This is why we fight

In recent times, there have been some frustrating complications with church relationships and all, leaving me a bit frustrated and concerned. That same mood was carried with me into the Rosie's street ministry today, with me almost having to half drag myself out in the cold to serve the streeties.

However, during the night, I was brought back to reality, when one of our team members recounted how someone had been suicidal. She subsequently just sat and heard his story, prayed with him, and gave him a referral to LifeLine for support. After that, he said, in his own words, "This was the first time I've felt part of something".

At that point I realised - we get caught up in the details of life, in our frustrations and annoyances. We lose sleep over things that don't go our way, and our preoccupation is so often our struggle with life.

Yet, at the end of the day, we fight the good fight, not to put up a brave front to impress, or to polish our lives to sparkling perfection. We are fighting, contending, struggling for something bigger, greater, and beyond our own narrow little lives. It is the least of these that we are to struggle for: for the lives that Gods wants to touch and heal, for the broken people that He wants to comfort. We are fighting for the gospel, and for the ones that God loves.

This is why we fight; and believe it or not, God is on our side we are fighting on God's side.

Sad news - but inevitable?

I just received this mail from FORGE Australia:

For the last twelve years, Forge has sought to serve the Australian church by inspiring and training leaders to engage the first world as a mission field. We have had the privilege of working with many individuals and churches, helping catalyze missional initiatives and challenging the ecclesial status quo. Through God’s graces, we have seen significant shifts in the mindsets of Australian Christian leaders and for this rich and colorful journey, we are eternally grateful.

More recently, over the last two years we have been involved in a process of organizational reflection and future planning, seeking to identify what our contribution could be to the Australian church in the years ahead. After some long conversations and considered analysis of our position, we believe that the best way forward is to scale back all of our organizational operations for the foreseeable future."

As someone whose faith has benefited richly from the FORGE ministry, I'm really sad to hear this. I have been inspired, challenged and humbled by the many faithful members of FORGE. Seeing their zeal for missions in the West has rekindled a new flame and passion within my own heart for my neighbours and friends.

It is ironic, that the end the of the day, their basis for existence is to some extent the cause of their closure. In particular, they write:

Our current decentralized organizational structure has made it difficult to move ahead cohesively. The challenges associated with transitioning Forge to be an effective training organisation for the new context proved too costly.

FORGE has always pushed for a return to "Acts-style" churches, without the central administration and structure seen in "traditional churches", but rather an organic approach to church life. Thus, it doesn't come as a surprise that as FORGE grew, their commitment to "organic" administration meant that they did not have the administrative structure to support that growth.

While I'm sad to see FORGE Australia go, I think there's a great lesson in this - that at the end it's not all about "returning back to the good ol' days", it's about reaching people with the Gospel for the glory of God - and faithfully using whatever is available for those ends - even if they involve elaborate hierachies ;).

Emerging Churches - More Wesleyan than the Methodists?

In recent times I've had the opportunity to attend a FORGE conference and get my hands on some material by Hirsch and Frost, and essentially get a bit more up to date with the whole "emerging church" movement.

Much ink has been spilled over reservations about the whole movement, particularly over their interactions with more "traditional" mainline churches. I share the sentiments of many others (Glen has written some excellent comments here), feeling that they have many good things to offer, but do often come across as being a bit arrogant in the simplistic neglect of tradition. Nonetheless, I'm inspired by their commitment to serious discipleship (something which has definitely lapsed in many churches) as well as their intense missional focus, particularly in their service to the poor.

No doubt there are some questionable characters in the movement (I'm not a fan of McLaren), but amongst the more balanced people, I've been interested to find how much they have in common with the spirit of Wesleyanism. For example, in The Shaping of Things to Come, Hirsch and Frost write:

...what the church needs to find its way out of the situation it's in at the beginning of the 21st Century, is not more faddish theories about how to grow the church without fundamentally reforming structures. What the church needs is a revolutionary new approach.

They advocate that the church need to restructure itself around the concept of mission (rather than worship, which is very prevalent today), on the basis that:

...the missional church represents God in the encounter between God and human culture....it is a visible manifestation of how the Good News of Jesus Christ is present in human life and transforms human culture to reflect more faithfully God's intentions for creation.

In other words, our construct of ministry and mission should not and must not be centered within what we call "Church". "Ministry" is not just about ushering, leading worship or playing the piano - it is also very much (and more so!) about MISSION - our engagement and interaction with the world the other 6 days of the week. For many, it is thus lamentable that church structures and organisations are so church-centered - we encourage people to attend prayer meets, cell groups, sunday schools, choirs, courses, seminars, workshops, meetings, etc, hence effectively taking people OUT of their community and keeping them IN the Church.

Hirsch and Frost see this church centered functioning as a logical outcome of "traditional" ways of church organisation and institutionalisation, and hence call for a radical restructuring of our churches, at points calling us to return to "primitive" Christianity.

What struck me was how similar this sounded to the Wesleys as they began their ministry. Chilcote, in The Wesleyan Tradition, comments on the Wesleys' beliefs:

The church of England in the Wesleys' day was an institution in need of repair...It had become distant from and irrelevant to the world it was called to serve during a time of tremendous change. Its forms and its structures had become so inflexible and devoid of life that the weight of its "institutionalism" was quenching the Spirit, suffocating the life of God's people....It needed to rediscover itself and reclaim its identity as God's agent of love in the world. The Wesleys believed that God raised them up to resuscitate the church.

Commenting on the Wesleys' understanding of the function of the church, he says:

Their ecclesiology (understanding of the church), therefore, was essentially missiological (formed around mission)... All of their energy was directed toward the empowerment of Christ's fiathful disciples in ministry to God's world. Indeed, they all viewed evangelism and mission...as the reason for their existence.

Given that the Methodist Church today has become more well known for being "Methodical" (in terms of beauracracy and red tape, rather than in the pursuit of holiness), I can't help but wonder whether the much maligned "Emerging Church" movement actually better embodies what it means to be a Methodist than many Methodists, by demonstrating a stronger passion for a more missional, discipleship oriented, and contextual approach to church life.

However, perhaps more importantly, how do we as a church rediscover what it means to be "missional" - what sacrifices and pains will it take, and will we take them?

Review for "ReJesus - A wild messiah for a missional Church' by Hirsch and Frost

Hirsch and Frost are concerned only with 1 word - J.E.S.U.S. Call them what you may, but their premise is simple: the modern western church has strayed far from the teachings and values that its founder Jesus Christ embodied - he has been domesticated to fit our agenda. Echoing characters such as Barth, they declare that Christ must remain central in the faith, as nothing can be known/felt/done apart from Christ himself. To make their point, they go through 7 chapters that discuss (in order): how Jesus impacts theology/missiology/ecclesiology, how he impacts individuals and how he impacts communities. They explore the false images we've made of Jesus, and how the Shema provides a holistic model for discipleship in the form of monotheistic ethics. They go on to discuss the importance of intersecting orthodoxy, orthopraxy and orthopathy, and finish off with a discussion on ecclessiology (which is admittedly very functional).

In general I'm quite wary of these kind of books (that proclaim that 'everyone is wrong and we just need to get back to basics'), as they often have a blaise disregard for the value of tradition and history. The authors constantly affirm the value of tradition, thankfully, but provide few insights into how this may be reinterpreted in the context of a renewed Christologic focus, so as to avoid throwing the baby out with the bathwater.

This, however, does not hurt their main, and very timely message - that we need to rescue the gospels (and Christology) from the dungeons, and place them and their central figure back at the center of our existence as the church. In doing this, they rightly argue, the church will rediscover what it means to be "missional", in every sense of the word, as they embody the values of their Lord. Rather than the tame, gentle, huggable, nice lady-like Jesus of our paintings, they present a challenging, radical, loving, confrontational, non-conformist and passionate Jesus. This they do very well, with a good mix of anecdote and story to add some personal flavor to their writings, leaving one with the challenge to read the Gospels more intently, keeping our eyes and heart open to the person they testify to.

Ironically, the book is short on the very material it seeks to promote - Christology. There's plenty of discussion around the impact that Christology would have, but not much exploration of the man himself - but perhaps that is too much of an ask for a book only 200 pages long! In addition, attempts at serious theological reflection (such as the section on ecclesiology) are pretty flimsy, but then again, this book is more about the importance of prioritising Christology than an actual discussion of the subjects themselves.

All in all, ReJesus is a good read that will no doubt stir the reader to rethink and reflect on putting the Christ back into being Christian, and learn to read the gospels more robustly, leading to a reinterpretation of the identity of the church. In a sense, what Barth did as a theologian, Hirsch and Frost are doing as missionaries. It gets pretty draggy and repetitive at points, but remains a great starting point for discussion on ministry.

Oh please

Some are familiar with the fact that I'm becoming a bit uneasy with movies like SlumDog Millionaire - as to whether they are exploiting the extreme poverty of people for our first world entertainment. I was watching another of these movies last night (Blood Diamond) and the reporter in it sums up my thoughts exactly: We write and take all these pictures of suffering people, we draw a tear or two, maybe even get a cheque written. But in the end - no one really cares. No ones really going to stand up and do something about it.

As a disclaimer, I believe movies like slumdog millionnaire and blood diamond can be useful if they are used in the context of a holistic education on events or realities in the world, reminding watchers that for 99.999% of the people involved, there isn't a happy ending. Together with these movies, audiences need to be made aware of the need to do something about these issues - be it through pressuring the government, to raising awareness, to actually getting out there and doing something. Unfortunately, the "unhappy" message doesn't get transmitted to most of the people watching these movies (after all, people are going to the movies to be entertained, not challenged).

So what we end up with is the "pornography of poverty", where the events of another world are turned into our entertainment. Where what is a serious matter is turned into an object to be devoured by audiences for their pleasure.

The title of this age article couldn't have said it better..."Do the SlumDog!" So now the concept of slum dwellers living and dying poverty is a colloqual term for a hip and fashionable dance. Please.

(PS i have written to the Age about it)

Confessions

I confess - I'm not itching and raving to drop everything and go work in a developing world.

I know how much of a need there is - I've spent 3 months living with the people (mud huts and all) in the poorest regions of India (it isn't much, but it's something). I've read article after article quoting international statistic after statistic, with plenty of case commentaries to demonstrate the difficulty of the situation. Mentors and friends have shared stories about the challenges and trials of working in these areas. I have been moved to tears by sights of poverty and hopelessness.

Unyet, I don't feel like dropping everything I have and heading over there ASAP.

Don't get me wrong, I have immense respect for people who sacrifice much to work overseas, and believe there is a genuine need for all Christians (including myself) to be involved in global missions, in whatever capacity. However, at the same time I can't help but feel that we have "glamorised" the overseas experience, and fixated our eyes on it, while Rome burns.

You don't need to be a genius to realise that our society is cracking at the seams - our health systems are breaking, families are being destroyed, street violence is on the rise, and so on. In many ways, the developed world is a ticking time bomb; we have archaic systems and mentalities in place that are woefully inadequate to meet the changing needs and demands of society, yet this is a society that is integral to the global village (the recent economic crash is a typical example of the central role developed nations play in the world).

An example has grown out of my experience in community pediatrics over the last one month. It has been decades since the concept of the "new morbidity" has been put forth, when pediatricians began to notice the replacement of "developing world" diseases such as meningitis, with developmental problems - learning disabilities, behavioral problems and so on.

"Bah" you may say, "having difficulty learning is nothing when compared to starving to death". In some ways that is true, but consider this - in todays highly educated, competitive and academically oriented culture, a learning disability is going to have massive social repercussions, much more than in a more traditional culture. The label of "dumb" rapidly progresses to bullying, school dropouts, and eventually substance and drug abuse, unemployment and involvement in street violence. Child Safety Commissioner Bernie Geary is quite certain where many of these kids end up: prison. It doesn't take long to see what a social disaster this could become, with up to 20% of Australian kids now having a functionally significant learning impairment. Can we seriously make a value distinction between the impact of starvation and the impact of violence/substance abuse/imprisonment?

In many ways, I can't help but feel that this is going the way of Christian evangelism: for years it was "the West to the Rest", but now, for a variety of reasons, it's very much "the Rest to the West". Unless we keep vigilant on what's happening at home, we could easily end up on a downhill slope in society. Already Keating and Hertzman (1999) have noticed this "paradox of modernity" - that Marmot's social ladder of health is beginning to falter in our modern world.

And so the next time you are tempted to think that the third world is only place needing prayer and transformation effected through the work of the body of Christ, remember events such as this merely scratch the surface of a deeper disease beginning to eat away at the roots of our society.

Unhealthy debt

I'm sure the majority of us have heard something about the Wall Street crash, with the closure (and near bankcruptcy) of several major US banks and insurance companies (eg: AIG, or AIA for those from SG). If you haven't, here's a 30 second summary: basically, US banks and companies were using debt to create more debt. Kind of like borrowing money from 1 person to buy something from another person - just on a global, massive financial scale. Now the bubble has burst, and all the bad debt has caught up with these institutions - and overnight, people with investments/savings with these institutions have seen their life savings disappear. People stop buying, US stops importing, and other countries stop exporting - and the economy grinds to a halt (I know the economists will tear me up for this oversimplification!).

But why bother with this? Those of us who haven't been taking risks with investments aren't affected, right? Even more so for those of us in the field of health care - we'll always have jobs, so as long as we don't overspend and make risky investments, we don't need to bother, right?

Wrong.

The WHO definition of health is as follows : "health is a state of complete physical, mental and social [and spiritual!] wellbeing, and not merely the absence of disease or infirmity" The corollary of that definition is that "anything that affects physical, mental and social [and spiritual] wellbeing affects health".

So what?

As health workers in a wide variety of capacities, we have to recognise that the issues we deal with are not entities existing in a vacuum that appear to the beat of some biostatistical value, but are often presentations of wide socio-economic issues.

In the case of the recent Wall Street meltdown, we have to stop ourselves from compartmentalising it into an "economic issue" - instead, we have to recognise that this will, in the great interconnectedness of society, eventually translate into health issues. The 1978 declaration of Alma Ata states: "Economic and social development, based on a New International Economic Order, is of basic importance to the fullest attainment of health for all".

The "illnesses" seen in the market place and society will more often than not translate into the "illnesses" seen in the consultation room, the pharmacy, the counselling rooms and the dental clinics. With a recession hitting the streets and people losing their savings and financial security, it would be not unexpected to see changes in the burden of diseases within society. We would be looking at remergence of infectious diseases as people begin moving to more cramped accomodations with poorer sanitation. There may be rising rates of depression, and possibly alcohol abuse and substance abuse (with relevant medical consequences) as a means of emotional anesthesia. Financial stressors could lead to relationship breakdown and domestic violence, with consequences for the long term health outcomes for members of those families. Eating a healthy and balanced diet may be replaced by settling for whatever was on special on the supermarket, more often than not something less than ideal, nutrition wise. A global recession is more than an "economic issue" - it is fairly and truly a health issue as well.

As health workers - doctor, nurse, dentist, pastor, phamacist, counsellor, physiotherapist, dietician, OT, etc - we have been tasked by God to engage with and contribute to the health of populations. It is only by looking beyond our textbooks and our own working space, to engage with the emerging challenges to the health of the people, that we can truly fulfill the task God has laid before us.

The Paradox of Modernity

‘A puzzling paradox confronts observers of modern society. We are witnesses to a dramatic expansion of market-based economies whose capacity for wealth generation is awesome in comparison to both the distant and the recent past. At the same time, there is a growing perception of substantial threats to the health and well-being of today's children and youth in the very societies that benefit most from this abundance.’ (Keating and Hertzman, 1999)

Fascinating - we have always assumed "richer = better (health indicator wise)". To some degree that seems to be true, but we are now seeing rich societies getting richer, while their "well-being indicators" (in areas such as mental, physical and social health) either stabilise or drop. It appears that the consumerisation, capitalisation, globalisation, post-modernisation, whatever-nisation of our society is taking its toll in ways we never expected.

That leaves a challenge for all of us involved in God's global mission - those of us ministering in these contexts have to develop a new model of health and well-being, with which we engage the modern (or post-modern) epidemics. Just as we cannot ignore the diseases of the developing world, we cannot ignore the diseases of the modern world.