Organic Community

Summary
Joseph Myers does not waste time or words in his short but powerful guide to creating “organic order.” The book is built on a contrast between creating a master plan for community and working at being a community environmentalist. This lends itself easily to his structure of taking a catch-word for master planning and replacing it with a environmental approach. The nine organizational tools he chooses (patterns, participation, measurement, growth, power coordination, partners, language and resources) will hit home with any church system. The book is a response to all the leaders who found themselves deeply moved by “A search to Belong,” but needed more explanation on how the four spaces really effect an organization and leadership.

Observations
Myers brilliance and audacity are immediately apparent in his ability to get Randy Frazee and Bill Donahue (the fathers of community master planning) to write forewords to a book that deconstructs their models of ministry. In the “The search to Belong” Myers has a posture of anecdotal humility concerning his discoveries. And though Organic Community is a response to the “what now question” Myers seems more confident and speaks from practical experience. Though I like the title and the language of the book it seems fairly trendy to be talking about something being organic and leaders becoming environmentalists.

Believe
Each organization tool elicited it own emotion from me as a reader and church leader. When I read about moving from prescriptive patterns to descriptive patterns I felt like saying “yes” and copying the chapter of for my leadership team. After reading his chapter on participation as moving from representative to individual I felt a need to repent and ask several peoples forgiveness. He talks about how no one wants to simply fit in our well-designed plans, or be a token participant. I am sorry to all those people who have been asked to do something they had no gifting, desire or ability to do. The chapters on measurement and growth are great, but the next chapter that really stirred my spirit was on power. I have been reacting to positional power for years, but realized while reading this chapter I had been advocating flat power verse what Myers calls “revolving” power. Flat power sharing would look like a flock of geese flying in a straight line. What we really need is a revolving system of power where the person who can take the project forward at that moment has the permission to step up. When I read about coordination and partners I was frustrated by what Myers had to say. I think he was right in both cases and now I have to change my approach.

Doubt
I think the kind of organic order Myers describes can be implemented into a system built by master planners. I think this is why Frazee and Donahue both liked the book. Even as Myers is reacting against master planning he advocates giving the “project” the power to avoid positional authority. What is a project if it is not a plan making an object or goal the end result of relationships. Myers provides what I might call the new leadership principles for environmentally savvy leaders. In the end it does not interact very much with the 4 spaces of belonging. He provides many great anecdotal examples from his own business, but provides few descriptive examples of what the system of organic order would look like in a church.

Assess
This is a valuable resource book for leaders who desire more natural belonging in their current community structure. Each organizational tool can be tested, applied and discussed in the community individually. Myers greatest strength is his ability to infect changed without proposing another prescriptive model of community.

Organic Church

Summary
Neil Cole desires to strip the church down to its DNA and from this basic unit to restore health and maintain healthy reproduction and multiplication. Cole’s focus is on growing the Kingdom of God rather than an individual Church expressed in a one-day, one-hour worship event. The basic unit of the church is not simply an individual, but two or three individuals. At this size he argues community, accountability, confidentiality, flexibility, communication, direction, and leadership are all operating at their strongest levels. The model for Coles understanding of Churches DNA is taken from the life and ministry of Jesus. He uses an acronym to simplify the goal of the church as being expressions of divine truth, nurturing relationships, and apostolic mission.

Observations
The nature of Cole’s arguments and solutions reminded me of the books and articles I have read by Joel Comiskey, Ralph Neighbors and M. Scott Boren. The reduction of the church to its smallest parts is a common approach taken by the cell church and house church movement. Cole’s advantage and distinction over these other authors is simply that his movement is American in origin. Most cell church authors and leaders have seen great success in other countries and transport their models to the stagnant church in the West.

Believe
In a chapter called “We all began as Zygotes” Cole makes a statement that has stuck with me. “Realize that no matter how inflated you think the world population is we are only on generation away from extinction if we do not have babies.” He was making an excellent point about focusing on shaping healthy people and communities that will shape the next generation. Simply reaching more people is not a good enough goal. The cause of the Kingdom needs the reproduction of healthy people and systems who are fruitful and multiply their efforts.

Doubt
I find myself more and more frustrated when authors represent Jesus ministry and the early disciples as cell churches and accountability groups. Jesus did his ministry with a small group of disciples inside the practice of synagogue and temple Judaism. Paul shared with the Jews in the synagogue, not to ask them to leave the synagogue, but to embrace Jesus as Messiah. The other assumption about organic churches I would like to challenge is their dependence on a myopic reading of scripture. The divine truth component of Neil’s DNA is accomplished through reading large portions of scripture. While the practice has a high potential for spiritual formation, it assumes if people simply read the Bible through their lenses with 1 or 2 other people they will have no problem discerning the direction and will of God. This assumption ignores the benefits and wisdom of tradition, reason, broader experience and spiritual gifting (teaching & prophetic).

Assess
Cole has a strong understanding of Kingdom multiplication and health at the smallest levels. Any cell church or small group would do well to model their discipleship on the characteristics Cole gleans from the life and ministry of Jesus. The description of the churches DNA as an expression of divine truth, nurturing relationship and apostolic mission is validated by both the Biblical commission of the church and its historical purpose in God’s salvation plan. Organic Churches will certainly help bring the Kingdom of God to the world. The weakness of the Organic Church is its lack of vision for larger organization that brings the fruits of the Kingdom like national peace and justice. The Organic Church is overly focused on personal holiness rather then a more holistic social holiness. Finally, Organic Churches promote a strong but naive understanding of the Bible and it role in forming Christian community.

Conspiracy of Kindness

Summarize
Steve Sjogren’s creates an excitement and a hope for new possibilities in the area of evangelism. He describes the conspiracy of kindness as evangelism for the 90% of Christians rather than the 10% of gifted evangelists. I intend to walk my leadership team through the book in the next 10 months. The servant style of evangelism Sjogren describes focuses of showing God’s love is practical ways with no strings attached. The projects he describes as “Low Risk, High Grace” include washing windows, cars, and toilets for free. These projects allow more people (small groups and children especially) to find practical ways to bring the love of God into their neighborhoods and cities. Sjogren emphasizes the importance of showing people God’s love for them before we tell them about Jesus.

Observe
In the chapter titled, “Five Discoveries That Empower Evangelism” Sjogren lays the foundation for why he believe servant evangelism is effective. First, “People Listen When I Treat Them Like Friends.” This reminded me of the work being done by Brian McLaren and Jim Henderson to emphasis the importance of relationships in their books, “More ready then you realize” and “Ordinary Attempts Guide to Evangelism.” Sjogren’s second point was, “When I Serve, Hearts are Touched.” The power of service to bring the Kingdom of God and love of God near is a recurring theme in the work being done to redefine the church as missional by Leslie Newbegin, Darrell Guder and many others. The third discovery made by Sjogren is, “As I Serve, I Redefine the Perception of a Christian.” For many years the church and its leaders believed that people were looking for the church to be redefined. Today Sjogren joins voices like Donald Miller (author of “Blue Like Jazz”) who argue that people need to have their perception of what a Christian is and does redefined. Discovery number four is titled, “Doing the Message Precedes Telling the Message.” This is an area where I find servant evangelism to separate itself from other cognitive and apologetically based approaches. Sjogren seems genuinely focused on bringing the Kingdom of God to people rather then supply an evangelistic bait and switch. The final discovery he shares is, “Focusing on Planting, Not Harvesting.” In this section he highlights the mal forming practices of only counting conversions & baptisms as marks of successful evangelism.

Believe
I believe Sjogren is championing an evangelism model and program that is fun, easy to understand, and well intentioned. He admits that at the start of any of their serving projects people expect the normal strings to be attached. There is no way to short cut the time needed to build relational trust with those being served. The greatest strength of the approach is its ability to mobilize people to do something loving for their community. Many times we prepare people to death, with little to no action ever taking place.


Doubt
My greatest doubt about the legitimacy of Sjogren’s model is its connection to the real needs of the community. Servant evangelism sprinkles God’s love all over the city like a salt shaker. Unless the community of churches is willing to take the next step to invite those who “taste and see that God is good” into deeper love and relationship, we are simply making people more thirsty. I am not making a judgment against Sjogren and his community, but rather challenging those churches who might begin this model of evangelism without counting the cost of loving the people who would come for more help and healing.

Assess
The theological motivation and practical methods found in this book are a solid foundation for servant evangelism. I hope to process and practice the ideas for bringing God’s love to others with my own leadership team. I have heard the challenge from Sjogren to start doing something (anything) to show God’s love to others in a practical way. It is my goal to combine this passionate desire to love others with the real and felt needs of our community in Salem Oregon.

The Missional Leader

Summarize:
The first agenda of “The Missional Leader” was to describe the culture and environment in which the North American church currently exists. The authors distinguish the difference between a missional orientation to life, ministry leadership verses a repackaging of church growth strategy using missional language. The pastor as shepherded and the pastor as CEO are compared and contrasted with what they call the missional leader. Building on the theological foundations of Darrell L. Guder, Leslie Newbegin and others Roxburgh and Romanuk seek to outline the skill and structures needed by those who wish to create missional environments for the sharing of the Gospel of Jesus.


Observe:
In describing the context of the church in North America the authors label three zones of missional leadership. These zones assume the church is in a state of change and will continue to experience high levels of change. The emergent zone is a time of pioneering, creativity and experimentation. The performative zone arises out of the emerging success and has a galvanizing, systematizing and controlling effect on the culture of the organization. The reactive zone describes the crises that occurs when the system and structures of the performative zone stop producing the great results they once did. In the reactive zone leaders often respond to the confusion and instability by managing and reinforcing (working harder and longer) on ineffective systems. These situations need leaders who will transition into a time of creativity and emergence. Many North American congregations and denominations are currently in the reactive stage of organizational life. The temptation of these organizations is to focus on programs, alignment and a quick fix. The road to becoming a missional organization requires the leader to address both the culture they exist in and the culture they hope to create.

Believe:
Roxburgh and Romanuk believe there is a model for leaders to follow to address the rapid change and instability in our organizations and culture. The skills they hope to share with leaders are focused on engaging culture and the Spirit of God through what they call a “Missional Change Model.” The model has five steps that are not linear, but can be described as sequential. The first step is “awareness” and is what I would describe as an environment where listening to God and others is the number one value of leaders. The second step takes what has been learned through listening and seeks “understanding.” The skill articulated for engaging in these activities are: Dwelling in the Word, the Daily Office, and Hospitality to the Stranger. Leader are then encouraged to connect their awareness and understanding with a process of critical evaluation including culture, the organization and their leadership. A leader is encouraged to undergo a 360 evaluation in the areas of authenticity, self awareness, conflict management, personal courage and trustworthiness. Once the first 3 steps are in motion it is time to “Experiment.” This is when people who have been taught to hear from God and each other are challenged to action. The final stage of the change model requires a commitment to what is essentially the new structure and system for engaging culture with the Gospel of Jesus.


Doubt:
The authors speak of creating a safe place for imagination and experimentation. They also encourage leaders to maintain a sense of stability in worship and teaching during these times of confusion and change. This seems like the appropriate advice for those hoping to transition or turn around and existing organization. Those who are starting new organizations do not always have these standard safe places of worship and teaching. Can an organization successfully re-imagine their structures of worship, or pedagogies for teaching? This is precisely what some new churches are attempting to do. They are finding new ways to re-image their Worship Gathering as a community participating together and teaching one another. They are transitioning out of a consumer based (expert) culture of teaching and worship. In this situation they find themselves desperate for stability, but still yearning for creativity.

Assess:
“The Missional Leader” treads the dangerous water of presenting models and applications for the postmodern condition of the culture and church. The “Missional Change Model” asks the right questions and forces leaders to acknowledge their need to learn. Becoming a missional leader seems to present an incredibly high and difficult challenge of both engaging culture and creating new environments. Roxburgh and Romanuk suggest a return to several spiritual disciplines to navigate these challenges by hearing and following the Spirit of God. They present a model of leadership that honors both God and the people who make up the church.

Missional Church

Summarize
The “Missional Church” was edited by Darrell Guder but much of the books richness and depth come through its diverse voices. A great team of theologians and practitioners have joined their knowledge and experience under the banner of resending the Church in American. Unlike many how to books the challenge of reaching America with the good news of Jesus and his Kingdom is presented as a monumental challenge. The “Missional Church” undertakes the task of presenting a missional theology of the church that is: biblical, historical, contextual, eschatological, and practical. Under girding this theology is the assumption that mission is understood and derived from the very nature of God, mission Dei.[1]


Observe

The Missional Church” describes the context and environment for sharing the gospel in both North America and Canada. Craig Van Gelder describes the postmodern condition and its transitions in culture and society in connection with consumerism, the self, and truth. Van Gelder does a useful overview of the Church as it experienced Christendom, denominationalism, and the church growth movements. After establishing the context of the mission George Hunsberger provides and inspirational call to be the people of God bearing the Good News: The Reign of God is at Hand. Hunsberger describes the Reign of God as the teaching objective of Jesus and the historical prophetic visions of shalom characterized by peace, justice, and celebration. The church experiences the Reign of God through the biblical images of gift and realm which are received through the acts of repentance and faith.[2] Lois Barrett provides specific direction for a church seeking to have an apostolic ministry in our present day context. Barrett uses the familiar example of Jesus as preacher, teacher and healer to illustrate how these objectives look different in the environment of God’s reign and new citizenship. Inagrace T. Dietterich help make missional theology a practical reality in his chapter on “Missional Community: Cultivating Communities of the Holy Spirit.” In this chapter he applies missional theology to the practices of Baptism, Communion, accountability, discernment, and hospitality. Alan Roxburgh is the one who helped me see the amazing spiritual formation that can take place through the practice of hospitality in his book “Missional Leadership.” Roxburgh uses several diagrams in his chapter entitled “Equipping God’s People for Mission” to illustrate a community that is both open and committed. He uses the language of creating a pilgrim people of God seeking God’s reign and a bounded Covenant Community committed to living out God’s Reign.

Believe

Guder describes the belief and commitment of the “Missional Church” in his chapter on “The Particular Community.” This quote is found in the context of describing a churches move from Parish to Mission Community.
We believe that we are the church, that is, we are a community of God’s called and set apart for witness to the good news of Jesus Christ. We are blessed to be a blessing. As the Father has sent Christ, so Christ sends us. Jesus Christ has defined us as his witnesses where we are. We believe therefore that the Holy Spirit not only calls us but also enables and gifts us for that mission. Our task is to determine the particular focus and direction of our mission. We are to identify the charisms given us by the Spirit for mission. We have the responsibility and the capacity through the Holy Spirit, to shape ourselves for faithful witness. Our purpose defines our organizational structures – which means that our mission challenges us to re-form our structures so that we can be faithful in our witness.[3]
This statement encompasses many of the teams values: a sent people, Trinitarian, gift driven, and changeable. Guder communicates with accuracy the most foundational beliefs and values for those who hope to be apart of a missional church.



Doubt
Guder speaks highly of the churches worship gatherings and recognizes their importance in forming a people of God. He has equally high expectations for a dynamic of people on the edge of God’s Church and those who are in the center of covenant community. He believes worship should be carried out by “God’s called and sent people,” but it should also “welcome and make room for the curious, the skeptical, the critical, the needy, the exploring, and the committed.”[4] I don’t want to disagree with his vision or goal. I simply have not seen a worship gathering for worshipers that can make room for the skeptic and the critic. Worship should be forming us into people who love the skeptic and the critic, and invite them into our lives. I believe they will feel uncomfortable in sharing their true questions and concerns in a gathering of worshipers. Our worship should seek to continually convert and form the people of God. Those who do not want to be people of God yet are probably not ready to be in our worship Gathering.

Assess

The “Missional Church” reestablishes the eschatological call for the church live out the mission Dei, bearing the Reign of God. The team of theologians and practitioners have skillfully joined together to create a consistent and coherent Missional Church theology. Guder has achieved the goal of presenting a picture of the Missional Church that is biblical, historical, contextual, eschatological, and practical. The “Missional Church” will serve as a primer for anyone seeking to lead or participate in a church in North America or Canada that seeks to missionaly share the God News of Jesus Christ.
[1] pg. 5
[2] Pg 96
[3] Pg 236
[4] Pg 243

A Generous Orthodoxy

Summarize:
Brian McLaren’s book “A Generous Orthodoxy” spends more time introducing, qualify and summarizing its purpose then any book I have ever read. Chapter 0 is essentially an invitation to take the book back, but serves to illuminate many of McLaren’s assumptions about Christianity and the Church. The word generous is used to describe a posture toward others involved in the pursuit of Orthodoxy. Orthodoxy is then defined as “right thinking” in reference to truth, doctrines and theologies. McLaren suggests that along side a pursuit of Orthodoxy an Orthopraxy (right practice) of creedal Christianity should be a primary concern. In the pursuit of right practice (Orthopraxy) people lives and beliefs will be formed by the truth and glory of God. The book illustrates the short falls of Traditional Orthodoxy (right thinking), and how it has not led the church to its goal of unity and love. Each chapter has a unique voice and character contributing to a thesis of generosity and right practice among diverse doctrines and thinking.

Observe:
“A Generous Orthodoxy” acts as a set of glasses for those who move and interact only within their tradition. There is a chapter in the book for almost every major movement in Christianity. The movement is affirmed for their unique and valuable contribution and then challenge to see the weaknesses in their approach. Unlike a frontal attach that would cause people to become defensive, McLaren uses positive stories from alternative traditions to help people see outside their boxes and buildings. Few other writers have dared to identify themselves by so many names: evangelical, liberal, conservative, baptist, fundamentalist, charismatic, contemplative and catholic. Most other works of this kind have attempted to appear objective and removed from the traditions they are describing.

Believe:
McLaren seeks to lead people to an acceptance of both their commonality and diversity. He believes providing understanding will produce a love and appreciation for people of other traditions. He has made the assumption that a Christian who thinks they are finished and right is a dangerous and often narrow minded person. McLaren leads his readers to a place of believing and experiencing a God who is experienced in different ways at different times and places. The chapter on “The Seven Jesuses I have known” illustrates this belief that our relationship and knowledge of Jesus is changing and emerging. Each understanding of who Jesus was had a measure of truth and a focus (sin, healing, teaching ect…), but living with one focus always led to a problem or distortion of the whole person. As one form of Jesus breaks down is allows a person to experience another measure of who Jesus can be in their life and in the world.

Doubt:
I found myself excited, educated and inspired by McLaren’s work to create Christians who are more generous with one another and God. I question weather this journey in greater understanding will produce an atmosphere of practice or apathy. I am interested to know what a Generous Orthodoxy church would look like and practice. In politics the moderate position has been unable to inspire the masses to its mission and purpose. It seems possible that church communities without a strong sense of identity and mission apart from the holy, catholic, apostolic, “Generous Orthodoxy” church will lose momentum and commitment.

Assess:
McLaren makes the correct observation that Orthodoxy is often hostile to those outside of its boundaries. Orthodoxy can be used to abuse as easily as it can be used to encourage and unite. I believe he is correct in pushing the church to believe generosity and orthodoxy should and can be combined. Many would rightly argue that the Holy Spirit is the protector of the church and orthodoxy. This should not cause us to assume that the church has always had the right definition of orthodoxy. McLaren creates a beautiful picture of the church shutting the door to the Holy Spirit, and the Spirit entering back in through the window. The Holy Spirit was at work in the early church guiding them towards truth. The Holy Spirit is still working to bring us into all truth. A Generous Orthodoxy is the consistent practice of humility, charity, courage, and diligence. This does not eliminate the existence or need for doctrines. Doctrines that do not find their root in the statements of the Apostles and Nicene creeds should not be seen as primary or essential for Christian salvation. Secondary doctrines may have importance within a particular denomination, but not as a measuring stick for Christian Orthodoxy. The doctrines required and essential for salvation in Christian orthodoxy can be found in the creedal statements of the Apostles and Nicene creeds. In the final analysis a Generous Orthodoxy is to be caught up in the practice of loving God and all of his creation.

A New Kind of Christian

Summarize

Brian Mclaren’s book “A New Kind of Christian” explores several shifts in theology, culture and philosophy using a novel/narrative style. Polarizing and divisive issues like evolution, postmodernism, hell, evangelism and the Gospel message are discussed through characters in conversation and relationship. Through their struggle for understanding the reader is given permission to engage in what has sometimes been a taboo conversation and line of questioning. In the process a New Kind of Christian emerges who seeks to survive and thrive in a new world. The books acts as a primer for continued conversation and begins to paint what a Christian in a postmodern world might look like.




Observe
A New Kind of Christian, is a tale of two friends on a spiritual journey, but it's also a description of the author's own spiritual journey. McLaren seems to be taking us into his own story and insights. Even though the book is packaged as a novel each chapter has a specific focus and purpose it hopes to achieve. The end notes for each chapter are a helpful place to discover the theologians and practitioners who have directed Brian’s thinking. Great resource books are referenced to process each thought provoking idea and ideological shift. In some ways it is a reading list for A New Kind of Christian including authors like Lenard Sweet, Stanley Grenz, NT Wright and Dallas Willard. .

Believe
The most helpful dimension of McLaren’s book is not Neo’s (character Neil Edward Oliver) articulate explanations for a new understanding of science, the Bible, the Kingdom of God, or education (those were great). Instead, I believe the true genius of Brian’s book is the detailed reactions of those with whom Neo relates with. The feelings and thoughts Pastor Dan and other congregation members express are the struggles a majority of people are having with these shifts. There is a normalizing effect that takes place through reading about the anxiety and fears of others. Pastor Dan is soaking up a great deal of what Neo has to say, but at several points (in reference to hell and other religions) he cannot handle the discussion and “freaks out.” Another helpful interaction is outlined in the last chapter of the book involving a youth worker, angry parents, and a senior pastor. The parent reaction is one that should be expected when they feel their children are being led astray, but through the patience and generous spirit of the pastor and youth workers the situation is eventually diffused. I believe the book provides a helpful picture of the long dialogue and hard work that will be required to emerge as New Kinds of Christians.
Doubt
Two themes that categorize many of the topics in the book are a call to diversity and interdependence. McLaren calls for softening our rhetoric (e.g., replacing good and bad with appropriate and inappropriate[1]). However, in many ways Neo speaks about a modernity that is bad if not evil. “the modern version of Christianity that you have learned from your parents, your Sunday school teachers, and even your campus ministries is destined to be a medieval cathedral. It’s over, or almost over,”[2] It seems possible if not probable for this to encourage many young readers to discard the faith they learned from their mentors. At times McLaren reinforces many dichotomies which follow the modern routine of forcing people to label concepts good or bad. In fact, a Christian could possibly care about being saved from Hell and sin, about getting into Heaven and being good, about having our sins forgiven and being good neighbors.[3]
McLaren’s intention seemed to be a transition from modern individualism to interdependence. Unfortunately, in many respects Neo often looks like a rugged individualist who refers to his church community experiences with a great deal of pessimism. At one point he makes the comment that he had become “isolated as a member of a religious sub-culture”[4] and this experience had not served him well in the long run. His alternative community included swimming with dolphins and going to soccer games with non-Christian friends. These activities illustrate how a Christian might enter into the reconciling work of God in the world. However, it does not illustrate the interdependence of an open community were Christian and non Christian seek and worship God. Neo provides a great example of a missional life on an individual level, but greater questions of community are left relatively unexplored.

Assess
McLaren calls all those who read this book to a self-examination of our “own modern viewpoint.”[5] I found this journey to be both exciting and difficult to navigate. McLaren also says that he hopes for every reader that “you will feel you have made real progress when you turn the last page.”[6] The conversations shared by Dan and Neo provide both hope and confidence for more Christians to engage in these important conversations and debates. The format of the book was critical to its ability to bring issues people are afraid of through a side door. McLaren uses his characters to share his own wisdom and depth as a pastor. While discussing deep seeded theological issues and the postmodern shift the reader is exposed to great pastoral care and relational reconciliation.

[1] Pg 22
[2] Pg 29
[3] Pg 130
[4] Pg 116-117
[5] 35
[6] (xviii)

A Hidden Wholeness

The best description for my experience with Parker Palmers book would be frustration. To speak of the soul, healing and community in a neutral and secular context is outside my convictions and beliefs. Palmer speaks of humanities “endless capacity for self-absorption and self-deception.” I agree with him that community is essential in helping us find our true identity and soul. However, what I am interested in is Christ centered, rather than Humanity centered, community. Palmer’s explanation of the soul and wholeness seemed to move around our need for a Trinitarian God.
Many of the topics Palmer discusses are helpful to understanding in creating an authentic community. The disconnect came because his language forced me to decided on each topic if I could understand wholeness in the same way he had defined it. I could go along with his critique of the secularist and moralism. I do believe moralism has had an unhealthy understanding of self as bad. Before I read Palmer I would have considered myself as fairly optimistic on the goodness of humanity. However, my self is good in that it reflects the creativity, glory and favor of God.
Every time I hear the phrase “The Circle of Trust” I think of the movie “Meet the Parents.” In a terrible way this has ruined this term for me as a serious descriptor of authentic sharing and community. I would like to affirm that I can identify with each of his conditions: Clear Limits (clear expectations), Skilled Leadership, Open Invitations (opportunities for depth), Common Ground, and Creating Ambiance. The most helpful reminder for me in this section was his explanation of coming to common ground through differences, stories and goals. The most fulfilling groups I have been apart of have had clear goals that have allowed for a great diversity in our points of view and experiences.
Palmer’s description of the “focus person” was very helpful. In one meeting I am apart of I see the focus person changing a rotating on the basis of need. It is helpful to think that even if I am the leader facilitator others can become the “focus person” were we as a group are listening to God for them and offering thought on their topic. In other relationships I can recognize that even if I am the “expert” they come to the meeting as the focus person.
When I read about the Quaker understanding of silence I see something that I appreciate and desire. However, I know they have done the work of setting clear limits or expectations for how God is going to work through silence. Most of the people I am currently in contact with do not understand the value of silence. This is actually an area I feel is a growth edge in my own spiritual formation. Between reading both Palmer and Henry Nouwen this semester I am becoming very convinced of the value of silence

Community that is Christian

Julie Gorman’s book on small groups is a thorough and broad picture of what small group community can be. I found the early chapters to be less practical, but they challenged my assumptions. She opened my eyes in her chapter on individualism to just how self serving a small group can be. This chapter was not assigned, but it gave me incredible insights into the environment that we bring our big dreams of community into. This was not the typical “here is a model” book on small groups. I was challenge and equip in a new areas of group formation.
I don’t believe I had ever fully connected a persons personality with what they would desire from their small group. I had certainly not figured out how to lead each personality into a fuller experience of community. The implications of being an introvert or an extrovert were easy to identify. However, I benefited greatly from thinking about how a sensor and a judger would have different expectations. It was also helpful to work through how I could better communicate to both feelers and intuitives. I do not believe my goal is to please all these different personalities, instead it is my challenge as a leader to become more aware and sensitive to the needs of diverse people.
Each person Gorman quoted has produced a prolific book on the topic of community or small groups. What I appreciated most about her book was its combination of broadness and depth. The sections on conflict were especially helpful for me. To often I do not do an adequate job preparing my small groups for the conflict we will encounter. I was recently on a mission trip were the sending organization provided our curriculum. In all 4 of our preparation meetings we were told that conflict will be inevitable and given tools for how to handle it appropriately. The out come was that our group handled their conflict in greater health and speed than any other group I had previously been apart of.
I would suggest this book to anyone serious about becoming a better small group leader. Each chapter presents information in a variety of styles, and I was able to go deep in my areas of interest and skim what I would call the “standard group info.” I appreciated he consistent references to proven experts in the fields of community, spiritual formation, and small groups. As I have already mentioned I enjoyed her work on “The Big Picture of Community” as much as her practical section on “Group Development.”

The Local Church, Agent of Transformation

Summarize
In chapter 2 of Yamamori and Padilla book The Local Church, Agent of Transformation Voth writes pointedly about integral mission and the realities of poverty and injustice. He champions the needs of the poor as more than a handout or single church effort. Voth calls Christians to an “awareness of the complex interactions of the many forces in our individual and social lives as well as in the world (84).” An integral mission will demand individuals and churches to evaluate their understanding of justice and anthropology.

Observe
Voth explains on page 84 that the economic power center determines the shapes of all other community cultural and social structures. It is the lack of justice within the economic sphere that is “the principle—and practically exclusive—cause of poverty (97). ” Voth calls the church to practice biblical justice, be open-handed, and work by means of its social relationships to alleviate poverty (97). In bringing justice to our culture our anthropology is important. Voth makes a great point on page 59, "It is not simply about feeding someone, but about creating a context in which human beings can also regain their dignity(59)." Later he gives this fuller explanation when he writes, ““Poverty is a cruel and oppressive reality. It dehumanizes people to such an extent that it is almost impossible to affirm that the image of God is reflected in them.” Voth presents the challenge of attacking injustice systems while bringing value and worth to human life.


Believe
To believe what Voth is saying is true requires both repentance and change. Integral mission puts a premium on how individuals steward the 90% of the resources they keep. The 10% should be given “out of hand” to help the poor, but individuals still have the 90% at their disposal to bring justice and dignity to our world. As Voth has stated beautifully, “This means that faithfulness to God has little to do with what one gives, but it has a lot to do with what one keeps or holds back for oneself (80)." Helping the poor and creating a culture of justice is a full time vocation for every Christian.

Doubt
Some of Voth’s claims about the poor seem to be overstated. On page 56 he says, “the very existence of the poor is a sign that Christ’s disciples are not obeying the mandate of Deuteronomy.” This seems to be an over simplification of what Voth himself has called a “complex” problem. Effort and money will not be enough to ride the world of injustice and poverty. As long as sin exists in the world, the follows of Christ will have to fight with love, wisdom, and courage the battle against poverty and the injustice that causes it.

Assess
The challenge Voth submits for individuals and the church is to determine the nature of the economic power center and the culture it is creating. This is a skill Voth possesses and will be needed in each culture and community. Upon observing this power center questions should be asked about how it contributes to poverty. The next step for the church involves working within its social networks to advocate for biblical justice. Where possible, the church should use its resources to create systems by which individuals can overcome poverty. Churches are traditionally much better at doing their little part than networking for larger results. Voth’s greatest contribution is the call for an integral and broad attack on poverty and the injustice systems that create it.