Category: Book Reviews

Reviews of randomly assorted books.

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How Clergy Thrive is a short report in the Church of England that was released in October 2020. It provides insights from the Living Ministry research programme, a longitudinal study into clergy wellbeing that has been following four cohorts of clergy and their families. It is substantial research and author, Liz Graveling, presents it well. It pushes in the right direction but, unsurprisingly, falls short of a fulsome exhortation for the cultural and structural changes that are really needed.

I have attended enough “resilience” sessions at clergy conferences to approach a report on this topic with a healthy cynicism. This report avoids many of the normal pitfalls.

For instance, clergy wellbeing is often reduced to a matter of individualised introspection and the promotion of coping mechanisms. Refreshingly, this report recognises that “wellbeing” is a “shared responsibility” (page 7). It notes that the “the pressure to be well”, itself, “can sometimes feel like a burden”. Indeed, “clergy continuously negotiate their wellbeing with institutions, social forces and other people: family members, friends, colleagues, parishioners, senior clergy and diocesan officers, as well as government agencies and market forces.” We clergy live in a complex web of ill-defined social contracts. We are often the least defended from the inevitable toxicities. A recognition of this system is a good foundation.

Similarly, the multifaceted approach to “vocational clarity” (page 9) deals well with actual reality. There is always a gap between the “calling” of ministry and the “job” of ministry, between the way in which the Holy Spirit gifts someone to the body of Christ, and their institutional identity. In my experience, the wellbeing of a clergyperson is essentially shaped by one’s emotional response to that gap. Wellbeing is encouraged by stimulating and supporting a clergyperson to reach an honest, holistic, and healthy equilibrium. It is undermined by arbitrary training hoops and merely bureaucratic forms of institutional support. The short discussion on where annual Ministry Development Reviews are either helpful or not (page 9) or even damaging (page 10) indicates that this dynamic has been recognised. The many “questions for discussion and reflection” are also helpful.

It’s impossible, of course, to read something like this without evaluating my own wellbeing and the health of the institution to which I belong. I have my own experiences, of course, including some significant times of being unwell. Here, however, my attention has been turned to the cultural and structural problems that are revealed.

Take the surveyed statement “I feel that I am fulfilling my sense of vocation” (page 11). It is noted that “79% agreed they were fulfilling their sense of vocation.” This sounds reasonable. However, I’m not sure if that positive summary is quite what the data actually suggests. Only 47%, less than half, of the respondents can fulsomely agree with vocational fulfillment. The other 32% in that 79% can only “somewhat agree”, and a full 20% is neutral or negative.

In many professions this picture might be excellent. Retention rates for teaching, for instance, indicate a 30% loss after five years.1  We must, however, make a distinction between an ordained vocation and most other professions. In ordained life, one’s profession is not just one facet of life, it is holistic (page 7); it captures many, if not all, of life’s parts. Integration of those parts is key to being healthy. How can it be, then, that 53% of our clergy are not able to fully find themselves within the life of the church? From my perspective, this speaks of a consumeristic culture in which clergy are service-providing functionaries rather than charism-bearing persons. Perhaps it simply speaks to an unhealthy culture in which it is tolerable for square pegs to be placed in round holes despite the inevitable trauma. Whatever the case, this isn’t about the church institutions doing wrong things, it’s about innate ways of being wrong; we need to change.

We see glimpses of this same sense throughout. Consider the relative benefits of the activities that are meant to support clergy (page 14). The more positive responses correlate to personal activities or activities that are outside the institution: retreats, spiritual direction, mentoring, networks, and academic study. The institutional supports such as MDRs, Diocesan Day Courses, Facilitated Small Groups and so on, are of relatively less benefit. In fact IME Phase 2, the official curacy training program, scores worst of all!  I cannot speak to IME – my curacy was in Australia – but the rest of the picture certainly matches my own experience.

This is observation, not disparagement. I generally sympathise with those in Diocesan-level middle management. They have tools and opportunities that look fit for purpose, but they so often appear to run aground on deeper issues they cannot solve. Dissatisfaction then abounds. A related observation is this: It appears to me that a common factor amongst the poorer scoring forms of support is that they are often compulsory. This invariably amplifies dissatisfaction. Appropriate accountability and commitment aside, compulsion usually reveals an institution propping itself up through confecting its own needfulness.

Again, when  “sources of support” are considered (page 31), the ones most positively regarded are non-institutional: family, friends, colleagues, and congregation. Senior Diocesan Staff, Theological College, and Training Incumbent score low. This is understandable and perhaps it is unfair to make this comparison; no one is expecting the Bishop to be a greater source of support than one’s spouse. However, the question wasn’t about support in general, but about “flourishing in ministry“, and the picture remains stark. Note, also, that the most negative response that could be offered was a neutral “not beneficial.” If a negative “unhelpful” were counted, the picture might be even starker.

My point is that cultural problems are being revealed. If only 63% of respondents could agree, at least somewhat, that “the bishop values my ministry” (page 49) then this is not so much a problem in our bishops, and certainly not the clergy, but in the institution in which we all embody our office.

Remuneration and finances are also revealing. 45% of the respondents are “living comfortably”, but 81% of the respondents had “additional income” (pages 39-40) which, I suspect, relates mostly to the income of a spouse. To some degree, this is all well and good; a dual income usually means a better quality of life. Nevertheless, the sheer disparity in financial wellbeing between clergy couples with one or two incomes cannot be ignored.  The provision of parsonage housing is a factor; in other occupations accommodation costs generally rise and fall along with household income and dampens the disparity.  More importantly, however, is how this reflects the individualisation of vocation, and the shocking degree to which clergy spouses are simply invisible, for better or for worse, within the Church of England. It is also my experience, both personally and anecdotally, that the wellbeing of couples who are both clergy is not well assisted in our current culture. This is especially so for those called to “side by side” ministry, who share a ministry context and usually only one stipend. It’s well past time to allow for couples to be licensed and commissioned as couples, like many mission agencies do. We need the means to share remuneration packages and tax liability, and, at the very least, the provision of National Insurance and pension contributions for the non-stipended spouse. Our current culture does not allow for this.

Finally, this study would do well to extend its work to take into account the effects of incumbency on wellbeing. I wonder what proportion of the respondents, given their relative “youth” in career-length terms, have reached incumbent status? Incumbency comes with a certain level of stability, power, and protection. Attached to incumbency are checks and balances on institutional power. Incumbents are more clearly party to the social contract between clergyperson and institution. Associates, SSMs, permanent deacons, and the increasing numbers of crucial lay ministers are not as well protected. They do “find themselves overlooked or under-esteemed” (page 35). The increasing prevalence of non-tenured and part-time positions in the Church of England is a structural concern that does effect clergy wellbeing. We need more work here.

How Clergy Thrive has painted a useful picture. There is scope for even more insight. The benefit of longitudinal research is that the story of wellbeing can be told over time. The testimonials in this report reflect this and are very helpful. It is unfortunate, however, that most of the data is presented as a snapshot census-like aggregation across the cohorts. An accurate picture of how wellbeing ebbs and flows as a career progresses would help us all. If we knew, for instance, at what point in their career a clergyperson is most likely to not be thriving, we could respond. If clergy wellbeing suddenly drops, or if it slowly diminishes over time, that would teach us something also.

Like the vast majority of reports, this one struggles to answer the question of “What do we do about it?” How do we help clergy thrive? In the end, it appeals to an acrostic: THRIVE (pages 56-57). It’s not bad. It’s healthy advice that I’ve given to myself and to others from time to time: Tune into healthy rhythms; Handle expectations; Recognise vulnerability; Identify safe spaces; Value and affirm; Establish healthy boundaries.

These principles are applied, to a small degree, to how the existing system might do a few things differently. In the main, however, they describe what clergy have managed to do for themselves. It’s a story of technical changes for the institution, but adaptive change for the clergy. We need the reverse of that.

The life of a clergyperson exists in an impossibly complex interweave of pastoral, strategic, and logistical expectations. Technical changes in an institution often only add more expectation and more complexity. We have a structural problem. We have forces vectoring through things that are too old, too big, or too idolised to be modified. Instead, they are dissipated through the clergyperson, and other officeholders, but not the system itself. Personally, I’ve learned to find my place and peace with much of the machinery, and to look for the best in the persons who hold office. I have done this, in resonance with many of the testimonials in this report, by trusting real people when I can, and by not giving myself, or those I love, to the church system itself.

It’s not enough for the ecclesiastical machine to do things better. It must become different. Take heed of the testimonial on page 25 – “I wouldn’t really trust my diocese to make them aware that I have a mental health issue.” Imagine, instead, that the diocese was for that person a fount, a fallback, a refuge, or a hope! In short, imagine if the church (ecclesiastical) really aligned with being a church (theological). That’s the redemption we need. I wonder if the “big conversation” alluded to on page 6 will help.

Like most intractable problems, the hard thing is not about noting the problem. It’s not rocket science; we “just” need real Spirit-filled personal nourishment and discipleship. It’s the getting from here to there that is difficult. Difficult, but not dire. There are times when the right people are in the right place and it just works. For myself, I hold to a glimpse of how things might come to be:

What do clergy need to thrive? They don’t need an “MDR”, they need to be overseen: a regular conversation with a little-e episcopal someone who can cover them, is for them, and who has their back.

What do clergy need to thrive? They don’t need strategic plans and communication strategies, they need to be treated as the little-p presbyters they are: brought into the loop, entrusted with substantial work without being second guessed, and given space to be themselves without having to watch their back.

What do clergy need to thrive? They don’t need a “remuneration package”, they need to be provided for with decent housing that’s fit for their purpose, enough money to feed their family and prepare for the future, and an assurance that spouse and children will also be backed and supported without needing to beg or “apply.”

Footnotes
1 – National Foundation For Educational Research, 2018

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What a fascinating book. This is about more than management techniques, it’s a distinct vision of how people might organise, relate, and flourish.

Reinventing Organizations is doing the popular rounds. I’m going to approach it, learn from it, and critique it from the point of view of church leadership. The author is Frederic Laloux, about whom I know little. It is wonderfully, helpfully (although somewhat, um, caucasianally) illustrated by Etienne Appert. This is not some tome. It’s like a printed powerpoint presentation, and reading it feels like attending a seminar.

Laloux’ framework builds upon an evolutionary understanding of human organisation. He imagines human society having grown through “sudden leaps” (page 18) from “red (impulsive)” communities characterised by gang-like dominance (page 21), through “amber (conformist)” army-like shaping of the world (page 22), through “orange (achievement)” machine-like enterprises (page 26), and “green (pluralistic)” family-like cultures. He imagines, and this is the book’s raison d’être, a “teal (evolutionary) worldview” (page 38) which is shaped by “individual and collective unfolding… taming the ego… inner rightness as compass… yearning for wholeness” (pages 38-39). This is what he examines, explores, and seeks to apply in the real world.

There’s a lot that is good in his vision, and we’ll get to that, but there are two fundamental disagreements with which I must clear the air first.

Firstly, I disagree with the worldview in which he explores these worldviews (his meta-worldview?). It is typical human progressivism: We were once ancient and primitive, and we have slowly grown more enlightened over the years, passing through the different colours of the sociological rainbow until we find ourselves at the brink of the next leap forward. This is not peripheral to his outlook; his vision has a religious fervour. His language is almost eschatological: “This might sound surprising, but I think there is reason to be deeply hopeful… the pain we feel is the pain of something old that is dying… while something new is waiting to be born”! (pages 16-17).

Such language might be novel in the business world, but it’s entirely familiar to the world of faith and spirituality. This world, however, offers the necessary pushback: A linearly progressive story in which we go step by step into either utopia or the apocalypse is rarely a helpful picture. The best eschatology is an insight into the here and now. The different colours and types that Laloux puts forward are useful depictions, but they are less helpful when locked into some sequence of progression. It is more real to think of them as different facets of what human life is like now, and what it has always been. If only he would talk about organisations operating in certain ways rather than at certain evolutionary stages, his work would be much more accessible.

The fact is, we have always had the dominant reds, and the conformist ambers, and the organised oranges, and the organic-but-not-quite greens, and yes, the wholeness-flowing teals. For sure, they have not always been in balance, but they all have their place, and they all have their ongoing, present value. e.g. red organisations can be excellent in a crisis, or where order needs to be brought in the midst of chaos. These worldviews have always been there. To ignore that is to embrace a sort of generational bigotry which refuses to learn from our ancestors who were somehow unable to “hold more complex perspectives” (page 33) than our much more virtuous generation.

Secondly, and relatedly, his teal worldview is nothing new. It might be that it isn’t particularly apparent in the contemporary Western world, and so it is a good corrective. But he isn’t broaching untapped waters here. At best, he is re-discovering something long forgotten.

Perhaps he can’t see it because of a typically prejudicial view of religion that sees the church as being primarily about “rules and traditions” (page 33) and conformity to hierarchy (“oppression” even, page 24).  It’s clear he simply doesn’t get religion, especially of the organised Western sort, which isn’t stuck in amber-conformity but orange-machine!  I audibly laughed when he assumed that “priests aren’t assigned KPIs, as far as I know” (page 27). He really doesn’t know!

It’s a shame. This prejudice makes this an awkward book to use in a Christian context.  Moreover, it overlooks the deep riches there are in faith traditions, including Christian spirituality, that actually supports his teal worldview.

For instance, the language and concept of vocation or calling is ever-present in his teal world. Similarly, the sense of belonging and organic flourishing resonates with Biblical imagery of being members of a body, in which we not only exercise our gifts, but we are a gift of grace to the larger whole. Organic organisations have been part of missiological thinking for some time now; the lifeshapes framework of a couple of decades ago may not always be practiced as it is preached, but it looks to biology in the heptagon and speaks of “low control, high accountability.” Laloux speaks of being a “sensor”, the charismatic and contemplative world speaks of discernment and intuitive insight. He speaks of the teal “yearning for wholeness” (page 39) and I reflect on the language of “groaning” for fulfilment in not only Paul (Romans 8), but the laments of the Old Testament. He speaks of the need for “reflective spaces” and I look to the vast wealth of liturgical rhythms and spiritual disciplines. None of these are on his radar, and that’s a shame.

So Laloux’ wisdom, like most living wisdom, has an unacknowledged companionship and heritage. But in the end that’s not necessarily a problem; there’s still good here.

There’s a refreshing honesty in his analysis. I found his exploration of the interplay between the green-pluralist and orange-machine to be very applicable to church leadership. These two worldviews are the predominant ones in the West, and they often collide. Many churches, and most church hierarchies, are unashamedly orange, and they should be ever mindful of orange’s shadow side (page 29). Many who have fallen out of the religious industry now lean towards green. Here we are “aware of Orange’s shadows: the materialistic obsession, the social inequality, the loss of community.” Greens “strive to belong, to foster close and harmonious bonds with everyone… they insist that all people are fundamentally of equal worth, that every voice be heard.” Orange–green typifies, sociologically speaking, the evangelical–liberal divide.

For many, being green seems to be the answer. The reality, however, reflects Laloux’ insight into the “contradictions” of green-pluralist organisations (page 32). It’s certainly something I’ve observed:

In many smaller organisations, in particular in nonprofits or social ventures [churches?], the emphasis lies with consensus seeking. More often than not it leads to organizational paralysis. To get things moving again, unsavory power games break out in the shadows. (Page 32)

I’ve seen such paralysis. I’ve been knocked about by these shadowy power games. The games are often in the shadows of church dynamics; power is often pursued with a degree of self-delusion that denies that power and ego is present at all. It’s a complex dynamic to navigate and Laloux does us all a service by acknowledging it.

There is much that is virtuous about the teal (“evolutionary”) worldview. The interplay of teal’s central characteristic of “self-management”, “wholeness”, and “purpose” (page 55) is an exciting and dynamic way of exploring organisations such as churches. It leads to some aspirations: e.g. to embody a culture in which “we are called to discover and journey towards our true self, to unfold our unique potential, to unlock our birthright gifts” (page 38). I only need to look at my teacher, nursing, and clergy friends, and others who have pursued a vocational path, to see such a yearning.

I resonated with his understanding that the “one critical variable” to the success of organic teal systems is “psychological ownership people feel for their organization” (page 140). It applies to the ecclesiastical world. In the end, a church’s health does not usually come down to capacity, resources, or opportunity; it comes down to motivation. What do we care about? Have we actually bought into the love of God and the Great Commission of Jesus? What’s the difference between our espoused theology, and our actual lived-out beliefs?

I loved his image of the “bowl of spaghetti” (page 139), as a metaphor for the task of unravelling a complex system with simple, sensorial movements. In the church world we speak of “the long walk of obedience” with steps of both discernment and faith. It is similar; each step is gentle tug on a strand of spaghetti, to see what is next on the path.

Above all, I was encouraged to find that as questions arose in my mind, they would almost always be answered.

For instance, he speaks of leaderless self-managed teams, with little if any hierarchy. I could admire the picture, but couldn’t conceive of it working unless there was firstly a dynamic leader who could create the culture and hold the space in which the organic could emerge. His main example of the nursing company  Buurtzorg and its leader, Jos de Blok, reinforced what appeared to be a contradiction. How can self-management rely on a dynamic leader?

Laloux recognises the dilemma, and engages with it. He doesn’t eschew the concept of power, as if it doesn’t exist – “the goal is not to give everyone the exact same power… it is to make everyone powerful” (page 123). He recognises the necessity of visionary, culture-setting leaders, such as Jos de Blok. Sometimes “a committed and powerful CEO is needed” (page 144) to be a “public face” and a chief sensor (page 148).

It has similarities with the dynamic of being a vicar!  In church traditions we speak of the “apostolic” gifting, which is interestingly connected to, and often at odds with, the “episcopal” function; perhaps that is an orange (episcopal)  – teal (apostolic) creative tension!  The apostolic covers, and articulates the common purpose around which others are organically coalescing. It is a joy when a church operates in this mode, and doesn’t need micro-managing;  “the organization’s purpose provides enough alignment.” (page 125). It’s why we harp on about  purpose, mission, and gospel… or at least we should.

This leadership dynamic is especially applicable within the pioneering and church planting worlds. In some circles we speak of pioneer “dissenting pathfinders” who push on into the unknown with gospel purpose; and we have also learned of the need for an “authority dissenter” who covers them and “holds the space” (crf. page 149) in which they can thrive.

Nevertheless, the self-contradictions of the teal vision cannot be fully resolved. For instance, teal is organic and flourishing with self-management, yet in the pragmatics “control is useful and necessary” (page 145). Laloux is honest about most of these tensions, but doesn’t fully resolve them.

I am left, therefore with some unease, and it comes back to the philosophical foundations. Laloux’ vision is effectively a progressive utopianism, and that is rarely, if ever, grounded in the real world.

For instance, it is a virtue for “inner rightness” to be our compass (Page 39); this is the stuff of vocation! But if Laloux had looked into centuries’ worth of engagement on human issues, including the monastic traditions, he would have learned how vocation falls when it becomes self-fulfillment alone. Jesus demonstrates this with his spirit and attitude of kenosis, or self-giving/self-emptying (see Philippians 2:1-11). Ironically, without that kenotic aspect, Laloux’ “inner rightness” is inherently egocentric, tuned in orbit to an individual reality, and not to a grounded, shared, common sense of what is right and wrong. His epistemology is on show here, and it’s basic individualism.

Similarly, consider how “taming the ego” is crucial to Laloux’ vision. It’s an excellent aspiration, to realise “how our ego’s fears, ambitions, and desires have been secretly running our lives” (page 38). Again, if he had looked to the richness of how the traditions have dealt with ego over the years, he may not have missed the balancing perspective. They speak of sin, corruption, depravity, and shame, and the need for communities to both allow for it and protect from it. The teal vision is appealing, but it is only effective, and safe, when there is sinlessness. This is never the case; Laloux’ eschatology is overly-realised!

Laloux speaks often of trust. Trust is valuable. Trust is precious. And it is these things because it is rare commodity within the tensions of the real world. It is right for trust to be withdrawn, because sin abides. Sometimes, walls of protection are what is needed for life to flourish. A worldview that relies so heavily on trust runs the danger of coercing it, and therefore, of doing injury. I did a straw-poll of some friends about their emotional reaction to the phrase “This is a safe space”: the offered responses indicated elevated fear and insecurity. The assertion of “safe space” into a system coerces trust; “If you don’t trust us, you can’t belong.” I can’t shake my sense that the teal vision rests on this subtle manipulation.

This mishandling of the human condition obscures the danger in the teal worldview. For sure, I can see teal dynamics bringing life (there is wisdom in this book!) But I can also see teal structures being a place where the bullies can win, the power-games can be played, dissenting voices can be silenced, and the popular majority can rule over the lost and forgotten. Perhaps, at their best, these structures can be “natural hierarchies” (page 77), but nature can be harsh!  We can imagine, with Laloux, the joy of people “showing up in loving and caring ways?” (page 93), but what happens when they don’t?

Similarly, I get that its a virtue to bring your “whole self” to work (page 82), but is it really?  My whole self has corruptions as well as goodness. Is that allowed? My whole self has shames and injuries. Should I take those out from “behind my professional mask”, or from behind whatever persona might actually make work a safe place for me and others? There is a subtle demand for exposure in the teal framework, and this is not entirely healthy.

What I do know, from observation and experience, is that the more you lead with the whole of yourself on display, the more you have to count the cost of the inevitable injuries. Every room has it’s shibboleths. Teal isn’t a worldview in which masks can be dropped; it’s a different mode in which different masks must be learned, enforced by tingsha bells.

Vulnerability is inspiring and powerful (let’s hear it for Brene Brown). By definition, however, it is a choice to be self-givingly “unsafe”.  There is goodness in it; Jesus himself shows that it is a path through pain to life. We may aspire to this form of open resilience in ourselves, hope for it in our leaders, and nurture others towards it as well. But vulnerabilty cannot be demanded without causing injury. We do not cast our pearls before swine; there’s a reason we offer our deepest parts to the Lord alone, or in close, intimate relationships.

Teal has it’s virtues and I have learned much from this book. But just like all the other colours, I do not think it is entirely safe.  “Practices are lifeless without the underlying worldview”, Laloux rightly records towards the end (page 131). And here’s the crux of it. There is some wisdom in this book. Some good things to ponder, insights that can offer a corrective. But in the end, I cannot base my life, my leadership, my wholeness, my organisation upon his utopianism. As a church, we have our founding worldview, and we begin with Jesus.

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It is very easy to raise questions about the state of the church. It’s harder to provide the answers. This is a decent book, that does the easy bit, but not the hard bit.

You don’t have to spend too much time in the ecclesiastical world before encountering a sort of divine discontent.

The ideal of the church is so profound, when you dig into it, that St. Paul could only fathom it by calling it a mystery. God intervenes in this world through his people, through his children, drawn together across time and place, by the Holy Spirit, and counted as united with Jesus himself. All that has come through Jesus to this world – salvation, forgiveness, healing, hope, truth, love, joy, sanctification, peace… – is instantiated, implemented, manifested through his people. We are a “peculiar people” reflecting in our very being together, the reality of Christ’s resurrection and victory, and the essence of life eternal.

To be fair, this ideal is far from a pipe-dream. I have a testimony, just like millions of others, of tasting some of this in the life of God’s people. I have encountered Jesus in sacrament, song, the proclaimed word of God, and the outpoured care and provision of spiritual brothers and sisters. I have known what is like for Church to be lively, dynamic, provocative, restorative, and free!

Like many, of course, I have also encountered the church as a mere shadow of this; stultified, institutionalised, divided, toxic, and sometimes even downright ugly. I was thinking about these things years ago.

How do we respond to this gap between the ideal and the real? How do we cope with it? How do we seek to change it? This is the age-old question that Steve Aisthorpe takes us to with Rewilding the Church.

Aisthorpe draws on a defining metaphor. He looks to the ecological movement of rewilding. This philosophy seeks to restore the vibrancy of ecosystems not through ongoing strategic management of fauna and flora, but by allowing the space for nature to run its course; it entrusts the land to the original, wild, uncontrollable, organic mechanisms that existed before domestication.

Advocates of rewilding argue that much of what is done in the name of conservation is little more than the preservation of man-made landscapes through human intervention and and management. It’s time, they assert, to step back and allow the processes within nature to reshape the environment. Pages 1-2

The application to Church life is clear. The metaphor imagines a domesticated church, beset by an “appetite to plan, manage, contain, and control” (page 2), and in need of rewilding in order to realise that elusive ideal. It’s quite compelling.

At first and second glance, it aligns with many of my own thoughts about the plight of the church: We have become fear-and-performance-driven; much of our ecclesiastical structure is an attempt to provide a controlled, and thus usually dead-on-arrival, outcome. There is stability, but little faith, in following a map. A truly Kingdom Church will be blown by the Spirit, and will learn to chart new waters; it will know why it’s going on the adventure it is called to, but will not always be able to fully articulate what that will look like or where it will end up. Aisthorpe’s metaphor articulates something similar: “We cannot convey a vision or an outcome… we must convince people of the integrity of the process” (page 12).

Similarly, I have been known to say that my church growth model distills down to “those who seek to save their live will lose it.” That is, it is grounded on surrender. Aisthorpe’s metaphor resonates:

I am… suggesting that in our well-meaning efforts to create, facilitate, organise, manage and control, we are sometimes in danger of surrendering authenticity for mere reality… By creating and maintaining congregational models that require certain functions and roles, we forego community that emerges from the gift of its people, shaped by the context of their lives and the realities of the wider community. The distinction I am making may seem obtuse or subtle, but it is certainly important. It is the difference between a community with Jesus at its heart and a club for followers of Jesus. In one we are firmly in control; the other is the result of surrendering the driving seat. (Page 27).

His chapter on “culling the invasive species” is excellent in this regard. Through this part of the metaphor he deals with the invasive idolatry of busyness that feeds much of the toxicity of modern church culture. “For the kingdom that Jesus proclaimed and demonstrated to flourish and expand, ” he says, “we don’t need to do more and we don’t need to be cleverer; it is neither ingenious tactics nor nifty strategy that is required… we need to respond by culling what is unhelpful, live lives of simple and courageous obedience, and trust God that what emerges will reflect the splendour of his kingdom” (page 158). He channels Eugene Peterson’s Contemplative Pastor in this section, and conveys its richness.

Most fundamentally, (and here he draws significantly on Hirsch and Frost and their ReJesus), he centres it on Jesus, the “Wild Messiah”, about whom it is all about. I often perceive the church as beyond renewal, revival, or even reformation, and in need of resurrection. Aisthorpe speaks, with Hirsch and Frost, of a “refounding.” “Rewilding the Church is not a call to spend more hours on our knees,” he exhorts, “although for some it might mean that… it is a refocusing of our attention on Jesus, a reinstating of him at the heart of everything” (Page 57). When we lose Jesus, our “self-identity has been eroded” (page 39) and we need to answer that deepest question of “who do we think we are?”

Rewilding the Church begins here: knowing ourselves to be beloved, putting our roots down deep into Christ, allowing our self-identity to be reshaped in the light of Scriptures, discerning his purposes and stepping out into the adventure of faith. (Page 38)

I have resonance, agreement even, in my engagement with this rewilding metaphor. His perception of the ills of church – that gap between the ideal and the reality – seems to align with my own. He even touches on the problems of missional language (page 46) that I could have used in a recent article on being post-missional! We have the same vista before us. But it begs the question: What now? What do we with this? What next in the pursuit of God’s kingdom, to the bridging of the gap between what is and what can be?

At this point the metaphor begins to ring a little hollow, and his suggestions take on that tinge of theory slightly disconnected from the dirt-under-the-fingernails practice of pastoral ministry.

His weakest chapter, on “tuning in and joining in”, is the clearest illustration of this. It has much that is virtuous; essentially he calls us to discernment and following the Spirit, to a “conscious setting aside of preconceptions and a determination to discern what God is doing and our role in that” (page 74). This is wisdom, and, in the face of a tendency for churches to grab their nearest Alpha course and launch forth into another round of having always done it that way, it is prophetic and useful. But taken too far, as I suspect it might be, it can become an unworkable, deleterious, deconstruction.

Similarly, I admire the work he has conducted in researching the spirituality of the “dones.” I’ve even ordered his The Invisible Church. He recognises that legalism and dogmatism are part of the problem, and he rightly exhorts towards “creating environments where asking questions and exploring doubts are positively encouraged” (page 130). Yet he fails to recognise that there are limits to such an approach, which if transgressed, inhibits and hinders and unbalances the kingdom’s ecosystem.

Let me unpack this: What I think Aisthorpe has done is taken a small step off the edge into a prevalent postmodern fallacy that relies on two impossibilities.

The first fallacy is this: that it is possible to approach the church as a blank slate with no preconceptions. For sure, the kingdom of God rarely comes by means of a bulldozer, a brash leader with hardened ideas of how things should be. It is far worse, however, when it is attempted with a pretense at blank neutrality. There is a form of unhealthy (even arrogant) piety that purports to purely “leave space” for the “Holy Spirit” or the “natural processes” of wild mission. Everyone has an agenda, a preconception of how things should be. It is healthy to admit it, and much better to bring that agenda forward carefully, gently, and with humility.

This flaw is in Aisthorpe’s metaphor. Every example he brings of ecological flourishing embodies a preconception; it presupposes what that flourishing looks like. There is a hidden pre-judgment of what should or should not be the end result of the “rewilding”, of what would be considered a “successful” attempt at rewilding, or what might be considered to be a failure. Every ecologist has a hope, a dream, a passion for what a renewed ecosystem might look like. Everyone has an agenda on their own terms.

But of course, the point of the metaphor is to consider the church: Consider a pioneering venture, a church plant or a fresh expression, launching out like an expedition into the uncharted waters of organic local ministry. The “rewilding” metaphor may help us remember that the team can’t control everything; they don’t know what lies around the corner, who will be their “people of peace”, and what aspects of their work will resonate and take hold. Flexibility, adaptability, and humility will be required. But so will a sense of vision, purpose; and understanding of why the venture is being started, and why it is worth the cost. These are preconceptions that must be owned, explored, amended, and released, not wished away by some pretence!

The second fallacy is related, and it’s this: that it is possible to approach the mission of God as a neutral observer. The rewilding metaphor purports to be a “hands off” approach, and its strength is in its departure from the artificial cultivation of “natural” environments. But it is not really hands-off, is it? Human agency is involved in the reintroduction of native species, the elimination of invasive species, and in “creating the environment” in which a new (and usually “better” in some preconceived sense) balance is achieved. Human agency is present, and can’t be pretended away.

Consider, again, his otherwise very helpful chapter about “noticing who’s missing”. He picks up on his research into “the dones” who have left church behind in their Christian discipleship, and, as mentioned above, exhorts us towards creating an environment which allows for “asking questions and exploring doubts” (page 129). It’s a great push back at dogmatism. But notice the tension: At the same time as he wants to allow for questions and doubts, Aisthorpe also has a kerygma, a truth to assert: We must “refocus our attention on Jesus and the vision he imparted, the kingdom, his certain intention to redeem all of creation and to restore his seamless reign” (page 134).

What’s it going to be? Questions and doubts? Or truth-claims about Jesus? For sure, it’s both, but the rewilding metaphor doesn’t hold that tension. Just as an ecologist cannot pretend that they are not present in their environment; Aisthorpe cannot pretend that the epistemological certainty of the gospel of Jesus – the Way, the Truth, and the Life – can be removed from a church environment of questioning and doubting. To be fair, I don’t think he does, himself, pretend; but his metaphor gives succour to those that do, and they are invariably damaging to the church.

It is good for all mission-minded congregations to listen hard, question well, explore and wrestle with doubts and assumptions. But no-one does this in an absolute sense; no-one cuts themselves off from their epistemological foundations. Those who claim to be moved solely by “listening” are usually unhealthy pursuers of their own certainty; and being self-deceived they tend to hurt and exclude and roll over others blindly. Rather, the strength of the gospel is that it has a certainty in an objective life-giving someone other-than-us, Jesus. In the certainty of him is a truly safe place in which to wrestle with our questions and doubts.

So what’s underneath all this? To be fair, I’m probably amplifying the problem here. Aisthorpe’s book is genuine and temperate, and he only takes a small step into these murky waters. Maybe he has simply run into the problem of all metaphors, that they can be extended too far. I’d love to have a longer conversation with him. His insights intrigue me.

What I’m detecting however, and responding negatively to, is a crack left open for a more insidious miscomprehension of the place of human agency in the church, in mission, and in the world at large. It’s the flip-side of toxic traditionalism (crf. page 174) and just as bad. It is prevalent in the more Greenbelt-y ends of the Christian economy, which I’m sure is Aisthorpe’s area of influence.

In this view of humanity, we are not merely corrupted and corrupting (as in the classical views of sin, guilt, and shame), we are innately corruption itself. We don’t have a problem, we are the problem. By definition, humanity unwilds the environment; we are the problem, in ourselves.

The classical view of the human condition at least has a “solution”:  At the worst (and most worldviews have it) it is answered in some form of judgement and retribution. In the gospel, gloriously, it is answered with grace, forgiveness, regeneration, renewal.

This other view has no grace. Can we call it some form of “nihilistic humanism? It’s answer is not the redemption of human agency it is the elimination of it. It’s “gospel” is the diminishment, even the eradication, of humanity itself. If we remove ourselves, the world will be pristine.

We detect this view in our post-postmodern “wokeist” world and as we smart against “cancel culture” and other intersectional diktats. There is no grace. There is no redemption. There is just the elimination of voice, and even of personhood. Where corruption is perceived, in, for example, the recent furore regarding J. K. Rowling’s opinion on the essence of womanhood, it can only be solved by eliminating that voice: She should shut up, she should be nothing, her privileged existence is almost an affront. The best we can do is to rid this world of our corruption; to rid this world of ourselves.

Aisthorpe’s metaphor allows space for this nihilistic humanism. The rewilding metaphor buys into it: The best form of human agency in ecology is not to act. The best form of leadership is to not lead. The best form of being church is not to be, but to dissolve into the mystery of doubt and of questions without answer. Run to the end of this road and we deny the value of the very humanity that Christ himself inhabited; we deny Christ.

The gospel is not a flip to the other extreme in which human agency is absolutised. It is possible to conceive of a dominion ecology in which the telos of the environment is subservience to human passion. We can easily imagine, in a Trumpist world, the essence of church being nothing but the articulation of dogmatic norms defining human worth around legalistic performance. This also denies Christ.

Rather we must come to the middle: The gospel speaks of sanctified, renewed, Spirit-led, life-bringing human agency. God is an interventionist God, not a leave-it-alone-to-its-own-devices deity. God intervenes through humanity. This is ultimately, of course, in Jesus, who fulfils the heart and soul of human vocation; from the creation covenant of Adam, through Mosaic holiness, and Davidic leadership as a shepherd after “God’s own heart.” The telos of the gospel is not grasped in the disappearance of humanity-as-corruption, but in the emergence of humanity-redeemed.

All creation is groaning, Paul says in Romans, as if in the pains of childbirth. For what? To lose the shackles of it’s human parasites? No! “The creation waits in eager expectation for the children of God to be revealed.” (Romans 8:19). The children of God will not rape or pillage or ecologically destroy, but neither will they abandon, remove themselves, or deny their image of God by ceasing to be. They will act with careful, loving, Jesus-shaped agency; tending, nurturing, intervening, growing, proclaiming life and truth.

As for creation, so for the church. Both church and creation are eschatologically linked. I long for a true rewilding of both. In the truest sense, we are also creatures, and we also belong there: we hear our Saviour and the call to his wild.

I see glimpses of this call in Aisthorpe. But in the end, his rewilding is more of a taming of God’s people towards a trajectory that’s not entirely benign. There is wisdom and good to glean from this book, but the church’s deepest longings are not answered here.

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Sometimes I read an excellent book that I find deeply frustrating. This is one of those times.

Ken Costa’s Know Your Why is well written, right-hearted, and helpful. This is a book about vocation. If you are interested in what it means to live according to the calling of Christ, especially if that calling is within the marketplace of the “secular” world, this book would likely bless you. Costa is not only successful in the world of finance and investment, he is one of the key leaders behind Holy Trinity Brompton (HTB) and the Alpha movement. Know Your Why could easily be  the “Beta” course – a follow-on curriculum about introductory discipleship for real people in the real world. What’s not to like?

Yet I find myself set on edge. In this review, therefore, I am taking a lead from my own reaction. I need to be clear about that. I’m not trying to whinge or tear down. I’m exploring my response and attempting to articulate my disquiet. I am checking myself for a critical spirit!

I must admit a bias. I didn’t know Costa’s background when I ordered the book, and when I made the HTB connection I found myself wearily sighing. Why? Maybe the pages of endorsements from the pantheon of Christian celebrities provoked my cynicism. Nevertheless, why so critical, O my soul? On the face of it, HTB and Alpha should be “my team” to cheer for. They are the face of charismatic Anglicanism, and it’s not the skin-deep prosperity-peddling Trumpist forms that have a similar appearance in other places. The HTB/Alpha movement has birthed or nurtured new Christians, new church fellowships, worship leaders I admire, and even the current Archbishop of Canterbury. Why can I not sit with this book, that is full of some decent wisdom and pastoral guidance, and savour it freely like a fine refreshing tonic? I should be reading books like this as if it is from a friend to a friend. But I can’t. And if I try, I’m pretending.

Here’s the thing: Every time I find myself walking in proximity to the HTB hegemony, I don’t feel like a fellow-pilgrim, I feel like a customer. I read books like this looking for resonance with my own journey. I hope to find some guidance, some solace, or even some rebuke and correction from the steadying hand of an elder in the church. Instead, I have come away from it weary, feeling the same as I do after sitting in a conference room all day.

Am I just being grumpy and over-critical? Perhaps I’m just being a reverse-snob, smarting at receiving crumbs that have fallen from a table set in the shadow of Harrods? Maybe. I do have a reflexive reaction against the presumptive and proud professionalist proclivities of the Western church. But I don’t think it’s just me. There is some substance to my deconstruction.

I can pull apart this book, and I find gem after gem after gem of really good stuff. But when I take a step back to gather the bigger picture, I realise that there is something crucial that is obscured. I can’t see the cross. I see very little of the cruciform life. This book is about vocation and calling. In it, I can learn about success from someone successful. But true vocation rests not on success, but on surrender, death, and undeserved grace. Vocation, in the end, navigates a wasteland of Christ’s sufferings and those who walk it need help to die and live in the desert everyday; we only flourish as a desert rose. To extend that analogy:  This book is a manual on English gardening techniques. It is pleasant, useful, correct, aspirational, lovingly intended, and frequently applicable; but it overlooks what green English middle-class gardens always miss, that living water costs you.

Let me show my working:

The good in this book is really good:  “At the heart of the Christian faith is a big, fat why,” Costa says (page xx), “A calling for us to be here, in this place and at this time… to live out our faith and values in the rough-and-tumble of our everyday existence.” If only more Christians and more churches would be moved in this way! Costa’s pastoral heart is passionate and clear: “I have longed to strengthen those who try to make the very best of their lives” (page xxiv). I would love to have a coffee and a long chat with Ken.

The guidance he offers is focused on Jesus, and responsive to a God who cares and gives us his attention (page 3, Called to Passion), and in whom we have our fundamental sense of self (“Identity comes before destiny”, page 16). He confronts our need for salvation and restoration, and pushes back at the shames and fears that will turn us from God’s heart and lead us into stumbling and falling.

This realization that life is best savored when lived for Christ is the key to living well. It moves the center of gravity from me to him, and, in that shift, is the very basis of finding my real calling. (Page 17)

Costa is dealing with vocation, and that’s not a churchy thing. He doesn’t just break down the sacred-secular divide, he cuts across the premise of it. “There is only one sphere of influence: the kingdom of God”, he says (page 23, Called to Engage). “The world tries to atomize society, but we are called to draw together the spiritual, ethical, and vocational aspects of life” (page 27).

I particularly appreciated his dealing with the problem of distraction (page 127, Called to Focus). This is a standard, but necessary, theme for discipleship in this generation. Here his experience may make him slightly blind to those for whom money issues are not matters of distraction (page 132) but actual existence. But he takes it to the right place, including the need to turn and be captured by a desire for Jesus; i.e. to repent (metaonoia in the Greek).

No calling is complete without a true understanding of metanoia. Page 138

But the essential thing is missing or obscured. This is what has frustrated me. 

The heart of vocation is cruciform. All vocation takes us to a moment of death, surrender, and abandonment of self into the hands of God. It is there in every vocational story in the Bible. It’s Abraham with a knife on Mt. Moriah. It’s Moses-of-Egypt shuffling around Midian with his sheep. It’s David staying his slaying hand in a cave. It’s the rich young ruler facing his idol. It’s Peter weeping at the sound of a rooster. It’s Paul, blind and helpless in Damascus. It’s Jesus hungry for bread in the wilderness, and hungry for life in Gethsemane.

The exercise of vocation needs wisdom and skill and Costa is a great help with those things. But the foundation looks more like Bonhoeffer, who literally knew the Cost of Discipleship: “When God calls a man, he bids him come and die.” In my own experience, and in walking alongside people over the years, vocation is knowing how we are to be “living sacrifices.” Any sense of success is a gift and a grace. I don’t quite see this essential dynamic in Costa’s book.

The examples he uses, in the main, attach to career prospects and business or philanthropic projects. These are good points of application, but vocation is so much deeper than that.  Moses didn’t come back down from the burning bush excited about his career shift from shepherd to liberator, feeling equipped with a new-found maturity. Jonah’s careerism wasn’t enabled by his refinement in the belly of the whale, it died, and was vomited back to life, on God’s terms! David wasn’t moved by his future prospects in the wilderness, he was spiritually rent asunder until the fragments rested in the Lord his God: “You, God, are my God…   my whole being longs for you in a dry and parched land where there is no water” (Psalm 63).

Throughout this book, I kept falling into this gap between the exercise of vocation, and its cruciform foundation.

As one example, consider the prophet’s wife in the days of Elisha who needed a miracle of provision; she had nothing but a little oil in the house. Costa wants to turn this into a lesson about recognising what we have, even it is little (page 50, Called to Flourish); we should be “prepared to live by an exception.”  But the story is actually about someone who is at the end of herself, and receives a miraculous provision. She didn’t walk away from her time of indebtedness grateful for her lesson about looking on the bright side; she came out with a testimony of “I had nothing… but God…” Her family had died, so to speak, and had been restored back to life.

Another example:  I truly appreciate how Costa devotes a chapter to the seasons of delay (page 63ff, Called to Wait.)  For Costa, these seasons are a “a kind of spiritual workshop” (page 64). We might learn, alongside the footballer, Pelé, to imagine ourselves “performing like an irresistible force” (page 67).  At this point even he realises that he is in danger of slipping into the “power of positive thinking ” (page 67). His response is a subtle deflection, to cover self-actualisation with a Christian aesthetic rather than deal with the principle: Perform, but of course, don’t forget that “the source of our hope and our ability to deliver come from the Holy Spirit” (page 68). Yes, “we need to be firm, positive, and inspired to believe the promises of the Bible” (page 68), but that is the fruit of the wilderness experience, not the path that takes us through. The wilderness isn’t an object lesson in having our “dreams and determination run together” (page 75). Rather in the waiting we learn to lay it all down, until the Holy Spirit grounds our inspiration in God and not ourselves. If we seek to save our life in the wilderness, we’ve lost it.

These gaps matter. “I am no longer the arbiter of success in my life” (page 17), Costa wisely says, but the measure of success he applies in his anecdotes are usually, frankly, worldly: measures of numbers, influence, and size!  If it is that, and not the cruciform way, that seizes our vocation, then we are undone. Costa is borrowing his vocabulary (e.g. the sting of “satisfactory underperformance”, page 56) from his mercantile world, and that is not without merit. But the allure, the pursuit, of ‘success’ is a subtle idolatry that needs sanctification, not succour. Performance-drive undermines vocation. In the church world, especially, we must confront it. One of the ugliest parts of evangelical culture, the wounds of which I encounter time and time again in my walk and in others, is the invalidation of brothers and sisters; their vocations have been weighed and found wanting by some cold measure of performance that is actually extrinsic to the vocational walk of faith. Fairly or not, in caricature or otherwise, the HTB ecosystem is often that measure.

Those with a prophetic vocation would be least helped by this book. Costa rightly recognises that he buys into a framework for expressing calling that is  “a privilege of the few, and we should always see it as such” (page 81, Called to Choose). He is also wise to affirm the simple serving tasks of being a “cog in the bigger machine” (page 58). This book isn’t an insensitive triumphalist treatise! For those who are playing the game, this book will help them win it with integrity. But, for some, the game is rigged. Sometimes the machine needs breaking. At that point the prophetic vocation needs nurture and wisdom. Their “why” would collide with the milieu of this book, I think, and fall through the gap.

I admire his vulnerability in talking about fear and anxiety (page 105, Called to Courage). In fact, I found this chapter to be quite therapeutic as I brought to mind some of my own “disappointment and dashed hopes” (page 106). But again, the gap is evident, even in his theology of failure. It is good to talk about mistakes, especially painful ones, but, in the end, they are merely mistakes. It is shame that must be confronted, and Costa avoids it. “We will all fail at something at some point, we will never be failures” (page 109), he says, and skirts the issue. We can’t cover our failures with a Christian aesthetic of “There, there, think about Jesus realise that you’re not the failure.”  Rather, it is precisely at the cross that shame gives way to life. I need the cross when I am broken and wrong – when I am a failure, and not simply when I’ve mucked something up. Christ took my shame, and all my being is now a gift from him. This is how vocation is built on his grace, and not our own sequence of little discoveries of how to do things better next time.

I appreciate how Costa may struggle with “determinist philosophies” (page 83) such as that of Marx and Freud, but he should also be wary of the opposite extreme of self-determinism. He urges us to “set [our faces] like flint” (page 121) as we “throw all that we have into this struggle.”  But he is quoting from Isaiah 50:7 and the rest of it says this: “Because the Sovereign Lord helps me, I will not be disgraced, therefore have I set my face like flint, and I know I will not be put to shame.” The proactivity is not from us and our flinty faces, it is from the Lord. We realise our vocation when we realise our utter existential dependence upon God.  Costa gets close to it when he acknowledges that “there could never be a shaking so severe as to dislodge the life that Christ wanted to have in and through me” (page 122) and when he affirms an ethos of “not sink or swim but saved” (page 123). But he presents this as if its our “emergency braking system” (page 124) or some sort of safety net. It’s not; it’s our foundation, and the essence of all that we are and do.

Again, I appreciate how he doesn’t ignore the cost of calling. He quotes Paul’s overwhelming challenges (page 156, Called to Persevere). But Paul, in fact, rests his perseverance not in his “indominitable conviction”, but in surrender and being strong in weakness. “When we are cursed, we bless”, Paul says, “when we are persecuted, we endure it; when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this moment.” (1 Corinthians 4:12-13). Paul is compelled not by self-confidence, but by Christ’s love (2 Corinthians 5:14).  Once again, the difference between Paul and Costa, is cruciform.  All visions die; if they don’t we achieve them in our own strength. All perseverance is grounded in our total reliance on Jesus. We don’t “celebrate because our plans are completed” (page 161), we celebrate because, he has led us, and his plans have become our plans. Our plans have died, his have been completed. To God be the glory.

My frustration here echoes a broader angst. These various gaps – a tendency towards self-reliance and performance-drive, deflection by appeal to Christian aesthetics, diminution of the prophetic voice and so on – are a subtle but real characteristic of the wider church culture. They are often manifest in the nuance, and so I hope I am not reading them into Costa’s book or picking the nits. There is so much good in what Costa writes; I just want him to bring it all the way in. The gaps are subtle, but they do need addressing. Anyone who takes up this book will gain much from it. But start with Christ and the taking up of your own cross first. That is where the grace of vocation is rooted and grows; and it has deep joy.

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There’s a few ways into Jon Tyson’s Beautiful Resistance.  Here’s one way:

We’ve been encountering, for a while now, the phenomenon of committed Christians who are “done with Church.”  This isn’t the cliche of people backsliding from faith, it’s more vocational than that: We were a generation that encountered Jesus and pursued the gospel and his Kingdom. Many of us did this; we gave ourselves to the institutions, submitted, learned, did our bit, and some of us were even “successful.” Inevitably, however, comes the time of deconstruction. Church and gospel collide. We have that moment when we look towards Jesus and the path of discipleship and we realise that we are looking away from his people, and not towards them. At that point there is a crisis. We weigh up whether to throw in the ecclesial towel or not, because of our love and hope, not against it.

This book speaks to our generation.

For the better part of two decades, I have had a complex relationship with the institution called the church. Jesus called her a bride, one of my atheist friends called her a wench, and I have experienced her as both… I am also grieved by my failures and personal contribution to the staining of her reputation. (Pages 9-10)

I’m sure that you have felt the same desire to escape the drama of the church in our modern life of faith. At night you probably have deep questions about whether staying involved is worth it. Worth the misunderstanding, worth the heartache, worth the credibility hits, worth the sacrifice. And I am sure that some around you have come to the conclusion that it is not. They have wavered and shrunk back, preferring spirituality over religion, and given up on the institution known as the church. Maybe you are reading this at a time when you are struggling to see the point of the church when she is stained by so much compromise. Maybe you would like to retreat to that easier place of spirituality without religion. But I’m guessing that deep down in your heart you actually long for more. (Page 166)

Here’s another way in:

Our generation has struggled to find its native leaders. We have leaned back into older faces: the likes of Packer, Wright, Stott, Willard, and Chalke (depending on where you see your home). Those are good giants with good shoulders, but the road to our own voice has been complicated.

Our voice fledged twenty years ago or so. Remember the battle of the “Mars Hills”? We had Rob Bell who drew us in with Nooma but sold out and faded out with Oprah and insipid universalism. We had Mark Driscoll who drew us in with keeping it real and relevant and somewhat M-rated, but who badgered us like the bully on the school bus and ran headlong into his own belligerence. The leadership of our generation, sitting at the pivot point between the Boomers and the Millenials and beyond, needed to grow up.

I think we’re beginning to find those maturer voices now. The sort of voices with a couple of more decades in them that have been through some wastelands. I’m thinking of people like John Mark Comer and Pete Greig and others of similar ilk (nominate your own in the comments). These voices speak fluent postmodern – truth is to be experienced not just thought – but have avoided the naivete of intersectional deconstruction. They speak to formation, and not the reductionism of getting numbers onto pews, or into heaven. They are beginning to hit the balance between winsome relevance and being prophetically distinct. Jon Tyson is one of these voices.

It might be confirmation bias on my part, though! Like me, Tyson is Australian. Like me, he is called as a missionary to the Western world. Like me, he has left his hemisphere and set up camp in a foreign land. He’s been a lot more successful than me, but good on him; unlike other ex-pat Aussies, it doesn’t seem to have gone to his head.

This book is Tyson’s significant contribution to a spirituality of mission that takes the context of the Western church seriously. It hits the sweet spot between pastoral call to individuals, and apostolic call to churches to live out and pursue the truth of the gospel. He makes us ponder if “Christ or culture will have the ascendancy in our generation” (p1).

The resistance Tyson speaks of, is therefore responsive to who we are as God’s people and where we are in this broken world. He frames the whole book with an anecdote from Bonhoeffer countering the power of Nazi Germany with the “beautiful resistance” of humble discipleship. In the same light Tyson ponders about “our cultural moment and the compromise rampant in our day” (p4). The chapters he leads us into summarises what follows:

Worship Must Resist Idolatry
Rest Must Resist Exhaustion
Hunger Must Resist Apathy
Hospitality Must Resist Fear
Honor Must Resist Contempt
Love Must Resist Hate
Sacrifice Must Resist Privilege
Celebration Must Resist Cynicism

The chapter on worship recognises that our Western world has no “reference point for idolatry” (p24) and therefore offers no guidance for our desires and passions. The unresistant church adopts the same passions as the world, and we end up with a “church more informed by… cultural preferences than [God’s] Word” (p33).  Tyson’s exploration of this issues touches my centrist heart; his ability to identify and counter the idolatry of both left and right extremes is admirable. He has the cultural insight of a missionary; he has had to come to grips with the “ecosystem of power and approval” in his context of New York similarly to how I’ve has to wrestle with a sense of the English middle class. Tyson envisages the beautiful resistance:

The church exists as a counterformative community to confront our idolatry. So we don’t go to church for entertainment. No, what we’re really working for here is transformation into the image of Jesus. (Page 38)

The chapter on rest speaks to how we “ache for peace in the world, but many of our lifestyles are a form of violence to ourselves and those we love” (p46). There are many people speaking right now about the weariness and pressure and distraction of contemporary life. Tyson takes us to the difference between mere “relaxing” and true “rest” which comes with a movement “from fear to trust… from anxiety to peace.. from control to surrender” (p54).

We need a framework of Sabbath that makes Jesus’s invitation to rest a reality in our lives. (Page 51)

The chapter on hunger is about “confronting our spiritual numbness” (p64). This is a topic that should be talked about more in church circles! The age-old conundrum for anyone pursuing mission is this: How can we get people to simply care more? We pursue techniques and programs, and we have forgotten that it is, in the end, a spiritual task. Tyson’s advice is to “begin again with fasting” – literal, physical fasting – as a resistance to the stultifying culture that wraps everything around what we feel, and what we want (p71). It’s a worthy thought; “we have tried every other type of solution… “this kind” will come out only through prayer and fasting” (p75).

I urge you – let your hunger resist your apathy. (Page 77)

The chapter on hospitality addresses a culture of fear. This book, although dated as 2020, was written pre-pandemic and before the death of George Floyd; the relevance of it has only increased. Tyson explores the process of exclusion (p82), again with admirable centrism that sees the fear-centre of both the progressives and the conservatives. He allows the scandal of an inclusion, exclusively centred on Jesus: “…hospitality wasn’t one of Jesus’s strategies; it was the strategy… Jesus was able to model what our culture is craving – spaces of welcome where strangers, enemies, outsiders, and others can become our friends (pp86-87).

Jesus created pockets of love in a culture of fear that formed a new kind of community in the world, something he called “the church.” The church was to exist not as a haven from the world but as a place of hope for the world. (Page 87)

The chapter on honour is in the same vein. It recognises the complexity of shame and dysfunction within Western cultural contexts: “the elderly are dismissed, traditions are mocked, the past is erased, hopelessness settles in, prejudice is assumed, and conflict is inevitable” (p110). This is the cultural minefield set before anyone who seeks to engage in community life. In answer, Tyson takes us to Jesus’ “filter of honor for all he encountered… regardless of the contempt their culture showed them, he saw differently” (p105).

I can’t help but imagine the power and beauty of a community that saw everyone through an honor filter. What would happen if every person’s story, calling, sacrifice, gifts, and future were held in view? If people were seen as crowned with glory and coheirs with Christ? I believe conflict would be transformed, young people would be filled with vision, the elderly would be respected, teh marginalized would be empowered, adn the invisible would be seen… This community would be unlike any other – this community would be like the kingdom of heaven on earth. (Page 109)

The chapter on love takes us to the countercultural sense of agapé, or “enemy love.” It resists hate, but not in the sense of current rhetoric where “hate” and “love” are weaponised in the culture wars. Rather, Tyson would have us follow Jesus into these societal battlegrounds, with surrendering love: “The arena can be transformed again. But only if we’re ready to act on our faith” (p122). There is suffering in this type of beautiful resistance.

Our enemies hurt us. Our enemies abuse us. Our enemies do violence to us. This can cause horrific trauma and require deep healing, boundaries, and grief. Jesus, however, experienced all this suffering and still insisted on love. (Page 126)

The chapter on sacrifice counters the prevalence of unseen privilege. His exploration is both honest and gracious; he recognises the reality of privilege, but avoids language which shames in response.  Toxic privilege is rooted in fear, the answer is humility and grace. “We can serve without fear because the kingdom is a gift, not something we earn. From that position of security, we can humble ourselves without any anxiety” (p137). We are shaped by the mind of Christ in Philippians 2; where we have privilege, we give it away. “Servanthood resists privilege, and the kingdom takes root” (p141).

Jesus redefined greateness as the distribution of our unearned cultural advantage on behalf of others. Rather than fighting over rights and responsibilities, Jesus calls us to redirect our privilege for others. (Page 139)

And finally, the chapter on celebration is a resistance to cynicism. The sentiment of pointlessness is pervasive in our community, and our churches.  I certainly encounter it, not just in myself, but in a younger generation; what have we bequeathed?  They are  launching from the nest into a cloud streaked with GFC, climate crisis, and pandemic. The answer is not pesudo-idealism, the “telling of positive anecdotes that will makes us feel better” (p144). The answer is hope, in the service of a “joyful God” in which we put our confidence, including confidence in his truth (p150).

Jesus insisted that the work of God demands celebration. He is in the world, bringing good news, welcoming the outsider, restoring the lost, binding up the broken. The question is, Will we join the feast or issue excuses? (Page 155)

Throughout it all, there is a common thread. This book is a work of applied ecclesiology. This is a book about how to be the church, without guile.

I found it fanning some lingering embers back into flame. The Church is still the temple of God, a place for his presence (p13). The Church is still the body of Christ, existing to express God on earth (p18). Indeed, “there is a rumour going around the West that, in spit of the avalanche of change and often-repeated accusation of irrelevance, a church has actually survived. Yes she is stained; yes, she is broken; but she is here. Her Lord is working within her. The bride is becoming beautiful; his presence is becoming tangible; the body is becoming functional. Beauty is rising and resisting the brokenness” (p20).

Tyson prays “Lord, bring your body to life” (p20), and I remember praying the same thing years ago, in the sweet land of immature zeal. Now, in the present, wedged between ecclesiastical nihilism on one side and triumphalism on the other, I, for one, need to re-voice those old and true prayers, from lips now tempered with struggle and salted with sweat and tears. Tyson is a brother to me at this point, giving me some words to use, and thoughts to think.

I read this book while on a recent holiday. During this we visited the Holy Island in Northumberland and chanced upon Cuthbert’s island, just off-shore, accessible only at low-tide. In its day, it was a place of solitude, a place of prayer, a place of spiritual travail. You could feel it in the rocks.

I don’t know much about Cuthbert. But I know he prayed there, at and soon after a time of collision in the British church between the Roman body and the Celtic spirit. Cuthbert invested himself at the Lindisfarne Priory as the Irish monks retreated, and answered the call to a spiritual travail for the soul of nation and church.

We found ourselves praying there, reflecting on the collisions we see in church, world, and between the two. It was something of a vocational recommitment for me. Tyson’s words were in my reflections and I realised I had found something anthemic in them. It isn’t complicated. It’s just that we need to be God’s people.

It is time.

We are God’s people, we are disciples of Jesus. Within this broken, loved world, it is our time for beautiful resistance.

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The Christian faith is relevant. At least, it’s meant to be.

We have, of course, skewed our definition of “relevant” to mean something like “trendy, hip, and attractive to young people.” Relevance is actually deeper than that. It is about being connected, responsive, and impactful with respect to the real moment. 2020 is a very real moment.

In the midst of the pandemic the relevance of following Jesus has been (understandably) questioned. The doors of Christian churches have been shut, our liturgical and summer festivals halted. The rites and rituals for births, marriages, and deaths, have been cancelled, postponed, or severely curtailed. What are we left with?

Some have given a utilitarian defense: We have kept foodbanks open. We have provided meals, and pastoral care networks. We have coordinated volunteers, and generally been facilitators of decent folk. It’s true. But others have done that too.

Some have slipped into seize-the-moment optimism: We have expanded our horizons. We’ve gone online. We’re more accessible then ever before. Our viewer numbers are bigger than our former congregations. This is great. We have responded well. But so have others. What makes this distinctively Christian?

Real relevance happens at the level of our core message and way of life. For us, it is all about Jesus. If Jesus is relevant, then Jesus makes sense, and Jesus makes sense of life. This is the essense of the Scriptures; the Bible is not some abstract articulation of doctrine, it is applied belief which grows from the intervention of God in real times and places.  As people devoted to Jesus, our words and actions are meant to be similarly connected, responsive, and impactful. Frankly, we should have something to say.

Many have said things poorly. Leaving aside the ridiculousness of prosperity preachers naming and claiming immunity and right-wing political conservatives anathematising face-masks, even the estimable John Lennox has asked Where is God in a coronavirus world? but doesn’t do much more than reiterate his defense against New Atheism. Relevance isn’t just about seizing a new opportunity to say the same things in the same ways, it’s about showing how the same truths are alive enough to connect with, respond to, and impact a new set of circumstances; the gospel is not defeated by shifts in context.

Tom Wright’s God and the Pandemic, is relevant, properly relevant.

It’s short, it’s easy to read, and it’s substantial. It is simple. Five chapters: Introduction to the context, followed by relevant expositions of the Old Testament, the Gospels, and the rest of the New Testament, and a conclusion asking “where do we go from here?”

And it is not trite. In fact, the essence of Wright’s message is to push back at our propensity for platitudes. To read the signs of the times isn’t about digging in to the moment to find some hidden “inner cosmic moral mechanism” (p17), as if 2020 locates us on the end-times roadmap for those who are privy to a plan. It’s about locating ourselves within the revealed heart of God and the divine narrative of his history.

Necessarily, that centres us on Jesus. “The minute we find ourselves looking at the world around us and jumping to conclusions about God and what he might be doing, but without looking carefully at Jesus, we are in serious danger of forcing through an ‘interpretation’ which might look attractive… but which actually screens Jesus out of the picture.” (pp19-20). “If there is one God, and if he has come in the person of his own son to unveil his rescuing purposes for the world, then there can be no other signs, no other warning events, to compare with this one” (p22).  “Jesus is already reigning”, he assures us, his “rule over this world” is a present one, “starting with his resurrection and ending when he has finished the work of subduing all ‘enemies’ – the last of which is death itself, a very relevant consideration at this time (1 Corin. 15.25-26)” (p24).

If you want to know what it means to talk about God being ‘in charge of’ the world, or being ‘in control’, or being ‘sovereign’, then Jesus himself instructs you to rethink the notion of ‘kingdom’, ‘control’ and ‘sovereignty’ themselves, around his death on the cross. (Page 25)

Wright reaches into the Scriptures and shows how Jesus is presently present. That is relevance. He is neither located in the past with dusty words of lore, or waiting in the future with fantastical notions of shallow victory. Jesus is present, ruling, reigning, working, within the broken plagued world.

The demonstration and inauguration of that ruling, reigning work is the cross. And therefore the victory, the hope, the renewal, and all the other things we’re looking for in this present moment, is also found there. Pointing to the episode of Lazarus’ death, Wright reminds us how the King brings the Kingdom of God: “He just weeps. And then – with the authority born of that mixture of tears and trust – he commands Lazarus to come out of the tomb” (p28, emphasis mine). How much more the authority revealed in the pain of Gethsemane? How much more the authority revealed at Calvary? Christ’s power is the form of authority that is made strongest in weakness, and which we discover by sharing in the suffering of Christ as we (relevantly!) engage with this world.

The clearest call from Wright, then, in this season, is to lament. We weep, we mourn, and we respond as the Holy Spirit empowers us within that helplessness. Isn’t that the sort of kingdom that Jesus envisages, inherited by the meek and those who mourn and those who are poor in spirit (crf. the beatitudes)?  Isn’t that a conceivable embrace of the current moment?

…God does send thunderbolts – human ones. He sends in the poor in Spirit, the meek, the mourners, the peacemakers, the hunger-for-justice people. They are the way God wants to act in his world…. They will use their initiative; they will see where the real needs are and go to o meet them. They will weep at the tombs of their friends. At the tombs of their enemies. Soem of them will get hurt. Some may be killed. That is the story of Acts, all through. There will be problems, punishments, setbacks, shipwrecks, but God’s purposes will come through. These people, prayerful, humble, faithful, will be the answer, not to the question Why? But to the question What? What needs to be done here? Who is most at risk? How can we help? Who shall we send? God works in all things with and through those who love him. (Pages 34-35)

Wright’s book, therefore, has a prophetic edge. A lot of our church energy has gone into shoring ourselves up, battening down the hatches. We are either fearful or comfortable with respect to how disturbed our church meetings and finances are. But those things are irrelevant. We are not about re-spinning our strength for the “new normal”, we are to be moved by lament in the gift of the present time.

We groan with all creation, Paul tells us in Romans, as we long for the completion of it all.  This is a revelation in our Scriptures, the word of the Lord to us. Can we not proclaim to this world, by giving voice to this groan? Do we not know the deep joy of meeting the Spirit of adoption, the Spirit of the Father, the Spirit of Jesus, who also groans within us?  A happy dapper brave face will just reveal ourselves. But if we groan with his Spirit, we don’t just have some sort of chance of experiencing an awareness of Jesus, we find ourselves being sent in the same way he was sent, sharing in his authority, following his commission. “We hold the vision and the reality side by side as we groan wih the groaning of all creation, as as the Spirit gorans within us so that the new creation may come to birth” (p74).

This, then, is also a vocational book. If there is any utilitarian potential in this pandemic it is this: that it may catalyse the church to remember itself, by remembering Jesus and the raw, almost primal nature of his kingdom. The tears of the King are the pathway to a new creation and Wright calls us to it.

The followers of Jesus are called to be people of prayer at the place where the world is in pain. (Page 42)

Wright does unpack some of the outworking of it all. He dips into how Christians have turned their groans into actions in the past, willing to care where the state has not, and so showing how God’s kingdom is different to the world. He cautions against the privatising of worship through the prolonged pivot to online services. He warns of following the “secularising lead” – “The sign of the new creation, from the ministry of Jesus forward, has been the healing presence of Jesus himself, and his death and resurrection above all” (p69). There is a necessary place for public worship, public help, public speech as a way to express God’s Kingdom. The world is destabilised, and the “pagan subtexts” (p 72) of our secularised situation will play out in a fight between the gods of money, health, and deadening pleasure.

These are not unprecedented times. But this is a season that is forcing us to be honest. This is the case for the Western world particularly, and the Western church as well. Wright’s book helps express that honesty, and perhaps some repentance. If nothing else, it helps us groan well.

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A common experience of being involved in church life is a collision, between vision and aspiration, and the hard reality of what church is actually like. It can come as some sort of crisis (e.g. being on the wrong end of hypocrisy or abuse) or simply a nagging sense that something is “off,” an “I don’t think we’re being who we’re called to be.”

I mention this, not because this is the primary topic of Ned Lunn’s, Ash Water Oil, but because those who have had that experience may find particular solace and even inspiration in its pages.

You see, the collision I speak of is not necessarily a bad thing. I often find it in the clash between the joyous ecclesiological reality of church (the Spirit-filled, Jesus-led, worshipful people of God seeking to make disciples of all nations) and the ecclesiastical reality (institutions filled with politics, anachronisms, and corruptible personalities). I find that the collision exists within myself more often than not.

It is a creative collision. It’s where we wrestle with God to lay hold of his blessing, clarify his promise, and pursue our shared vocation as real people in a real time and place. It is where we move past faith and church as mere expressions of the pleasure principle, and lay hold of what being a Jesus-shaped community is all about.

For that creative task, Ash Water Oil, is an excellent resource. It is the work of an author who clearly loves the church, and he has used his significant intellect and passion to lay out a vision of what might be.

Lunn draws upon “monasticism” as his defining guide, in both its ancient and newer forms.

We are used to examining monasticism through the lens of avowed “poverty, chastity, and obedience.”  We understand these words but they are somewhat inaccessible to the life of the ordinary church. Lunn’s distillate is much more helpful. He prefers the principles of “stability, conversion, and obedience.”  This is what he explores, carrying them across the liturgical lessons of Ash Wednesday, Easter, and Pentecost (hence “Ash, Water, Oil”), and a matrix of trinitarian themes (“Creation, Redemption, Sanctification”) and practices (“Prayer, Study, Service”).

What I want to propose… is a set of virtues to seek to inhabit… I wonder what would emerge if we acknowledged together, a sense that the New Monastic call is, like our brothers and sisters of the religious life, a commitment to ‘stability, conversion and obedience’. To explicitly seek to live a life rooted somewhere or with someone no matter what the spiritual weather is like, no matter what temptations afflict you. To respond to the call to stay and remain faithful. [i.e. ‘Stability’]  Secondly, to continually engage in the work of personal change; to turn away, step by step, from the things of this world to the Kingdom of God; to intentionally become, in different circumstances and in different ways, more and more Christ-like, poor and dependent on God. [i.e. ‘Conversion’]  And, thirdly, to desire to place yourself the decisions of something or someone else; to curb that deeply human temptation to be in control of ourselves and our decisions; to hold onto the power of our own lives. [i.e. ‘Obedience’] (Pages 12-13, [with my annotations])

For Gill and I, this resonates at the creative collision point. When we think of ourselves and our church (both local and wide), it explains our frustration. We are so often fickle and fleeting, comfort-driven, and not stable; we are so often self-secure, sin-denying, and grace-defying, and unconverted; we are so often individualistic, consumeristic, and voyeuristic, and disobedient to the way of Christ and unaccountable to each other. The monastic path expresses a counter-cultural path, in the best sense of it.  The Church needs a new form of monasticism.

At the beginning, in creation, the monastic way reminds us that we are but dust. It speaks to our fundamental identity.

We are not, despite the depth in which we feel it, the main part in our story… Without Him above us we become drunk on our own achievements as a species. We begin to tell ourselves that we can do anything, be anything, form the world into our own dreams and fantasies; we are the main protagonists and will drive the story. To remind ourselves of our creation, of our createdness, is to place ourselves into the right role in the true story and the story begins with some earth. (Page 35)

We are called to embed ourselves solely in the reality of the love of God, revealed in the person of Jesus Christ and taught to us through the lives of the saints, which provokes us to see ourselves and others not as different in gender, sexuality, race or class but as equal under the authority of God. We are to receive our identity in Him and Him alone. In this way we no longer need to fear abandonment or rejection of others because our roots are entwined with the one who gives us life and brings us to our true self. (Page 59)

The image of the monastic life speaks of a sense of devotedness, of having one’s entire self set apart for divine purposes.  If there is an opposite descriptor, it is of the “secular” life. There is a creative collision when the church secularises even as  we maintain a religious aesthetic. There is invariably a rub point focused on identity and autonomy. On whose terms do I live my life? On whose terms do we manifest our shared identity as church? Control collides with childlikeness. Self-definition collides with the numbering of the hairs of our head. Life as a self-made construct collides with life received as gift.

The way through it is to to rediscover our createdness. We need to know this truly religious path.

In redemption we remember we are Christ’s. We belong to him now, and this is life to us.

In his grace, He lifts us out of our world of transaction, karma and Fate, washes us and places us back in the garden of His delight. He can, if we allow Him, birth us anew through the water of baptism. He begins, from the moment we see the Father in His Son, Jesus, shaping the dirt and mud of our lives into new life. He recalibrates our journeys (page 98)

If we are called to continual conversion into the likeness of Christ, then we should follow Him into His rich life of kenosis and empty ourselves so that others may become rich by God’s grace. Our conversion is an emptying of that which we possess and which possesses us. (page 104)

I have come to say in recent years that my church growth strategy can be boiled down to one principle: those who seek to save their own life will lose it. The creative collision is real, particularly in my evangelical world, where we tend to default back to mechanistic approaches to strengthening and empowering our organsiations at the expense of worship, mortification, and more mystical devotion. At one point Lunn confronts the narrative in which we “must secure our inner identity”, and make “our autonomy… a thing to be protected and sustained. The life of poverty and kenosis, however, demands that we follow Christ in dying to self in order that we can be raised with Him in new life” (page 105). It includes acquiesence to the “shared narrative” of Scripture that “gives shape to our interpretation of existence” and without which “we are forced to make up our own narrative and return to the masks that hide us from truly knowing ourselves.” (page 127).

Whilst we, as God’s people, continue to focus on our own survival, perpetuating our own, albeit noble and good activities and arguments, we fail to witness to the power of grace…. God does come and meet us where we are, but He comes to turn us around, to recalibrate us and for our whole lives to be changed.(Page 113).

Finally in sanctification, we remember we are called to be moved towards him.

A sacred community is one that is defined, not by an exoskeleton, a cast around a limb, but, rather, an endoskeleton; a form around which we gather. Sanctification, the redefinition of our being, occurs when we are in pure communion with the divine source of holiness and true life. (page 155)

That imitation of Jesus, of course, is where we have creative collisions, it is the painful process of becoming.

A pertinent case in Lunn’s consideration is the question of leadership in the church.  As ministers of the gospel, we want to serve as Jesus did, and lead as he did. We want to give ourselves, and receive others as he has received. We want to live in the knowledge of his power. All of this gets expressed within community dynamics, including the necessities of hierarchy and the exercise of authority, and it often goes wrong. No wonder the monastics had to wrestle with the concept of obedience in their walk of holiness.

Gill and I have observed a tendency to resolve this process by a form of avoidance: A falling back of how we see leadership, not into some form of accountability in community, but into a form of nihilism that renders anything other than the unboundaried inclusion as inherently violent and abusive. Leadership is anathema, not aspiration. Community is merely the gathering of individuals, because personhood will inevitably collide with any sense of moving together; it is best to keep the collective impotent and stationary and allow each one their own self-adventure.  In the end, such a mode denies that Christ is present in our (often flawed, but very real) ways of being, and would rather embrace a painless vacuum in which the Body of Christ is close to meaningless.

I would argue that, for a society to function, authority must remain external to the self. Narcisissistic tribalism is not a healthy way to exist but there are elements of it that should be encouraged; togetherness, sociality, loyalty… (page 164)

There is a generalized view that ‘millenials’, the generation who grew up straddling the millennium, have no respect for authority. In reality I think we do respect authority, but we do not acknowledge them, as an acknowledgement of them would insist that we were not totally independent and ‘free’. These more subtle authorities hold sway over their subjects and coerce an unconscious obedience from them. They maintain this power by continuing to challenge the very idea of authority which they freely exert on people in order that any alternative that challenges their influence can be undermined swiftly and easily. This leads to the dangerous tendency to dismiss clear, transparent authority whilst allowing deceptive and sycophantic forms to hold power over us. (page 160-161)

And there it is: the mantra for the Church at the present time. No one can tell anyone what is right or wrong. All must be accepted and placed as equally authoritative and by so doing authority is displaced and no longer shared. (Page 163)

The alternative monastic vision of leadership is more worthy. Gill and I have attempted to encapsulate it as “church as family.” The focus is on person rather than program, discipleship shaped by devotion to God. We echo Soul Survivor’s Mike Pilavachi who has spoken of a desire to “raise up sons and daughters” rather than “hire and fire employees.” We have become aware of the critiques, e.g. the dangers of heavy shepherding and the avoidance of objective accountability.  But this is exactly the value of looking to the long traditions; they can assist and enable the life-giving modes of leadership to be pursued healthily.  When, for instance, Lunn desires for bishops to learn the ways of the abbot, he’s calling them to a vocation with a substantial legacy of knowing what it is to be both released and bounded by the way of Christ.

“It is within this captialist context that leaders have begun to be more obedient to plans, initiatives and strategies than to people. It is after this shift that we being to experience the degradation and humiliation that comes with abuse of power. We become pawns in a game rather than treasured companions in a journey. St. Benedict wants the abbot to model his leadership on Christ who, as we saw… was ‘self-determined and self-limited’ (page 168)

In conclusion, I agree with Lunn, the Church needs a new form of monasticism. The more Gill and I read, the more we realise that this is why we answered the call so many years ago. If we are to be anything more than cogs in a Western World machinery of self-actualisation, or competitors in the marketplace of feelgoods and flourishing, we need to return to some ancient roads. We need a rediscovery of the way of Christ.

Being sent somewhere to to tell our story is easy. Being sent to live a life dependent on God, to be stripped of all our identities, comfort, power and influence; that’s mission. We are looking not to interrupt our lives with acts of service but to find that our life with God is a perpetual life of servanthood to God, with God and by God. (page 181)

The Church needs to recapture a vision for a shared life, bound together by a shared narrative, shared principles and shared practices. (page 177)

We wholeheartedly agree that  “this living out of discipleship in a community distinct by its core will draw others towards the Church” (page 180).  At the moment, we are wrestling with what this means in practice.

During the pandemic lockdown we have attempted monastic rhythms within our large vicarage household. We have stumbled in our little community as I’m sure many communities have struggled. Yet we are more convinced than ever that a more monastic mode of life is a vital part of bridging the gospel into upcoming generations. In the midst of our experiment, Lunn’s book is a resource as it gives words to the questions we were asking, but not voicing: As our context turned us inwards into introspection, we were encouraged to realise that “…as we seek a theological framework for the sustainable life of community, we must start with our shared, a-contextual story” (Page 57). We remembered to worship. Surrounded by the expectation to do and perform, we became grounded in the monastic balance of “the prayerful and devoted… and the more overtly missional, serving mendicant” (page 62).

As we come out of pandemic into the season ahead, we ponder, with Lunn, a crucial question: “Could an Anglican parish church reate and adopt a Rule of Life? I, myself, have asked the same question and came to the conclusion: no” (page 200)  His answer looks to the incompatibility of statutory responsibilities and the devoted way of life.

I think I agree. In the pandemic lockdown, much of the parochial responsibilities were suspended, and we could operate more monastically. Now we are coming back out, the creative collisions resurface.  An Anglican parish, as an ecclesiastical unit, is barely fit for purpose as an expression of ecclesiological reality. Yet it can, I think, offer a place of harmony: A village around the monastery, the community around the community, intertwined, served and blessed.

The collisions will continue. But so will the creativity.

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At the core of human identity is what we desire. As the saying goes, “What the heart desires, the will chooses, and the mind justifies.” I think Cranmer said it, and it is true. I know it in myself; when I wrestle with who I am, I end up at questions of “What do I really love? What is my heart’s desire? What moves me at my deepest?”

It’s the same with church communities. We can talk about vision-casting and strategic planning and the rest of it, but 99% of the time a church’s problems come down to this question of passion. What moves us? What do we want? Whom do we desire? 

To be frank, the honest answer for most churches is that we are enamoured with ourselves: our way of doing things, our past glories, our insecurities, our past pains, our desire to be bigger and stronger. Even when we are going about our worship (which is meant to be, by definition, God-focused), our eyes can drop to ourselves; to our feelings, our power, our benefits of being Christians. There’s a fine-line between thanking God for making us worthy, clean, and beautiful as his bride, and staring adoringly into a mirror.

Mike Bickle’s Passion for Jesus has, for this reason, been a refreshing read. Bickle is the founder of International House of Prayer, Kansas City (IHOPKC), a movement that is arguably the American correlation to the UK’s Pete Greig and the 24-7 Prayer Movement. This book is his definitive, slightly autobiographical, tome, originally released in the 90’s and updated a decade or so ago.

Bickle’s mission is to move people to pray. His wisdom recognises that that is a thoroughly impossible task if we do not understand the centrality of God in our very identity, or if we misconstrue God and don’t see his loving heart. And so he lays before us the truths of what God has revealed to us about himself. It’s not just the theological categories of God’s nature, but the personal categories of God’s character, his emotions and passions.

…passion for Jesus does not come from natural human zeal or enthusiasm. Passion for Jesus comes first and foremost by seeing His passion for us. (Page 4)

Bickle explores this partly through his own story, and recounts the crises by which he came to reflect on and grasp God’s love and affection. His project is to go to the foundational place of desire in our walk with Jesus. We could talk about Christian ethics, Christian morals, or the boundaries on the straight and narrow way that should bind our wayward heart. Bickle would rather talk about the beauty, glory, and intimacy of God. Rather than focusing on the edges of the path, he would have our heart be drawn down the road.

Expositions of intimacy with God are rarely adequate. Bickle is better than most when he urges us to be lovers “fascinated with God’s beauty” (page 37). Like others on this topic, he draws on the Song of Songs – that romantic, even erotic, love song-play between King Solomon and the Shullamite girl. He does it reasonably well, despite some exegetical slips (I much prefer David Pawson’s exposition of the Song). Nevertheless, Bickle draws some valuable insights, particularly around the dynamic of absence in the growth and expression of desire (pages 127-128). This is crucial, because the absence of God, rather than intimacy with God, is what most Christians predominantly feel. Yet the Beloved turns that sorrow of absence into yearning and searching and courageous abandonment of comfort and security because of her desire. These are helpful reflections.

In a similar vein, he spends an entire chapter outlining “twelve expressions of God’s beauty” (page 132): God’s beautiful light, his music, his fragrance, and other unashamedly affective contemplations. It’s a fascinating exercise, and has informed the counsels of my own heart when I am praying and dwelling on God in my everyday.

But the reason it all works, and what sets Bickle apart from other writers and speakers in the charismatic and pentecostal scenes, is that he doesn’t forget the theology. It is good, beautiful, theology influenced by the likes of Tozer, Piper, Packer, Edwards and “the devotional classics written by the Puritans” (page 171).

This book is nowhere near the slightly Freudian caricature of loving God as a starry-eyed swooning at Jesus and a desiring to be filled by his powerful Spirit. Here is an exposition that not only reveals God’s love and affection, but his transcendence and sovereignty. Bickle warns of how a blindness to God’s magnificence is a “shocking disregard for Him” (page 28) and that a dismissal of God’s holiness renders the cross of Christ insignificant. “They understand neither the greatness of their need nor the glory of God’s gift” (page 32). This is the antidote to the prevailing false gospel of today’s church, that we can have God on our terms.

When we gaze upon His loveliness, we will gladly die to those things that are not like Him. (page 35)

I particularly appreciated how Bickle makes use of Jesus’ famous prayer in John 17. It’s a prayer for intimacy (“that all of them may be one, Father, just as you are in me and I am in you”) and it includes our Lord’s specific prayer for us (“for those who will believe in me through their message”). Too often this prayer gets turned into pious moralising manipulation: Don’t disagree with me, don’t you know that Jesus wanted us to be one, you wouldn’t want to disappoint him, would you?” Bickle sees the prayer as a manifestation of God’s sovereign heart; Jesus has prayed this prayer, as an act of love and affection for his people, and his Father will answer it. “The Holy Spirit will enable us to experience the deep things of God, as the apostle Paul taught” (page 42, emphasis mine).

It takes the power of God to make God known to the human spirit. This knowledge enables us to love God… it takes God to love God, and it takes God to know God… The church will be filled with the knowledge of God. Jesus said it. His promises never fail. The Holy Spirit will use the release of this knowledge to awaken a deep intimacy with Jesus. A revival of the knowledge of God is coming, and as a result the church will be filled with holy passion for Jesus. Divinely imparted passion for Jesus is on the Holy Spirit’s agenda as seen in Jesus’ prayer. (Page 60, emphasis mine)

I have looked at the lukewarm, compromising church of our day and wondered, How shall these things be? Will such a glorious revival come to pass? Then I remember Israel’s negative spiritual condition during the time of Jesus’ earthly ministry. The church’s only hope is that God is rich in mercy. Therefore, at His appointed time, God will supernaturally intervene. The same flaming zeal in the heart of the Father that complelled Him to send Jesus the first time will manifest as He revives the compromising church in this generaiton. The zeal of the Lord of hosts shall perform it. (Page 62)

This book is not about twanging charismatic heart-strings, it is an eschatologically scoped book, standing awe-struck at the plans and purposes of God. It looks for a “church that is joyfully abandoned to Jesus’ lordship” (page 76) as our Lord inherits the nations for his possession (Psalm 2:8).

I went to a concert last night, where Andrew Peterson lifted our hearts and minds towards the things of God. We were moved. Ironically, I found myself downcast and dejected. I had been taken to something deep – to the plans and hearts of the Someone who made and bled for this world and for his people. And it had left me feeling lonely. This desire for God is the root and core of who we are. I delight that Gill and I have learned (and are still learning) to orbit it together. And there are many others to stand beside and share the awe. But, in general, I am weary of an unmoved church, especially in the West, consumed in itself and discarding its own on the path to self-preservation or self-engrandisement.  I feel the same weariness in Bickle’s book, but also hope, and joy, and confidence in Jesus. The gift of that is its value.

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Grove booklets are helpful little tools for the ministry toolkit. They are often insightful and informative. Occasionally, like this one, they are somewhat frustrating, because the content should be bleedingly obvious.

Church researcher, Bob Jackson, posits the question, “As clergy numbers fall, is there a better leadership model than multi-parish incumbency?” (rear cover), and the answer is basically “Well, of course!” As church attendance declines, and the relative cost of “employing” a stipendiary vicar increases, the number of parish churches per clergy has also been increasing. Combining and amalgamating parishes sometimes works, but, in general, it stretches the mode of ministry to a breaking point, spreads the vicar too thin, and accelerates the decline. Jackson has researched the numbers (page 7).

So what do we do instead? Jackson proposes the use of “Focal Ministers”: Individuals, who are not expected to carry the burdens of incumbency (more on that later), but who can focus on the local congregation, the local community, and lead the rhythms and practices of the local church towards properly contextualised gospel ministry. Statistics show (page 9) that this is generally effective. This is not surprising. “Human communities rarely flourish without a hands-on leader. Leadership is best embedded, not absentee” (page 5).

Jackson spends his 28 pages helping us to imagine life in the Church of England with such Focal Ministers in place. He unpacks the benefits, identifies some of the pitfalls, and articulates some good practice. While opening up the “Range of Focal Ministry Options” (page 16), he maintains the “irreducible core idea… that one person leads one church” (page 3).

Taken alone, it is a simple premise, i.e. it is bleedingly obvious. The complexity and the relative obscurity lies in its juxtaposition alongside existing ecclesiastical structures, culture, and expectations, particularly in the Church of England.

To reflect on this, I have come from two different angles.

The first angle relates to what I have experienced and observed over the years.

In my experience: I am used to recognising and raising up what Jackson might call Focal Ministers (FMs). In one of my posts, the lay reader of many decades experience was clearly exercising local ministry, and much more effectively than me as I was stretched between three half-time vicarly posts; it was a no-brainer to encourage her towards increased ministry, and, eventually, ordination. In another post, Gill and I identified a young man with clear giftings and call, as he was raised into leadership we did ourselves out of a job. I could go on and on in delightful reminiscence about the numbers of coffees we’ve had to encourage people into areas of ministry (leading, preaching, pastoral care, etc.) While not all of these would be exactly the same as Jackson’s FMs, they were in the same ethos. I’m not trying to blow my own trumpet here, but isn’t this the norm? Isn’t this how ministry works? How else do you do it?

Similarly, I have been able to observe various forms of focal ministry. The Diocese of Tasmania experimented for many years with “Enabler Supported Ministry” (ESM) in which a “Local Mission Support Team” (LMST), which usually included an Ordained Local Minister (OLM), was called by the local congregation, recognised by the Bishop, and provided with a stipended “Enabler.” It differs slightly from Jackson’s model (it has a local team, not a focal minister; it is overseen by a non-authoritative Enabler rather than an incumbent in a “mini-episcope oversight role” (page 8)). When ESM worked, it worked. When it didn’t two things often emerged: 1) The LMST collapsed into one person, usually the OLM, who effectively became a Focal Minister, and 2) there were times when the Enabler needed to be given some authority in order to resolve conflict etc., and so were often also appointed as Archdeacon-Mission-Support-Officers. I don’t know if Jackson has looked at ESM (or it’s “Total Ministry”, “Every Member Ministry”, or “Local Collaborative Ministry” equivalents) but he’s arrived at a model that aligns with the outcomes.

The second angle for my reflection relates to my recent history in the Church of England. My current Diocese of Sheffield is in the midst of significant structural shifts. The development of “Mission Areas” with “Oversight Ministers” and “Focal Ministers” is a key part of the strategy. These issues are therefore very much live for me (as a recipient more than a participant in the current moment) and it has stimulated some thoughts for what to embrace, and also to avoid:

1) Focal Ministry requires a cultural change, but the danger is we only grasp it structurally: Jackson promotes FM as a way of eschewing the “pastor-and-flock model and professional ministry” (page 5). This is a strange contrast; turn over “pastor-and-flock” and you don’t quickly have a “Focal Minister” you have a flatter structure with no clear hierarchy. At best this could look like effective partnership, perhaps within a fivefold shape. At worst, (and I’ve observed this), it looks like bland egalitarianism articulated as “we don’t need anyone to lead us” and often feeling directionless and, ironically, insular.  If Focal Ministry can find the balance between assertive leadership and collaborative inclusion, then that’s fantastic, but that’s firstly a cultural issue not a structural one. There’s no reason why “normal” ordained leadership should not also find that balance. Similarly, without cultural change, it will quickly reduce back to a pseudo-vicar and their flock.

2) Focal Ministry raises questions about what ordination is all about. This is not a bad thing; it raises good questions! In Jackson’s model, Focal Ministers are charged with being the “public face of the church, [the] focal leader in the community, [the] enabler of the ministry of all, [the] leader in mission” (page 20), and he can imagine them leading a congregation of up to a 100 or so (page 26). On page 23, he suggests that Focal Ministers could get started by “raising the standards of church services,” looking “for people who have left the worshipping community” to hear their story, and using festival services as a means for growth. All of that is a great description of what ordained ministry looks like on the ground! If it isn’t, then what on earth are we teaching our ordinands to do? The only aspect of ordained ministry that Jackson doesn’t really mention is theological reflection and sacramental ministry. But don’t we also want our FM’s to be theological formed, and aren’t we giving them the oversight (at least) of the celebration of the sacraments in the local context? So, conceptually, how exactly is Focal Ministry anything other than a mode of ordained ministry?

We need to think about how Focal Ministers are “searched for, trained, and supported” (page 25). One would hope that Focal Ministers would be assisted in discerning their particular vocation, provided with training in theological reflection and pastoral skill, and offered tangible support (perhaps even some remuneration where possible) so that they are free to exercise their ministry. How is this not the same concept as the pathway to ordination and the provision of a living? It may be that our training pathways for ordinands are not helpful for FMs, and that we should provide them with more flexible and contextual options. That doesn’t raise questions about the training of FMs; it raises questions about the possible general irrelevance of ordination formation!  If ordination formation is relevant, why wouldn’t we offer it to FMs? If FMs don’t need it, why would we require it of ordinands?

In Jackson’s model, there isn’t really a difference in kind between Focal Ministry and Incumbency, it is a difference in degree (in his chapter 4 the only difference between “FM” and “IN” is that FMs only have one congregation and an INcumbent can still have multiple). The church offers a more rigorous (and defined) form of support to Incumbents, and a more flexible (but presumably cheaper and missionally adaptive) form of support to Focal Ministers, but they are both (in the truth of the concept) exercising the essence of ordained ministry. This is not a bad thing. However, it feels awkward because the Church’s statutory wineskin can’t easily cope with the adjustment, and we have to develop new terminology to get it there.

3) My only real concern with the model, therefore, is in its implementation. Jackson speaks of the need for “official diocesan policy” when it comes to this (page 25). He speaks of “a discernment process” for FMs “as there is with readers and OLMs” (page 25). He suggests that a “Focal Minister training syllabus will be needed, perhaps prepared nationally” (page 20). Some form of process is needed, of course, but the extent of it worries me.

The joy, and beauty, and actual point of FM is the local connection and flexible local adaptation of ministry.  As soon as you have syllabi and processes that are imposed from a distance (even nationally!), they risk becoming hoops to jump rather than resources to release. Such processes often hinder local adaptation by insisting on irrelevancies, and they undermine recruitment of FMs for whom that is onerous.  Too much centralised expectation and we might as well replicate (or just use) the ordination streams and send FMs off to the so-called “vicar clone factory.” We need to learn the lessons from what happened (or didn’t happen) with the aspirationally contextual Pioneer Ordained Minister schemes of 15-20 years ago.

It’s at this point of FM discernment and training that Jackson should have emphasised the role of the Incumbent Oversight Minister. Surely it is in the “mini-episcopal” incumbent that you entrust a level of discernment for who may or may not be invited into the FM role? Surely someone who has been through the “full” ordination program (and subsequently provided with the living) will have been equipped to offer formation and training to those with whom they share the work? An incumbent is both aware of the local context, and connected by their office into the wider accountability; incumbents are key to the framework working. In fact, here is the point of distinction between the two roles of incumbent and FM: incumbents are called to raise up and form, in addition to joining the focal work on the ground.

In conclusion, Jackson has given us a useful resource. The prospect of a framework that aligns with what he presents excites me. Not least of which because “it rescues incumbents from impossible job descriptions, enables some to work at a more strategic level and others to enjoy a more fruitful ministry with direct responsibility for fewer churches” (page 27). But I still slightly shake my head. This is not a new solution to a new problem. This is simply a framework around the sort of work we should have been doing anyway. No matter the exact form or nomenclature, we need to get on with it.

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Like many life-long Christians, my formative years were shaped by speakers and writers fanning the flames of zeal and purpose. We wanted to know God’s plan for our life. It was about learning our gifts, keeping pure, and pursuing Jesus for the life that lay stretched out before us. We would change the world!

There’s nothing wrong with that. Three of my four children are now, officially, young adults, and I want something similar for them. Opportunities lie open before them. They don’t fully realise their sheer potential. So push into Jesus, equip yourself with his Word, become familiar with his Spirit, find healing for childhood hurts, and launch forth! “I am writing to you, young men, because you have overcome the evil one” (1 John 2:13).

We all grow out of our youth and into our adult seasons. And the discipleship that once formed us no longer fits as easily. We try and make it work. We take our sermons and channel our inner youth: fan your passion into flame, live life for Jesus! We mentor others by setting and pursuing goals, just like we did when the vista was young and wide. And we do the same with our churches: we place our communities on an horizon of opportunities, articulate some mission action goals and motion for them to launch forth like the youth we once were. Occasionally it works.

Our forms of discipleship are youth-shaped, even as we hit our middle age. They don’t hit the mark. This is where we need the sort of wisdom Ronald Rolheiser offers in Sacred Fire. 

Rolheiser’s framework is simple. He identifies three stages of discipleship in our walk through life:

1) Essential Discipleship: The struggle to get our lives together. This is the youth-oriented form of discipleship with which we are familiar. It’s for when we are searching, “for an identity… for acceptance… for a circle of friends… for intimacy… for someone to marry… for a vocation… for a career… for the right place to live… for financial security… for something to give us substance and meaning – in a word, searching for a home” (page 16, emphasis mine). “Who am I? Where do I find meaning? Who will love me? How do I find love in a world full of infidelity and false promises” (page 17)? We are familiar with these things.

2) Mature Discipleship: The struggle to give our lives away.  This covers the majority of adult life, and begins when we become “more fundamentally concerned with life beyond us than with ourselves” (Page 18). The transition from young adult to responsible parent typifies the entry into this stage of life. “The struggle for self-identity and private fulfillment never fully goes away; we are always somewhat haunted by the restlessness of our youth and our own idiosyncratic needs…. [However the] anthropological and spiritual task will be clear: How do I give my life away more purely and more generously?” (page 18). This is the substance and focus of the book.

3) Radical Discipleship: The struggle to give our deaths away. As we age, the default line shifts a second time. The question is no longer “What can I still do so that my life makes a contribution? Rather, the question becomes: How can I now live so that my death will be an optimal blessing for my family, my church, and the world?” (page 19). Rolheiser touches on this at the end.

Perhaps the quote from Nikos Kazantzakis on the very first page, sums it up: Three prayers for “three kinds of souls”.

1) I am a bow in your hands, Lord, draw me lest I rot.
2) Do not overdraw me, Lord, I shall break.
3) Overdraw me, Lord, who cares if I break!

It is the second of these that we need to explore.

In this stage of life, the aspiration is not towards heroism, but towards eldership (page 64). Rolheiser doesn’t go into it, but my reflection is that eldership has diminished in our collective imagination. Take any popular movie (my thoughts jump to Happy Feet) and it pits zealous youth against repressive elders: youthful explorations of real experiences against the oppression of traditions and the narrowness of a self-loathing parental generation. It’s an effective narrative; even now, my heart flutters with some longing to be the heroic youngster. But I’m getting old. I also long to cover, care, nurture, and father. I yearn to pass on some of the depths and ancient learnings that I discovered on my own youthful quests, and which I have digested over many years.

Eldership is valuable, so how do we disciple people towards eldership? How do we disciple people in their maturity?

This collision occurs in the church world. We promote (and fund) avant garde pioneering programs and strategies that promote church growth. There’s a risk of it being seen as just a young person’s game. That isn’t the case. I realised some time ago, that I simply ain’t the green young church planter I used to be (thank God). I’m not going to be able to grow a church, or pioneer something new, through my waning youthful zeal. It will only come through growing into and resting upon a developing eldership. That’s the discipleship I need, and Rolheiser has helped me.

I no longer need to explore paths of youthful imagination. I need to fathom the depths of when the patterns of life are “pretty bland, or flat, or overpressured, or disappointing” where underneath the (relative) stability of life “is an inchoate, nagging disquiet, that is stirring just enough to let us know that someday, though not quite yet, there are still some deeper things to sort out and a deeper journey to be made” (pages 65-67).

One of Rolheiser’s more powerful images is that of the “honeymoon.” Perhaps it sums up the dynamics of a mid-life crisis!

Our route to maturity generally involves a honeymoon or two. Honeymoons are real, are powerful, and afford us, this side of eternity, with one of the better foretastes of heaven. Because of that they are not easy to let go of permanently. Inside of every one of us there is the lingering itch to experience that kind of intensity yet one more time…” (Pages 69-70)

We could be driven by that allure for honeymoon excitement, not just in terms of marital fidelity, but simply as a fantasy of what “success” means to us (“grandiosity” as Rolheiser calls it). Starry-eyed youth run to their honeymoons, thinking to have escaped loneliness.  In our mature years, we learn to embrace a “new loneliness, that of seeing and accepting the actual limits of our own lives, a pain intertwined with accepting our own mortality” (page 74).

If there is one bit of wisdom to dwell on from this book, this is it.

All discipleship equips, and Rolheiser does just that: He unpacks workaholism. He looks at “acedia” – that noonday listlessness and ennui mixed with a daydream of regret and jealousy (pages 79-81), and the answering hope. He looks at forgiveness and how it is needed at the most existential level (page 83). He even unpacks all the seven deadly sins in helpful and insightful ways! Sloth, for instance, is not laziness so much as wilful distraction (I’m looking at you, Netflix). He teaches us to pray (page 169ff), with emotional honesty and life-giving rhythms. And he reminds us to bless and not curse (page 212). Chapter 8 sums it all as “ten commandments for the long haul.”

It was gratifying to find myself familiar with some of what he expounds. Gill and I have reflected for some years on how life is so often a divine call to wait. Our world is now-and-not-yet, and this can feel like Easter Saturday, or the days between Ascension and Pentecost. Just like Rolheiser, we also have drawn on the road to Emmaus (page 98ff) to grasp the depression and despondency of what this can feel like, despite the (unrealised) company of Jesus on the road. We too have encountered the painful compulsion of Peter (page 105), as we are bound to the one who has the words of eternal life, despite the costly road on which we are led and where often we don’t wish to go.  In the words of one of the songs that inspired me in my youth, but which I didn’t understand until I had lost some blood: “I know who I am, I know where I’ve been, I know sometimes love takes the hard way.”

In all good discipleship, we need to be both affirmed and stretched. This book stretches us towards the giving away of life that defines our age and stage. We are stretched towards kenotic living, and laying down of pride and judgementalism, superiority, ideology, and personal dignity (page 124). We are compelled to imagine living as ones baptised into Jesus, not just baptised into John:  i.e. baptised into “grace and community” and reliance on the one who can do the impossible. Pentecost comes not to the self-hyped and activated, but to “a church meeting where men and women, frightened for their future, were huddled in fear, confusion, and uncertainty, but were gathered in faith and fidelity despite their fears.” (page 131). We cannot live our lives out of “sheer willpower” (page 130). I know; I tried that once ten years ago and I broke.

The way of mature discipleship is to give away our life. It is Paul sharing in the sufferings of Christ. It is Mary, watching the crucifixion, not running, but absorbing the pain and refusing to “conduct its hatred” (page 149). Sometimes, the Lord places us as walls upon which the ugliness of a broken world breaks, and upon which the sulfurous sharpness of an idolatrous church sloshes. In our youth we might fight back. But in our maturity, we absorb, we bow, we break, and all that the stooping does is put our faces closer to the Rock on which we rest.

That is not the same thing as despair. Our muted helplessness is not a passive resignation, but its opposite. It is a movement toward the only rays of light, love, and faith that still exist in that darkness and hatred. And at that moment, it is the only thing that faith and love can do. (Page 149)

We need this sort of discipleship. We need this sort of imagining of what mature leadership, mature lives, mature ministry looks like. We need a church that can cope with being out of control, that can lean into decline and devote what is left as an offering of blessing. We need a church that finds faith in pain, and just simply is as the winds and waves of the world wash around.

We need to inspire our youth, and delight in their zeal (and their pretensions at times). And us older ones need to aspire to eldership, and give away our lives.

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