is discovered and put to use by local churches drawing aside, and moving out, as the People of God - serving faithfully everywhere and in all ways, in all of Creation.

And even when we come at last to the Great Day and arrive at the gates of Zion and of the New Earth and Creation before us, we shall merely(?) be at a new Beginning, as the brothers and seed of the new Adam, Jesus; children still of the Heavenly Father - gathered to pursue together an eternity of life and work and purpose in God's new world. (In that regard, it's never too late to get our Spirit-filled vocation figured out; because, we'll be doing it for eternity - not in Heaven, but upon the New Earth and restored and expanded New Creation of God (which may take us to the exploration and development of many new spheres and planets indeed. Perhaps then we'll use all insteaed of only parts of our brain. God has begun to reveal to us these realities by His Spirit. Ah, but what will it be like when we enter fully upon them?!

God has put eternity in our hearts. We long for another Land, a fairer City, the fullness on Earth of that which comes to us only now as whisps of Joy and Beauty, Justice and Truth. We're not looking to escape; rather, we want to be fully, even adventurously, but certainly faithfully, engaged with and for Christ in the here and now. But History ('His Story') is going somewhere and we are going with it: helping to shape it, riding it, anticipating its glorious outcome. 'Telelogical' simply means the end purposes towards which we are being wooed and drawn, by the provident, gracious Spirit of God.

EndGame? So what? For what purpose? Where and why are we going and why such pursuits? God knows - and increasingly as we spend time and energy with and for Him, our deep heart will know, at least more, as well.

1. The Magi are remembered as ‘wise-men’ or kings, as reflected in their gifts (gold, frankincense, myrrh. )

• Gifts of gold – symbolizes wealth, economy, beauty, stability, weight, power; that which is regal and supreme; something that is a basic standard; that which keeps coming back when all else is devalued; things that are rare, exclusive; not generally or readily available; it is a 'fruit' of the earth.

• Gifts of frankincense – prophetic (burial), art, smell, permeating, spreading, exotic, erotic; beauty out of suffering and adversity; surprising beauty considering the source (not what’s expected – cf. Isa 51). Frankincense is tapped from the very scraggly but hardy Boswellia tree through slashing the bark and allowing the exuded resins to bleed out and harden. These hardened resins are called tears. These trees are also considered unusual for their ability to grow in environments so unforgiving that the trees sometimes grow directly out of solid stone, which the tree attaches to by means of a sucker-like appendage. The deep roots and its sucker like appendage prevent the tree from being torn away from the stone during the violent storms that frequent this region; the tears from these hardy survivors are considered superior due to their more fragrant aroma.

• Gifts of myrrh – from the living; bitter perfume, expense and sacrifice, medical: antiseptic, linement, healing oils; embalming; connected to wine in Communion and to water in baptism. Myrrh is a red-brown resinous material, the dried sap of the tree Commiphora myrrha, native to Somalia and the eastern parts of Ethiopia. The sap of a number of other Commiphora and Balsamodendron species are also known as myrrh, including that from C. erythraea (sometimes called East Indian myrrh), C. opobalsamum and Balsamodendron kua. Its name entered English via the Ancient Greek, μύρρα, which is probably of Semitic origin. Myrrh is also applied to the potherb Myrrhis odorata otherwise known as "Cicely" or "Sweet Cicely". High quality myrrh can be identified through the darkness and clarity of the resin. However, the best method of judging the resin's quality is by feeling the stickiness of freshly broken fragments directly to determine the fragrant-oil content of the myrrh resin. The scent of raw myrrh resin and its essential oil is sharp, pleasant, somewhat bitter and can be roughly described as being "stereotypically resinous". When burned, it produces a smoke that is heavy, bitter and somewhat phenolic in scent, which may be tinged with a slight vanillic sweetness. Unlike most other resins, myrrh expands and "blooms" when burned instead of melting or liquefying. The scent can also be used in mixtures of incense, to provide an earthy element to the overall smell, and as an additive to wine, a practice alluded to by ancient authorities such as Fabius Dorsennus. It is also used in various perfumes, toothpastes, lotions, and other modern toiletries.

Myrrh was used as an embalming ointment and was used, up until about the 15th century, as a penitential incense in funerals and cremations. The "holy oil" traditionally used by the Eastern Orthodox Church for performing the sacraments of chrismation and unction is traditionally scented with myrrh, and receiving either of these sacraments is commonly referred to as "receiving the Myrrh". Note: All of the above gifts were known in depth and breadth (and wealth) in ancient Africa – particularly the latter in the Horn of Africa. Myrrh is a constituent of perfumes and incense, was highly prized in ancient times, and was often worth more than its weight in gold. The Greek word for myrrh, μύρον, came to be synonymous with the word for "perfume". In Ancient Rome myrrh was priced at five times as much as frankincense, though the latter was far more popular. In the east it was often combined in decoctions, liniments and incense. Myrrh is said to be blood-moving (to the Chinese).

2. In contrast to the shepherds (who were keepers of flocks of sheep and thus helped to keep going the Jewish sacrificial system), a long journey was necessary for the wise-men. Distant from Israel in more ways than one, they had to journey, as did all other ancient ‘Gentile’ peoples who were apart from Israel as God's chosen people. They were spiritually distant from the covenants, promises and privileges of God given first to His ancient People. (See T.S. Eliot’s ‘The Gift of the Magi’ which includes depictions of the coarse ways 'gentiles' thought, felt, acted, expected (the poem is replete with their attitudes to women, wine, and so on). Gentile ways were quite unlike the ways in which God's People, though otherwise very earthy in many ways, were expected to conduct themselves.)

3. From ‘the east’ came the wise-men –- from the orient as opposed to the West or occident. Some feel the text could refer to travelers from east Africa and not necessarily to lands east of Israel or to the ancient ‘near’ or ‘far’ east. Certainly (as shown above) gifts of frankincense and myrrh would be most readily available from the Horn of Africa (though the universal appreciation of these ‘gifts) would not preclude their being also available anywhere throughout the ancient world. There is a tradition that they were Zorastrians; another that relates to a ‘missing’ wise astrologer in China at the approximate time who may have been one of the journeyers. The word translated ‘magi’ or wisemen has the same derivitive as that relating to Simon Magnus (or Simon the magician) in the Book of Acts, whom Peter opposed. The West is ‘symbolized’ in the Old Testament (cf. Isaiah) as ‘the isles of the sea (as is trade by ‘ships of Tarshish’ and building by ‘cedars ‘and other wood ‘of Lebanon’).

4. Unlike the uninterrupted nature of the shepherd’s short journey to Bethlehem, the magi were ‘opposed’ in the sense that their mission was threatened, its results perverted, for Herod wanted to frustrate their arrival at Bethlehem. They were warned by an angel not to return home via Jerusalem so as to be safe themselves and so as not to risk the child’s life by telling of his actual location to the paranoid king. The story depicts the humanity of the magi (including their knowledge, their 'science.' Arduous travel and commitment is part and parcel of providential leading, as they journey to find the Christ child. (God's aid is mixed with their own understanding, resolve and efforts, in balance and in blend, just as it for us, in the journeys and pursuits of life). The humanity and purposes of Herod, though also somewhat controlled though not caused by providence, reveal his ill-will rather than goodwill, which is itself thwarted and directed by God.

5. While the humble shepherds came to a rude stable and found the child wrapped (as any peasant baby, in swaddling cloths) and lying in a manger, the wisemen (more sophisticated, knowledge-able, used to pomp, power and prestige), found him in a ‘house.’ Thus, in one sense, the child is ‘revealed’ in the normal circumstances (and as per the expectations) of one’s life, in ways most normal for our seeing and accepting the Child. However, in an other sense, all is (or soon will be), for them and for the whole world, - radically made different, and filled with mysterious wonders. "Wonder upon wonder and every wonder true!"

6. Not only were the shepherds closer in terms of travel (space), they came more quickly (in terms of ‘time’), i.e. that very night. Conversely, the wisemen had farther to journey and more time had to necessarily pass inorder for them to arrive at their destination, there to see and to worship. Both space- and time-realities (access, barriers, limitations, ease) are different for different peoples and cultures. Some can and do hear, and respond quickly, drawing near readily and expectantly, to see and receive for themselves, and then to return, eager to share with others. For others, the journey is much more complex, it takes longer, and is fraught with dangers. For them, it involves journey ‘from afar’ (in all kinds of ways – in distance and space, in attitude, in the overcoming of cultural differences and difficulties, overcoming challenges and dangers in various ways in spiritual journeying and seeking, perhaps in having to overcome ignorance of language, feelings of prejudice, differing thoughts and expectations as to the whys and hows of life). And so too today, people ‘come to faith’ in all kinds of ways, through different kinds of stages and life-experiences - drawn by Scriptural Promise and/or Scientific Pursuit. Sadly, too often we expect others can only come to find Christ in the way(s) we have experienced Him. We expect them to arrive on the same horse and enter by the same door as we. (If we don’t have an ‘evangelistic message,’ sing ‘Just as I Am’ and have an altar call, can anyone be saved?!) But God is not limited in how He may draw each one of us to Himself.

7. Though the wisemen knew, and drew conclusions and acted, based on the exact time (month? Year?) that they had seen the newborn king’s star-rise (astronomy and astrology), they still needed more precise information (i.e. Biblical revelation of prophecy and promise as to the whereabouts of Messiah's birth. There is both imprecision and precision in the story - strength and weakness, riches and poverty, wisdom and ignorance.

8. Like Cyrus before Him ('my Shepherd,' God calls Cyrus in Isaiah's writings) Cyrus King of Babylon who helped release for return the remnant of Israel from exile in Babylon to rebuild Jerusalem and its temple, helped (albeit unwittingly and against his soon clear intentions), Herod the puppet-king of Jerusalem was also moved to ‘shepherd’ the Magi to where they would find Him who would be the ‘Shepherd of Israel.’ The shepherds came as shepherds; the wisemen came as those who also needed to be shepherded and guided others, if even by a despotic king. In another sense, Herod becomes also a ‘messenger of God’ – that is a malachi - an ‘angel’ of God, who reveals and facilitates God’s purposes. Herod's alarm regarding the Magi's revelation and his subsequent searching for answers matching their queries, leads him to seek the assistance of the historians and priests of Israel (the wisemen of Israel), and to hear the prophetic direction given by the Hebrew Scriptures. He does not doubt the honesty of their queries nor the veracity of their conclusions (whether of Scripture or of the  priest  or historian), and neither does he reject the truth, though a threat, that there has been born one greater than he. Herod accepts the assertions with regard to the birth of a new king, and its locale (in Bethlehem of Judea - as per Michah 5:2 prophecy), yet he refuses (for his own selfish and paranoid reasons) to come to give obeisance to this new (and greater) King.

9. The wisemen had entrance and were welcome (to some degree, at least) in the courts of Herod's palace. As respected ones (and in one sense in the same social strata with him), they had expectation of at least an audience, in a way that the shepherds of Bethlehem never would. The elevated status of the magi gave expectation of relational, class and vocational contact that served as normal conduit for information, influence and decision-making. So too, each one in our station in life, and with lur unique opportunities, contacts and spheres of influence, may understand and convey the message and meaning of God-come-in-Christ. If we can receive it, the people one meets, the questions one asks, the opportunities of contact and influence are providentially ordained. They may be followed daily, as opportunity is sought or simply arises. They are missionaly-opportune contacts and conduits.

10. Ironically, though he was so close to where Jesus was born, Herod remained dis-inclined actually to go himself, nor to bow in submission to this greater One. To acknowledge that the wiseman thought the Child worth seeking out was one thing; that one day soon so might all Israel was another, for they might turn to Him as their Saviour and Messiah (thus threatening Herod’s right to rule). The eastern magi (again, noting all that was represented by their gifts - power, influence, regality, etc.) had chosen to come from so far away while Herod, who had greater and more proximate access and at least similar opportunity as they, due to his his station in life, never desired nor dared come to worship. In the final analysis, it is the preparation of one's heart that makes one able to receive, that determines whether one is spiritually ‘near’ or ‘far’ - ready or unable to receive the News and accept and begin to enter into the new possibilities and realities that Advent brings.

11. Revelation came to the ‘magi’ at first through ‘a Star’ and then in a dream (including – though the record is silent, by angels(?)). It is as if they were rewarded for first sincerely, faithfully, sacrificially and committed-ly following the ‘light’ they had (as did the Roman soldier, Cornelius, later) Then as they move ‘closer’ to the 'realm' of the first-designated ‘People of God (the Jews)’ they now too receive clearer instruction via those ways that have served to reveal Israel's God and His purposes.

The light of the star may also reflect ‘the gospel in the stars’ that some believe is written there, as huge, eternal markers or pointers, created by the Hand of God and revealed to the ancient patriarchs (of all the world’s ethne) - thus, in a more precise way, affirming with the Psalmist: ‘The heavens declare the glory of God . . .”. The ancient (and modern) scam of astrology may be this revelation corrupted, simply and profoundly gone wrong or understood wrongly. Truth twisted becomes ultimately mere sentiment, superstition and false science. (It is interestingt to remember that the twelve precilous stones on the breastplate of Israel’s High Priest symbolized the 12 signs of the zodiac).

The magi may have followed a Star to 'the house,' where the new Child was to be found - an actual, supernaturally and specifically-created Star (for-this-event-only). Or, they may have ‘interpreted’ the matter from the star in constellations of the heavenlies (moving into its heavenly ‘house’) as a not-to-be-ignored, never-before symbol that pointed to birth of the new king, this new King of the Jews.

This revealed-through-study fact appeared to them to be universal import or they would not have been convinced enough to begin the long, dangerous, almost impossible-to-complete Journey. To the ‘lights’ of revelation that they had before them (Star and dream – and perhaps Angel), the wise-men gave careful attention followed by due obedience, and journeyeed to and from the birth town of the Child-King.

The light of reason and the light of supernatural revelation and intervention comes together in the Story. Study and science are servants of God; dreams and angels too. All God's messengers reveal something of His ways and His will to us. And so, as shepherds or as wiseman, so we come. What shall I bring Him? . . .

For the Shepherds (if one may speculate and think of groups representatively), there is to be brought unique gift and purpose, as in the following:

1. A lamb – as they were ‘keepers’ or providers of the basic offerings of sacrifice of ancient Israel (representing the whole of the redemptive-sacrificial system and economy of ancient Israel), summed up in the impossibility of ‘the task’ and the need of a Saviour, a Lamb that would 'take away the sin of the world.' Indeed, the biblical texts do not indicate explicitly that they took lambs or sheep with them in their quick journey to Bethlehem. Even if they did not bring such offering, there is a sense in which they (and we all too), bring with us -- at any time tin our worship, all ‘that we are and have – and ever hope to be . . .’

2. Kingdom purpose and fulfillment for shepherds and all like them are portrayed in the image and reality of any of God's People (images of Psalm 23, and others throughout the Scriptures, come to mind). 'Pastoral' images can be appreciated by any or all of God’s people, whether living in rural or urban settings, as a way of depicting important aspects of life in God’s Kingdom and the embracing of ‘New Creation’ purposes.

Notwithstanding comments that follow about ‘agrarian’ vs. ‘shepherding’ motifs (that is, in the story of Abel versus Cain in terms of God’s ‘acceptance’ of their offerings), there is a restored-creation aspect in this story of shepherds on Judean hillsides, in their offering of those gifts that are of God’s earth (livestock and other symbols of the miracle and mystery of life (zoe) on this planet, with ecological and environmental responsibility/implications, for all humanity).

Looking after animals in the present (and perhaps coming?) ages are part of God’s purposes for humankind.  Caring for, appreciating and even esteeming greatly any kind of creaturely being is part of God’s gifts, in His giftg and intent for us as guardians, stewards and developers of the cosmos which He so loves. (See the proverb: ‘A good man cares for the life of his beast . . .’)

3. Poor herdsman are introduced in the Christmas narrative, symbols of God’s identity with the lowest of society, as we remember that all of us are mortal and frail. (He remembers that we are (but) dust.)

4. The Shepherds' visit and offering of themselves as gift also draws us back to the Genesis account of brothers, Abel and Cain - of God’s ‘acceptance’ of the former’s offering (a sacrifice of an animal from his flock) and the the rejection of Cain’s offering, as he as a tiller of the field brings an offering ‘from his garden.’ The first Man, Adam, a tiller of the field, was in a major aspect 'not up to the job,' for he did not keep his stewardly assignment pure. Rather, he was seduced by desire to try out one of the plants – forbidden fruit of a plant God had given him (to manage(?)) -- but of its fruit he was not to eat.

Redemption does not come through our trying to get right, by ourselves, that which we have succeeded in doing wrong and putting off, but in the provision of and from another – biblically, by an innocent victim, a sacrifice that is provided (ultimately by God). Restoration comes by the shedding of blood not through offerings of wine. Blood must first be shed before the wine can be drunk to depict its worth.

5. The shepherds on the Judean hills were quite ‘near’ and proximate to Bethlehem ('bet lehem' = the house of bread) – just as Israel (by God’s gracious, historical choice) was very ‘near’ the ways, means and salvation of God.

6. Revelation came to these herdsmen by an angel and an attending, praising throng of those heavenly beings. The message came through ‘God’s messengers’ (cf Malachi = 'angel or messenger, given as the last Old Testament book and messenger of God) – came in the way in which God sometimes in times past revealed God'self to Israel when there was an important matter about to happen or (to explain what just happened). The shepherds were expecting neither the message nor the messenger, certainly not in that way – this clear promise of God’s intervention (in sending One to deliver them from their people's enemies and to tell them of the promised ‘shalom’ (peace on earth in every way and every area imaginable) to Israel, through the Messiah, and to all the world's peoples. However, the shepherds' words and actions in response reflect, generally at least, awareness of the meaning and wonder of such a Message and of its fulfillment (finally!!!) to Israel.

7. There was nothing to hinder their hastening over to Bethlehem. (in contrast to the magi’s challenges as the too sought to responsd to messengers in the sky.)

8. Upon arrival in Bethlehem, they told those gathered around the newborn about the celestial/earthly visit and message of the angels; whereas Mary quietly and inwardly pondered these things, as was her habit. Then, full of joy and of what they had heard and seen, they returned to the hills and villages to tell the Good News more widely to others (perhaps to those shepherds, initially, who had stayed behind to guard the sheep and then, no doubt, to family and friends and townsfolk).

Gloria in Excellis Deo!

Each person, family, clan or caste, people-group (ethne), tongue and tribe brings something unique in coming to worship, surrender, bow down and serve. It may be unique for the time, setting and occasion; it may be representative of some aspect of that person or people’s nature, culture, uniqueness, past, present, or future opportunity or challenge.

The Book of Revelation depicts the ultimate, eternal gathering of all the peoples of the earth. The faithful from all kindreds, tongues, tribes and nations will gather into the gates of the renewed and Eternal City, into Jerusalem the Golden, bringing to contribute of their richess, of their uniqueness, including perhaps (as at Pentecost) still bearing all their creaturely (but then New-Creaturely) and earthly (and then New-Earthly) distinguishing characteristics of language, culture, creative-contributions and gifts.

God is not colour- or culture-blind; the Kingdom of God is not a bland-homogenizer that smooths away culture, language, differences and distinctions. God does not make the new Flower Garden (to speak metaphorically) one big, same-coloured Flower, nor the new Orchestra one huge, shiny brass instrument (or where would the strings and woodwinds be?).

The Christmas Story makes possible a new beginning for the Faith-Full of ALL the nations (the 'ethnos'), for all kinds of people from all cultures (and sub-cultures and places of the earth) to bring their gifts - as symbols of worship, obeisance, adoration, useful service and complex, creative wonder - to the newborn King.

Each of us has unique culture, family, experience, history, story, accomplisments, vocations, uniqueness to contribute. The gifts I bring will simply reveal who I am, all that I am - in appreciation of coming to understand Who God is in Christ. So I come to the Manger, recognizing a little, as best I can, of what this Child in a Manger is all about. At His Second Advent, I will come, bringing the gifts of all that I am and have. Even Queens will cast their crowns before the feet of Him who's ultimate right alone it is to reign.

What CAN I bring Him? . . . What WILL I bring Him?

The People that walked in darkness have seen a great light; upon them that live in the shadow of the valley of death, upon them has the light shone . . . Isaiah 9:2.

That was true for Israel (particularly and locally) and it may yet be true for all people, groups, tribes, nations broken by the Fall, who may in many ways lie ruined, with so much unreached potential, lacking fulfillment, that have not yet found ultimate, creative purpose in living.

Our mission is, with the Spirit's enabling, to shine: to seek to focus the lens of God’s Light and Love to specific persons, families, clans and people-group through proximity, relational understanding, friendship, and by showing and telling the Good News.

Each disciple is to be on mission, as a disciple-maker - passing it on, returning back out into their community and their world, seeking to raise the spiritual temperature on their street, and where they work, and where they work-out; - where they have family, and friends - and quiet (or loud) infuence. That's a different emphasis than solely trying to make disciples in our buildings, exclusively through programming and hosting of visitors on our turf. Hmmm.

Churches, like bellows and lungs and shopvacs - both inhale and exhale. We have been emphasizing the former and not so much the latter (though if we don't, our church will die). Perhaps it's understandable to focus on the gathering rather than the scattering of the saints (or 'getting out of the saltshaker' as Becky Pippert has it) in a 'go to church' churched Canada, of former years. But when people largely stay away (less than 20 % attend any church service or activity most weeks in our nation today), perhaps we're going to have to (re)learn how to make disciples 'as we go.' We will continue to formally 'send' some to be 'full-time' missioners in some distant land and to some 'other' culture (though those other cultures live now all around us, on the street where you live). But we must see ourselves, each one of us, as called, gifted, equipped and SENT, too.

Rather than exclusively sending out missioners to far-off lands, perhaps local churches need to (indeed they do) encourage and equip their fellowship to be missioners in their (TGIM - 'thank God it's Monday) world, and in their through-the-week involvements.

In the Greater Toronto Area, as with so many other (and increasingly growing areas within our CBOQ contexts), God is drawing people to Himself. The world has come to our doorstep, our neighbours if warmly invited will be drawn to and feel themselves welcome within our gathered family. The following video shows what happens when a loving, welcoming (and practical) senior couple take seriously the opportunities all around for us to share in such welcome. It's not rocket-science -- and it's simply do-able for nearly every one of us.

What are the implications of Canadian Baptists of Ontario & Quebec seeing themselves in this day as being joined together as a ‘missional movement?’ How is it that 'our tribe' is hearing and responding to being part of the mission of God (the Missio Dei)? We are seeking to respond: elsewhere in these web-pages there are wonderful stories of churches and individuals who are taking very seriously what it means to be God's People in Mission in our communities, in our day.

When we think about a ‘missional movement’ are we not challenged to move beyond normal, natural perspectives and responses as pertaining to the purpose, formation, expression and outreach of each local churches - and even as related to local churches gathered in a ‘convention’ or ‘federation.’ In 'churched' Canada, when many came to church on Sunday morning, perhaps the question was not quite as crucial. Perhaps it should have been. But today, when most Canadians no longer attend a church (whatever there affiliation and the 'church they stay away from'), we are called to become a missional people, to engage our communities and nation in ways, perhaps, entirely unlike that which was needed in our disciple-responses of previous years and generations.

Thinking of our sending ministries and of our shared and partnered mission overseas, we support the idea and living-out of ‘integral mission’ - in a very much more holistic approach to mission than we enter into 'at home' - reaching out there through global field staff together into areas of obvious need, through ‘doors of entry’ into the lives of whole people-groups (cultures and sub-cultures). Back here, however, we expect (we have allowed) the government or some societal or para-church agency to have many of these areas ‘covered.’ And, we are often at a loss to know how the church might respond in becoming further involved in outside-the-church-contexts in our communities’ areas of need. How can we actually expect to be and act in such areas of local-community and political and national affairs, as God's People, where there is need, challenge and opportunity for local churches' individual and pooled involvement?

‘At home’ in Canada, we still think (as per terms of Christendom life and expression) that the local church is the primary place not only to gather as believers but also the primary place where we are to shape different ministries and programs (ironically we even call them: ‘outreach’ programs). We hope our buildings and our programs (initatives on 'our turf) will bring people to us, and then hear the saving message of the Gospel. Are these church pursuits to be all that the Church is about, in our towns, communities and national life? Are our faith-beliefs and life-of-Jesus actions only to be kept in the sphere of private life and only to those places and with those people who think and act like us?

In recent years, the Southern Baptists left aside (some would say ‘abandoned’) various holistic and integrative ministry approaches in reaching people with the Gospel, especially in mission overseas, preferring to concentrate on "church planting" as the primary strategy they would follow for expanding the individual and collective mission of SB churches, towards carrying forward their concerted purposes in their understanding of how God influences and transforms local communities, regions and peoples - i.e. primarily through the witness and work of healthy, local churches. Hence came the strategy of increasing the number of local churches so that mission could be effectively pursued. (This is not a critique per se of Southern Baptists nor of this approach, but a call to examine the pros and cons of various ‘approaches’ to mission and ministry within the wider ‘tribe’ of Baptists).

One of the results (and there are likely many others), is that of the story of the Lebanese Baptists with whom we partner through our CBM work, the ministry and shape of which had been very much influenced, resourced, enhanced and developed by the faithful ministry of Southern Baptists ‘missioners’ through a relatively long period of time. When the new approach of the Southern Baptists relative to their new and primary focus came into being (the primacy of church planting in the missional expanse of the denomination), the Arab Baptist Seminary in Beirut fell into almost immediate and serious decline. The school was left to the more limited resources of that locale, and it struggled greatly - its viability and future becoming very much in question.

Through the able leadership of visionary, gifted and resource-full persons, like Nabil Costas, the seminary was not only saved from decline and death – rather, the turn-around has been remarkable. The Lebanese Baptist ministry and missional work now thrives and has been expanded into various holistic, integral conduits and approaches to missional thrust and advance in that country touching a wide range of life in local communities (including public school(s), seminary training, Middle East studies, Academy of Languages and Practical Skills, Children and Youth Ministry, Baptist Aid, Bible outreach, etc.).

It may be argued that Western missionaries, in ‘getting out of the way,’ often make possible the new growth and glorious expanse of the Church in a region or nation. For example, it has been widely documented that, following the martyrdom or expulsion of missionaries from China, at the middle of the last century, the church in China in going 'underground' and experiencing such persecution actually began to thrive, exapanding and growing as never before, with continuing spiritual power and influence that continues today.

Influenced by this and by increasing nationalism where Canadian Baptists have served, and recognizing our inherent tendencies to try to 'lay on culture' rather than seeing how the Gospel impacts and 'bubbles up' indigenously in local cultures, Western missionaries have ‘given back’ the mission (with programs, schools, hospitals, leadership and control) to the local nationals. Much has been much learned and developed in these years about partnership-in-mission between the wealthy, resource-full churches in the West and the resourceful (in many and various ways that do not usually include money) of the churches that were introduced to the Gospel of Christ through the faithful work and witness of the Western missionaries and the enabling mission agencies of the Western churches.

But the point of this brief article, however, is to assert that local churches in the West can and must actually become a missional movement where they are - here 'at home,' continually learning from the pros and cons of past and present missional movements (thoughts, experiences and practices ,as expressed through the years of Christendom and more recently in the context of so-called ‘post-modern’ and ‘post-Christendom’ days).

Canadian Baptists in Ontario & Quebec, as local churches and partnered-groups of churches, must learn to think and act differently. Together we must re-imagine our churches (as the People of God who 'are' as well as 'do') and not seeing the church building and our gatherings and programs as the sum of our purpose and expression in our communities locus. Our buildings and our gatherings are not the chief places or ends for mission, but the starting points and places for mission - and the mission happens 'out there.'

I think that if we are not missional as a denomination, with this purpose as a primary goal, purpose and intent of each local church, we shall not only experience decline - such churches will die. But to join once more, with sacrifice and intent in the work of Christ, immersed in God's Mission in outreach to our communities, beyond inreach primarily to ourselves and those like us (the 18% of Canadians who are 'churched' and will gather with us in our buildings), will result in the church's vitality and blessing as, with Abraham and in Christ we join in blessing all the nations.

• What is it about my relationship with Jesus my neighbor and the world can’t live without experiencing?
• How do I share my faith without coming off like a bigot?
• What will Christianity look like when it truly understands that North America is a mission field?
• What is the difference in being missional and doing evangelism?
• What is the difference in a being pastor and being a cross-cultural missionary?
• What does it mean to live in a world where one’s spirituality is more important than one’s credentials?
• Can we imagine doing evangelism that is not carried out within the context of conquest?
• How do leaders lead without control?
• What will authority look like in an out-of-control, anti-institutional, non-religious world?
• What will Christianity look like when it’s no longer defined by books?
•  How do we transition from handing out data that informs to offering an experience that transforms?
• How will we help people grow their spirituality instead of just learning more about the Bible?  
• What will Christianity look like when the church is missional and not institutional?
• How will we “be” the church instead of “go” to church?

 So how are you dealing with these questions? Or are you?

Bill Easum
www.churchconsultations.com
easum@aol.com

The work of the Church is greater, wider, deeper, more extensive than 'church work.' Kingdom people want to raise the spiritual temperature on their street, and where they work or ‘work-out’ - rather than primarily seeing their duty as gathering those on their street into the church building (at least that is not their initial goal) - and they seek/hope/expect a local church will help them learn to do that, and release them to do so.

People around us are not ‘coming to church’ (in some instances, Christians no longer are gathering in such buildings, either) - preferring to find community, spirituality and destiny (their own mission, purpose for living, fulfilment, etc.) in places very much ‘other’ than the traditional local church locus with its own (foreign to them or perhaps increasingly irrelevant) programs and sub-culture. In fact, for many Canadians who are seriously questioning and questing, the last place they would enter would be a local church, in their search for God or to deepen their spiritual life.

Missionaries go to where the people are. As ‘apostoles’ (ie. lit. ‘sent ones’) they resonate with Jesus words: ‘As the Father has sent me, so I send you . . .’). They know that fishing is best done when one pushes out from the shore and puts the line or the net outside of the boat and into the deep - rather than hoping that some aquatic specimens will somehow flop up and onboard where they can be more easily gathered up and cleaned up.

We have known that missionaries ‘go.’ Indeed, our churches have faithfully sent them - sent sacrificially of their best: their own youth, family and loved ones, have sent their money, sent up their prayers to the Lord on their behalf. But it has not yet dawned on many church-people that they also have been ‘sent’ - they too are called to be missionaries who are daily in the Way and on the go - to those many different places where God has appointed them to live and move and have their being - there to love God with all their heart, mind and strength, and their neighbour as themselves.

Very likely, if Christians and local churches do not understand and respond to this Biblical call, more local churches are doomed to close and many are going to miss out on the blessing of joining with Jesus in the Mission of God (in their context and in their day) for which He came and for which He continues His purposes through His Church today.

In the eternal plan of the Triune God, Jesus is the ‘seed’ of Abraham through whom all the ethne (the peoples) of the earth will be blessed. When we respond to the call to join with Him in blessing them, we too will get blessing all over us! The Mission is the thing; the Church is how God calls forth a People to join Him in that mission. It's not that a church has a mission-project or two; it's that the Church is called to the deep and wide mission of God in setting up sign posts in all of Creation regarding Kingdom-come and Kingdom-coming - ie. where the King, our Lord Jesus, lives and reigns.

Can Canadian Baptists think beyond the local church? Can we move out into all of the rooms of Creation? (Actually, we do - daily, but do we see ourselves as God's People as we go?) Can we think even beyond their own more immediate ‘parish’ context? Can we think beyond the more usual paradigms still that involve the gathering of unreached (and un-churched) people into their church buildings and programs? Can we actually become missionaries in our day - ‘at home’ too, as Canadian Baptists who see ourselves as sent and on the go - as missionaries?

As missionaries in Ontario & Quebec, living and going by divine appointment, can we think – freshly and creatively - as Jesus-followers who are incarnationally present (‘being there’)? And, can we seek to be contextually-relevant (understanding and responding in ‘this place’ and to these people and these times), guided and enabled by the very Spirit who enabled the work and words of Jesus on earth - and, following His crucifixion, even raised Him from the dead!?

Can we together discover how to reach people around us in the many (today, often newly-arrived) cultures and sub-cultures, as we naturally (and also more intentionally) as disciples of Christ go about our lives, business and recreation, in all the strata of Canadian life today?

God helping us, I say we can.

They are Barnabas Initiative ministries because we’re encouraging the mission-enabling, Holy Spirited work of pastor/leaders who, like Barnabas (the 'son of encouragement') in the Book of Acts, see God’s grace at work and ‘are glad’ -- and who then move intentionally to try to further enable, explain and expand such ministry. They want to both help build them up and also send them out to engage their local communities through the ministry-transformational power of the Gospel.

In these contexts we are trying to build New Testament, Antioch-like ministries: churches that are seeking intentionally to become multi-cultural. Such churches, too, are comprised of people who see themselves as both ‘sent ones,’ as well as those who are ‘sending,’ in God's Mission. 

Perhaps a better word even than ‘mosaic’ for such Antioch-like churches is that of ‘kaleidescope' since they will be continually changing, renewing, growing, revolving around the varieties of people being blessed through the Gospel and reflecting the variegated-grace of God Who works in and through His People. With new many from distant nations now gathered around us, and with established and nearby neighbours and cultures (and subcultures) of people already living on our streets and communities, we are seeking both to go to and also to welcome our new neighbours into the fellowship of our lives and ministries.  

We also want such churches to be places of learning – for both practical living and ministry-development,  as well as in grasping Biblical principles, understanding and good theory for praxis; perhaps to be contexts for student ministry and mission preparation, places for hands-on experience.

CBOQ Executive Staff has been working to help seed and develop such Barnabas Initiatiaves with Barnabas-like leaders and Antioch-like churches. Some of our 'Barnabas leaders' though linked with a particular church are also involved in contemplating the needs and ministry opportunities for wider regions, assessing mission-response possibilities and potential, and encouraging nearby local churches in our Associations and Areas to work together to respond to these challenges and opportunities. 

In our context of about three hundred and sixty churches, we have at present the beginnings of seven new Barnabas Initiative locales. Others are envisioned for new beginnings of mission-shaped interventions in new contexts, in the coming months.

We gather for worship and fellowship and seek to draw family, friends, neighbours to these gathering-times so we might introduce them to the Gospel. But also, we want to be intentional (and perhaps this is the most vital part of our mission-shaped living) in going out into our world each day, living among others, showing and telling the Gospel so that God through us may bless the lives of others.

We want others around us to become curious about the life of Christ that we reflect through His Spirit's indwelling - and to ask us for a reason for the Hope that is in us.

It is true that our churches are to be places, and we are to be people of welcome and embrace people, especially today as we have opportunity to greet people from many other lands and cultures (there are at least 230 different ones in the Greater Toronto Area alone) But we are also to risk going to those other people and those other places, as Jesus commissions and sends us forth, sending without all of these things we thought indispensible to the mission, thus making us vulnerable and dependent.

Missionaries go and they don't know how they're going to survive, whether they'll make it or not. Jesus' words suggest that not all will welcome us. Our peace and our blessing may rebound off of locked doors and obstinate hearts. Perhaps even that lack of welcome will be somehow good for us. We will press on, going to the next home, seeking places and people of entrance, bringing Good News to whomever will receive us, and it - this Kingdom message, this message of integral shalom that God offers and that Jesus brings through our obedient albeit oft broken lives, by His Spirit.

The reversal of Israel and their becoming a missional community was always God's intent, and it is so of the Church as a sent and going body, into a way of being vulnerable as missioners must be, as a directive for not taking much if anything at all, and sometimes or often just, merely simply showing-up and seeing if or how people may open their doors and their homes and maybe their hearts, and whether God's Spirit who attends will allow us to be conduits of blessing and Kingdom Life to those who will have it, and will have at last God Himself. Once more anyone may draw near to God as we draw near to them in seeking to bring relational exchange of His Being within the life of His creatures, as we bring Good News to normal people.

During his visit to Canada, the book was presented to Nelson Mandela of South Africa by Christine Moody, the wife of Dr. Charles D. Moody, founder of the National Alliance of Black School Educators (NABSE). In honour of his writing the book, Bryan Walls received the Iona College Chancellor’s Award at the University of Windsor, Ontario.

Dr. Walls is a Canadian Baptist and the story is from the context of early African-American as they escaped from slavery into south-western Ontario, prior to and during the US Civil War - to the end of the 'underground railway' in Upper Canada.’ Harriet Beecher Stowe's ficitonal story, ‘Uncle Tom’s Cabin’ which was so influential in galvanizing and changing views about the curse of slavery in the United States was based on the true story of these people and this place within our nation's history and now within our CBOQ context. With Dr. Walls's telling gifts and ministries, and through many other Canadian Baptists within local churches of our Amerherstburg Association, such as First Baptist Church, in Puce, Ontario, this story has been kept alive. In all of its poignant and pointed challenge and inspiration, a legacy of perseverance and hope has remained in the midst of travail, misunderstanding, and in some instances even initial lack of welcome. As others today come to this great nation, expecting and deserving our friendly welcome and embrace, let us not fail as individuals and churches to respond in such ways, in the Name and Spirit of Jesus.

Dr. Walls is also a founding member of the John Freeman Walls Underground Railway Museum in Puce. This past summer, about 60 members of Kipling Avenue Baptist Church in Toronto travelled to Puce where they visited the museum and were hosted by Dr. Walls and Baptist Church members of the Puce Baptist community. Opportunity for other individuals and church groups to visit this wonderful area and to be stirred likewise by this powerful story of exodus and promise, may be explored by writing Walter McIntyre (initatives@baptist.ca) or myself (ljbarber@baptist.ca). You may also directly contact Kipling Avenue Baptist Church or First Baptist, Church, Puce; and see this site.

The lives and witness of fellow-Christians - of Scripture, history or contemporary times help to challenge, stimulate and instruct us in the way of Jesus and in the Way of God’s Kingdom into which we have entered. Champions of the faith, comprising a great 'cloud of witness' (again, we all have them) help to instruct and to inspire. They have run the race with special gusto, sacrifice and determination. They are heroes of the faith.

St. Paul, in Romans 16, St. Paul both greets and give thanks for the many who have enriched his life and who have shared (and continue to share) ministry with him, in the Gospel. Some have been, literally, his relatives while others have become new family-members of the faith. Some have mothered him and others in their Christian walk, nurtured and cared for him, served as example in their sacrificial provision and servant-like faith 'in the Lord.' With others, still labouring with him probably in Ephesus, the Apostle wants to greet and be remembered to the saints who are gathered and serving together as God's Family in the great city of Rome.

The Gospel is all about relationship. The Apostle draws our attention to such saints, heroes, care-givers and faith-pointers who lovingly and pointedly, in families of both of natural and Kingdom bonds, remind us of how blest we are. In such Godly families and relationships, as the lovely Old Testament phrase has it: ‘We are bound together in the bundle of life.’

One late summer day when visiting a faithful, stalwart deacon, I found him with his sons and other employees out by barn and sheds, busy taking in grain and lifting it, via power-and-pulley machinery, high up into the 60 foot elevator. The younger brother shouted down from his lofty door, Coming up?! Hardly thinking, I started up the metal U-shaped rungs that lifted me perpendicularly to the ground. I climbed resolutely, hugging flush the rough cement of the silo. Half way up I began to think of what I was doing: I was mountain climbing (sans rope) and the silo-side sloped outward, about to leave me hanging. My sense of pressing down and back did not square with the reality of my gradual straight-up progress.

And getting up was the easy part. After entering the small door and looking around in the silo-top interior at the grain that was already gathered to nearly the door’s inner sill, and making some small-talk to the attendant with fork to clear whatever, I realized I had yet to make the steep descent, downward. Sticking one foot out and down and feeling for the step and purchase there, my heart was in my throat. Breath stuck and body sweating, somehow shortly, mercifully, I was safely back on the ground. As I tried to look like it was nothing, the sons and farmhands were gracious enough to look like they didn’t know that I was as frightened as I was.

Find a symbol and climb it. Or ride it, as the case may be. (Nike rides a swish; Apple rides a – well, an apple). There are actions and visuals that depict much more than they could ever possibly say. When I climbed that silo (again, totally unaware of any impact to follow and hoping the impact wasn’t the splash of me hitting the ground), something happened that I could not explain nor contain. The fact that ‘a pastor had climbed a silo!’ was noised throughout the region no doubt with attending snorts, but also of appreciative thoughts and words, that I could never have predicted or planned. Intrigue. I had got their attention and, perhaps, just a little of their respect.

Perhaps every context and every culture, and every local church locus or field of missional endeavour, has some key, some symbolic action (born of awareness or not), some tie that will bind us with others in the ministry or make people curious about the message. There may be something sown in the minds and hearts of people for a very long time, and perhaps with influence that is very far spread. There may be many such symbolic actions or depictions and it may well be that one simply lucks upon, or providentially finds such. Perhaps it cannot be planned or managed. Yet, as we begin or continue ministry with eyes wide open, perhaps there can be things we may simply do, sometimes frightening things, the results of which will reap dividends and results that we could scarcely imagine.

Maybe we don’t plan for it, but it suddenly comes to us as we set out to do our job and seek to enter into the life of the people whom, or with whom, we serve. Incarnational presence means ‘being there – showing up.’ And then we do what it takes, learn to do, by trial, error and reflection, what may be most helpful and best.

Jesus was embedded in Jewish culture (home, life, synagogue, village, Roman political realities) for thirty years before he came forth into public ministry. Thus God chose to ‘show up’ and to give Himself to, and then for, His People. Giving ourselves to people opens the door for us to bridge to them, and they to us, the wonders of God’s Presence, power and gracious purpose. It says we have entered their lives. Pray God they will enter into the abundant Life that we may come to share.

Think about it. What was, or what might be, that symbol in the context of your ministry? When you happen upon it, or it comes to you, climb it or ride it.

CBOQ Missional Initiatives 2010 from Laurence Barber on Vimeo.

Craig Van Gelder & Alan Roxburgh - What is Missional Church? from Allelon on Vimeo.

Who are we, in and for these days? In our various contexts and in all the varieties of culture around us, how shall we now live - and serve?

Alan J. Roxburgh echoes these thoughts in his book, ‘Missional Map-Making’ (Jossey-Bass). Here’s Al’s take on some of this:

“ . . . The Church in all its forms is a work of the Holy Spirit. That being said, today’s church requires a transformation of imagination, organization, practice and leadership. In the young church in Jerusalem, for example, this transformation of imagination was wrought by a geographical shift of its centre from Jerusalem to Antioch. Jerusalem represented the assumption that the ways of religious life that had worked for centuries, the sense of a continuous, developmental process from all that God had promised in the Old Testament to its fulfilment in Jesus and the birth of the church, would be a seamless development of this past. This church, as Acts 11 makes clear, was almost totally Jewish in composition. The overarching assumption in Jerusalem was that Jesus’ death and resurrection fulfilled all the expectations of Jewish hope, and the young Jewish church was its fulfilment. The early church was and would remain Jewish in form and nature because Judaism was the young church’s map. The Jewish church was rooted in Jewish practices, rhythms and leadership forms. Jerusalem represented continuity and equilibrium; it was the central metaphor for all that God was doing. Within the young church’s imagination were assumptions about what it meant to be the people of God as well as God’s relationship to the rest of the world and the future of the community formed by Jesus. But this map would undergo a radical transformation that shifted the young church out of one world and into another.”

Some instruments have strings and bows, others - reeds and keypads; still others are comprised of brass parts and valves. One blows or strums or strokes mouthpiece, drumhead or wire. What incredible diversity - but what a unity of sound that reflects the head and heart of composer, the magnificence of the maestro, and the skill of each player.

We do not do mission or ministry in patronizing ways to individuals or in the various cultural contexts, to the very different people-groups of the world. It is not that one culture or way (our culture and ways) is better or best, nor is our gift, experience,or perspective (in how to live out the Gospel and to follow in the Way of Christ) is the only way things are or really should be done.

We need all the cultures, perfectly tuned, cleaned, refined and revealed in the uniqueness of contribution. In God's ourposes for each, and together in His Kingdom orchestra, with all of the peoples of the world binring the best of their creaturely gifts.

Differences (vive la . . .!) as well as the common similarities of humanity (or musicality) all contribute to the praise and glory of the Creator and the Redeemer who is putting things back-to-right and allowing us, and every culture under the sun, to play our individual and collective parts.

God's people need each other, and the cultures and peoples of the world need to find their place in the great orchestra of God's praise. Our job in mission is to help them do that as we introduce them to Creator, Redeemer, Orchestra-Leader.

The music of the spheres and the music of all Creation is reflected through both the diversity, harmony and wonder of God's glorious purposes.

When St. Paul visited Ephesus and spent several years of ministry there, he would have seen the Nike swish, very similar to that which has become almost ubiquitous in our day. Visiting Ephesus, I too saw an ancient stone carving of the goddess who personified victory during the time of Greek culture prevalence. The ruin depicts the goddess in a posture from which emulates the same basic design in the modern symbol.

This winged goddess had as her Roman equivalent, Victoria. Often portrayed as the divine charioteer, she and her siblings were known as close companions of Zeus, the dominant deity of the Greek pantheon. In Greek art she is shown flying above battlefields rewarding the victors with glory and fame. This goddess of victory, speed and strength was one of the most commonly portrayed figures on Greek coins. Names such as Nicholas and Nicole come from this ancient goddess and mean: 'victory of the people.'

Modern advertizers know that symbols are important as part of their branding and advertizing positioning. The Nike swish and the Apple apple say what a word or words no longer have to say. At one time, Nike advertisers included the name along with the symbol; now the symbol says it all.

Christians still live in a subculture largely dominated by words. Our culture has moved not always to exclude words but by accenting sight and sound, emotion and movement, with which emphases many in our churches are not yet comfortable.

Even bad symbols are powerful symbols.

Visiting the ancient village of my ancestors, in Suffolk, England, I found that the walls of the large church, where little baby Barbers were christened for many generations, had been whitewashed. Like so many others, some of them now revealed by intent and by time, in all likelihood pictures and murals lie buried underneath many layers. If removed, one could again see depicted many stories and characters of the Old and New Testaments.

In a day when most people were illiterate, and if there was a Bible, it was chained at the altar rail of such churches, one way of portraying and augmenting the power of Bible stories was by painting them, often in vivid, colours and striking and compelling scenes. Post-Reformation iconoclasts (such as a man named Dowsing in that area of East Anglia) insisted that such idolatrous pictures be covered over with layers of paint and whitewash. At the same time, wooden and stone carved heads of saints were knocked off in niches and on baptismal fonts. Rood screens (often with elaborately carved and painted Bible characters and stories) were torn out and, in many cases, stained-glass windows, depicting similarly such stories but in the medium of glass, were also destroyed.

But symbols, per se, are not evil. They are pointers. They are icons or windows to something or Someone beyond. They become idolatrous only if they are worshiped in themselves, rather than giving due honour and worship to the One to whom they ultimately point.

One pastor tells that while watching television an advertisement for cat food came on. He pointed to the television so as to direct his own cat to the food and furry friends depicted there. Look, there are some of your friends! His cat merely came over and sniffed his fingers. The same happens, in effect, when we see only the pointer (the image, the icon, the symbol) and fail to see what it is pointing us toward. So, the hymn-writer writes: Beyond the sacred page, I seek Thee, Lord.

Advertizers putting their brand on things, and symbolize our world. Christians would do well to re-symbolize their world too, regathering and creating anew those helpful pointers to the Presence of God and His Kingdom rule which all should be, and perhaps are, longing to see.

I am reading and appreciating a new book this summer: "Deep Church: A Third Way Beyond Emerging and Traditional." (IVP Books) The author is Jim Belcher (M.A., Fuller; Ph.D., Georgetown, founding church planter and lead pastor of Redeemer Presbyterian Church in Newport Beach, California. Here's a blurb from a related web-site that introduces it very well. You might want to order it through our ReadOn Bookstore.

Feel caught between the traditional church and the emerging church? Discover a third way: deep church. C. S. Lewis used the phrase "deep church" to describe the body of believers committed to mere Christianity. Unfortunately church in our postmodern era has been marked by a certain shallowness. Emerging authors, fed up with contemporary pragmatism, have offered alternative visions for twenty-first-century Christianity. Traditionalist churches have reacted negatively, at times defensively. In Deep Church, Belcher brings the best insights of all sides to forge a third way between emerging and traditional. He offers measured appreciation and affirmation as well as balanced critique. Moving beyond reaction, Belcher provides constructive models from his own church planting experience and paints a picture of what this alternate, deep church looks like--a missional church committed to both tradition and culture, valuing innovation in worship, arts and community but also creeds and confessions.

So, perhaps really just trying to break the ice, I said: “Well, I see that your church sanctuary could seat about 300 people – but somehow you have managed to ‘grow’ it down to 30. But – not to despair: Jesus only had 12 or so to start with!”

Pressing on, I asked: So, what would it take . . . what kind of church would prepare and send out 30 missioners this week, rather than those 30, or their leaders at least, ruing the fact that ‘what a shame that we only have 30 people around here anymore to ‘run the church?’”

Could this church be perhaps one – perhaps the only church in this community, that is preparing its people to actually 'go', or at least ‘as they go’ – to be missioners, as opposed to paying pastoral leader(s) (if we can any longer afford to) to do religious things (trying to get congregants to help – though mostly ducking when the nominating committee draws night)? Are we paying somebody to do our ministry for us, and are we committed only to doling out religious goods and services 'on our turf' (ie. the local church building), when we (or the 30 who are left) manage to bring a friend, having attracted them somehow to the programs, and to the building, of the local church? Attracting them to our building and programs and necessarily extracts people from where they usually live and move and have their being (i.e. the neighbourhood, work, where they work-out, etc.).

And then there is the question as to whether we have merely attracted them to our church sub-culture (not that that still cannot be a valid 'means to a good end), or whether we have actually introduced them to Jesus and to the Life He called abundant.

Church people are trying to get people into church (read: building, programs, etc.) whereas Kingdom people are trying to get church people prepared for their out-in-the-world, thank-God-it's-Monday, life.

Life in the Spirit leads us to Worship in the Spirit, and vice versa. So it’s more that planning and preparation, practice, processes, programs, procedures and performances. It’s the conducting of the flow of the Spirit, as if Water was flowing through us wee bits of pipe, to assuage the thirst of spiritually dry and shriveled lives.

It is by God that we live and move and have our being. Apart from Him we cannot exist. Our recognition of His Presence,  Power, Provision and Protection (in all of life) is essential. Without Him we are nothing – we can do nothing, we will be nothing; indeed, we shall cease to be at all.

YOUR KINGDOM COME; YOUR WILL BE DONE ON EARTH, AS IT IS IN HEAVEN.

God wills to, and will, re-establish all aspects of His rule, in all aspects of life and in all places in the cosmos. Once more the earth is beginning to resound and to resonate with His creation (and re-creation) purposes. Despite all the seeming evidence to the contrary, each day God’s people – hopeful, Easter-resurrected people, see evidences of Kingdom coming.

Beginning with Persons and with a People (and all through the One in Christ who redeems, releases, restores, resources them), God reclaims from the Enemy what was willfully submitted over to him, in our early-days Rebellion – resulting in the brokeness, sickness, incompleteness and estrangement of the world – and of so much within it that still reveals sin’s taint and stain on the earth. But the flow has been reversed in Christus Victor, through His triumphant life, death, resurrection and ascension and as Christ-followers believe and live out new life in the midst of that flow. As when He was present with us (having pitched His tent for awhile among us  – cf. John 1:14), Jesus claimed: ‘The Kingdom of God is among you; the Kingdom of God is near you,’  – so Kingdom people, Easter-resurrection people also (may now) go into all rooms and spheres of creation, there to announce with boldness that ‘the Kingdom is near, the Kingdom is present. This happens daily – or it is supposed to, as we believe, go, act .. .) as an obedient, sent, ruled-over People (persons individually and more so, collectively, together as the Church) shows up among the peoples and places of the earth, showing and telling the Good News of God’s reign. Thus, the Church proclaims and reveals (and again makes incarnate) the Presence of God in Christ, begotten anew by His Spirit, as He lives and reveals Himself among and through the ‘concrete’ and gifted expressions of each member of His Body, and through the Body as a whole.

GIVE US TODAY OUR DAILY BREAD.

Paramount to Kingdom coming and to God’s purposes is the Creation Purposes God has had, and continues to have, for this world, for each inhabitant, whether living creature or inanimate object (from macro to micro). The Creation will be restored. Indeed, it groans still, awaiting the full redemption of God’s people (though this has begun in Christ and where the Church takes seriously once again, in and through the Second Adam, it’s Creation and Re-Creation mandate). O the potential for the More, already, though the fullness of what is longed for is yet to be (revealed). God feeds his people and His world with what is needed for surviving and thriving  – for beauty, joy and delight in His purposes. As Calvin put it, God is as interested in sewer-systems as sanctification – i.e. for the health of cities and the restored wholeness of all creation, as for the cleanliness of the soul (and indeed for the whole being of each individual) for whom Christ died and came to release so to be fully Human once more. The context is daily and in the now of our lives. We live in space and time – and we may (and are to), through prayer and prayerful-faithful, living pull down (or into from the dimensions of the spiritual Real) into this space-time continuum, the realities and provisions of the Eternal. We borrow from tomorrow. We receive all that we need for today from the storehouses of the Eternal, which is very near us, had we eyes to see, and faith to believe. Heaven on earth living (or earth lived as permeated by Heaven) is possible as fore-taste even now, because it is filled with and animated by God’s Glory and with that Food, both physical and spiritual that daily we need.

AND FORGIVE US OUR DEBTS AS WE FORGIVE OUR DEBTORS.

Not only is our creaturely purpose restored and made possible (albeit incomplete still in its manifestation (but still present in its Reality) and even in our taking seriously the possibilities), so also are our spiritual needs are met through the provision of God in Christ, and as applied by His Spirit to His willing and obedient servants. We seek the forgiveness of our sins, both as individual and as a collective humanity, for we all have and continue to come short of God’s glory and purposes, we continually missing the mark, we continually leave undone the things we ought to have done and we keep doing the things we should not do. We have unclean lips (cf. Isaiah 6) and we live among a people of unclean lips. Our only hope is the eternal (and daily) Grace of our Lord Jesus, as typified in Isaiah’s temple vision, by the Angel’s taking (with tongs) a live coal from off the altar and touching our lips (as he did Isaiah’s and, indeed, by purifying all of us – both once for all and daily and continually, through the provision of God in Christ at Calvary).

Yet, it is not enough that we have our own spiritual needs met, and those of our new friends and companions – fellow-travelers in the Way, the Church of the Living God. Indeed we are concerned with both the vertical AND with the horizontal of our personal relationships and accountabilities; so we are to forgive as we are forgiven. We forgive others (and those beyond our own family and friends) as we would ourselves be forgiven. We seek to forgive and to receive forgiveness from the people, within the Body and without, whom we harm and neglect in so many ways – again, by doing things towards them that we should not do, and in not doing things towards and for them that we (brother and sister keepers as we all are) ought to have done.

AND LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM THE EVIL (ONE).

Our spiritual and physical well-being – our very lives calls for God’s protection (and so from Him we humbly ask it) as well as risky, faithful, obedient living with Him. When we dare, we will suffer; where we risk, we will fail; we will get hurt. Our very lives are at stake. And although in some ways we are to take on Satan’s Kingdom, plundering it (as He is bound in the sense of no longer ‘deceiving’ (i.e. having full or primary sway over ‘the peoples’ as in times of old-covenant living, when otherwise God’s primary purposes, light and love was displayed through God’s People Israel), we do live in great danger. Christians are involved with Christ in a kind of mopping-up operation (as in post-D-day Second World War motifs  – but not yet VE Day). In these times, until the full and final Revelation of Jesus as Lord on the Great Day of His return, we can still be harmed, maimed, even killed – as God wills or permits, for humankind’s greater good and His Glory. Whether in attack or defense-mode, believers in pursuit of faithful obedience in the world and realms where the Evil One still retains significant power and influence, still need protective armour (as per Ephesians 6 images and realities). We are still too easily seduced and we succumb easily and readily, sadly still, when we venture forth, or lag behind in our own strength, land when leaning upon our own resources and understanding.

But our Lord said, ‘I saw Satan fall . . .’.  and He tells us apprentice-disciples that ‘all power is given Him (Christ) in Heaven and earth; therefore, as you go – make disciples . . .’ So, our missional vocations and tasks for all of life compel us to live so as to lovingly touch the lives of others: intentionally sharing the Good News, attending to our world and others as we go – knowing that Christ is Present always with us and within us, by His eternal, ever-present Spirit. We are subject still to temptation and to serious hurt through the wiles and devices of our Enemy. Yet still we may go in the promise of Christ’s Presence and the protection of His Purposes. And after all, no Christian can finally be ‘threatened by heaven’ but rather live in the faith-full knowledge that not only here and now we may know His Presence but also live daily in the Hope that we shall be with Him, for neither life nor death can separate Him from those He loves.

FOR THE KINGDOM IS YOURS – AND THE POWER, AND THE GLORY.

Like a bracket, God’s Kingdom (and with it His attending Presence, Purpose, Power and Shekinah) surround this His world, the universe and all people, places and things within it. Beyond space and beyond time, as well as within space and within time, God alone reigns supreme. His Kingdom shall never end; His purposes will never cease; His promises will never fail. Not ever. So it is – has been from the beginning (as we comprehend space and time) – and before; and so shall it ever be – beyond all time. Amen and Amen.

FOREVER.

AMEN.

- William Cavanaugh, ”The Church as God’s Body Language”

- Lesslie Newbigin: 'The Household of God'

Enjoy.

Rob...