The Emerging Missional Church: A SWOT Analysis (Part 2)

by Deborah Taggart

Strengths
Variety and Experimentation
Firstly, a major strength of the emerging missional church is their willingness to be flexible with culture and experiment with something new, all part of what Sweet identifies as “our continuing struggle, as followers of Christ in a changing culture, to live out the meaning of the incarnation”^[1]. This flexibility and experimentation leads to a wide variety of EM churches (hence the definition problems discussed earlier), so Moynagh writes of an Anglican church in Halifax, England, that has started a Monday Lunch Box (communion and lunch service, attracting people who don’t go to church on a Sunday, and are asking to be baptised) and also of Saddleback church in California where they have a video café service (offering a choice of worship styles, smaller crowds, and videotaped sermon)^[2]. Although these churches differ in structure and style, both have decided to move beyond the traditional forms of church to create a worship gathering that will resound with local people. Variety in types of church is important not only contextually, but also culturally – moving away from one-size-fits-all church models is an important step towards reaching out to the growing numbers of people who, wearying of the standardisation that came with modernity, are looking for personalisation^[3].

While the quest for the new and fresh ways of doing church is definitely important, we need to make sure it is undertaken purposefully – as Carson reminds us we must avoid an addiction to the ever-novel over love for timeless truth^[4]. Maggi Dawn places herself at the junction of tradition and innovation, ‘emerging’ within a traditional church:

“I believe that both old and new forms of Church have treasures that they should share with each other. The experimental daring of new forms is a breath of fresh air to the tradition (in fact, the tradition is basically made up of a collection of daring experiments that have stood the test of time, so to reject things because they are new is a ridiculous bit of double-thinking). But the history, theology and stability of the tradition is a much stronger umbilical cord than Emerging groups would sometimes like to admit (especially if it’s just those traditions that have recently burned them).”^[5]

 

Engaging with Culture

This newness and experimentation is largely due to the fact that EM churches take culture seriously. Moynagh says this kind of church “arises out of a culture rather than being imposed on a culture”^[6]. Unlike Michael Horton (who seems to think we can, and should, practise ‘acultural worship’^[7]) the EM church recognises that even in Bible times the Hebrews used the instruments at hand[8], and cultural metaphors like “the Lord is my shepherd”[9] – and thus, Frost and Hirsch challenge their readers to analyse what their symbols are saying to the local culture: “the medium is the message”^[10]. What is really important to a church is evidenced by what they spend time doing together. Then, as we begin to analyse how things are done, who is involved, and why or why not, the culture of the church becomes plain: is the congregation passive or active, restrained or free, an audience watching a performance, or a group of people participating in life and worship together?

Frost and Hirsch also advocate more interaction with the existing culture and experiences of unchurched people: we should acknowledge (and help them to recognise themselves) that God is and has been already at work in their lives^[11]. Instead of merely quoting scriptures and hoping they ‘click’, Frost and Hirsch suggest evoking curiosity through storytelling, showing people the overlap of their story, with our story, with the biblical story, and with God’s story^[12].

Erwin McManus moves beyond the goal of simply interacting with culture to describe his calling as a ‘cultural architect’ – at his church in LA, Mosaic, he sees himself reaching the innovators and early adopters in a society, the smaller percentage of people who are shaping the future and wouldn’t be comfortable in the middle-ground mass-appeal of megachurches^[13].

Emphasis on Building Community - Outside and Inside the Church

More than just engaging with broad cultural shifts, EM churches also place a high emphasis on the context of the church’s local community. They say we can no longer make a ‘Christendom’ assumption that the church has an automatic place in society, so therefore, if the service, programs and buildings are done right, the unchurched will come. Instead, EM churches focus on the need for the church to be salt and light, representing Jesus in the community (beyond just Sunday services)^[14]; shaping church into the existing rhythms and patterns of the community instead of following a predetermined church model. Consequently, they look for existing community projects to partner with instead of always starting ‘rival’ Christian imitations^[15]. As Moynagh points out, the genius of a community focus is that it acknowledges that we actually need to sow into the community so we can reap from there, instead of just sowing inward to the church so we only reap on the inside^[16].

EM churches also have a strong desire to create a sense of real community within the church – that their gatherings, whether on Sundays or through the week, would be safe places to be honest and authentic with one another^[17]. Rather than structuring everyone into a certain rigid system of community, McManus’ goal for his EM church Mosaic is “that everyone has community – not that everyone fits into our systems of community”^[18].

Self-Critiquing

In keeping with their penchant for honesty, an unusual strength of the EM movement is that they are often quite open about their conflicts, shortcomings and disappointment with themselves. Phil McCredden is candid about EM trends that can become pitfalls when he writes, “Let us not reply: ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you? For when we were sipping our lattes, watching video clips, engaging in discussion and reading blogs – we did not see you’”^[19]. Steve Taylor reflects on a news article titled from his own thoughts: “Creativity and Anger Drive Emerging Church”, then on his blog admits that “seeing the word ‘anger’ in black and white sort of sat me back a bit. Is it a worthy energy driver and healthy motivation?”^[20]. There are also open group discussions about the EM church’s lack of female representation in leadership[21].

 

Faith that Allows Space for Mystery

Acceptance of doubt, questions without answers, and mystery as part of Christian faith is also a recurring theme with EM churches – and one that facilitates the honest community they desire. George Baum talks about learning that when people are expressing doubt or confusion “it’s okay to say, ‘I don’t know…but I’ll wait here with you’ ”^[22] – it is not our “duty to have a scriptural, theological, exegetical response for every question anyone ever asked”^[23].

Instead of relying solely on cognitive elements of faith, EM churches acknowledge that “faith is part mystery, and can’t be confined to words, intellect, and concept alone”^[24], and so they make room for symbols and silence, liberating the senses and imagination. EM churches seek to creatively cultivate a sense of awe and wonder in ‘EPIC’ (experiential, participatory, image-driven, communal) worship^[25].

Holistic Faith that Leads to Personal and Social Transformation

Along with embracing mystery, EM churches seek a holistic faith that is integral to their daily lives. Brad Cecil observed five paths to transformation in his community: cognitive (studying the Scriptures), contemplative (practices such as meditation and prayer), ascetic (service to others), expressivist (self-expression – such as the arts and storytelling) and communitarian (shared lives)^[26]. McManus also challenges the model of discipleship that attempts to lead people from one ‘stage’ to another; rather, he sees discipleship as living and growing in several environments at once (community, commission, character, service, and worship)^[27].

Also, EM churches look at the gospel not so much as a message to get someone to choose between heaven and hell, but as an introduction to a person and a message which can and should change our own lives and society. As Steve Gee puts it, “Don’t ask ‘if you were going to die tonight, where would you go?’; ask ‘if you were going to live tomorrow (and for a long time after), who would you live for?’”^[28]; and as James Engel challenges us: “why do we speak so loudly about such litmus test issues as homosexuality and abortion but remain silent about endemic public corruption?”^[29]. He points us to the Two-Thirds world which has “taken the lead in holistic ministry in which no distinctions are made between evangelism, personal holiness, and social transformation”^[30]. Many EM churches are responding to this challenge – for example, Northern Community Church of Christ has three core values of developing community, demonstrating compassion and deepening spirituality, which are to be lived out in seven spiritual disciplines: participating in church life, sharing our hospitality, entering the biblical story, engaging the Spirit, discerning world issues, managing our money, and serving other people^[31].

---

[1] Leonard Sweet, “Garden, Park, Glen, Meadow” in Leonard Sweet (ed.), The Church in Emerging Culture: Five Perspectives (Grand Rapids, Michigan: Zondervan) 2003, p.14

[2] Michael Moynagh, emergingchurch.intro (Oxford: Monarch Books) 2004, pp.9-10

[3] Dan Kimball, The Emerging Church (Grand Rapids, Michigan: Zondervan) 2003, p.14

[4] cf. Don Carson, Becoming Conversant with the Emerging Church (Grand Rapids, Michigan: Zondervan) 2005, p.231

[5] Maggi Dawn, “In the Church but Not Of It”. Online: http://www.emergingchurch.info/reflection/maggidawn/index.htm

[6] Michael Moynagh, emergingchurch.intro (Oxford: Monarch Books) 2004, p.25

[7] Michael Horton, commenting in an article by Brian McLaren, “The Method, the Message and the Ongoing Story” in Leonard Sweet (ed.), The Church in Emerging Culture: Five Perspectives (Grand Rapids, Michigan: Zondervan) 2003, p. 193

[8] Ps 150

[9] Ps 23

[10] Michael Frost and Alan Hirsch, The Shaping of Things to Come (Peabody, Massachusetts: Hendrickson) 2003, pp.146-162

[11] Michael Frost and Alan Hirsch, The Shaping of Things to Come (Peabody, Massachusetts: Hendrickson) 2003, p.105

[12] Ibid., p. 101

[13] Erwin McManus, “An Unstoppable Force” seminar at Morling College, Sydney, August 1, 2005.

[14] Michael Frost and Alan Hirsch, The Shaping of Things to Come (Peabody, Massachusetts: Hendrickson) 2003, pp.18-19

[15] Ibid., pp.63, 72-73

[16] Michael Moynagh, emergingchurch.intro (Oxford: Monarch Books) 2004, p.112

[17] Even Don Carson (who is mostly critical of EM thought) commends their desire for authentic community in Becoming Conversant with the Emerging Church (Grand Rapids, Michigan: Zondervan) 2005, p.51

[18] Erwin McManus, “An Unstoppable Force” seminar at Morling College, Sydney, August 1, 2005.

[19] Phil McCredden’s blog entry “We Did Not See You”. Retrieved May 10, 2005, from http://www.signposts.org.au/index.php/archives/2005/04/19/we-did-not-see-you/

[20] Steve Taylor’s blog April 14, 2005. Online: http://www.emergentkiwi.org.nz/archives/cat_emerging_church.php

[21] eg. The multi-voice discussion online at http://signposts.org.au/index.php/archives/2005/07/05/missional-chicks

[22] George R. Baum, “Emerging from the Water” in Mike Yaconelli (ed.), Stories of Emergence: Moving from Absolute to Authentic (Grand Rapids, Michigan: Zondervan) 2003, p.202

[23] Ibid.

[24] Parush R. Parushev, “Faith That Matters in the Culture of Ghosts” in ibid., p.207

[25] Leonard Sweet, SoulTsunami (Grand Rapids, Michigan: Zondervan) 1999

[26] Brad Cecil, “I Told You We Weren’t Crazy!” in Mike Yaconelli (ed.), Stories of Emergence: Moving from Absolute to Authentic (Grand Rapids, Michigan: Zondervan) 2003, p.176

[27] Erwin McManus, “An Unstoppable Force” seminar at Morling College, Sydney, August 1, 2005.

[28] Steve Gee’s blog. Online: http://geeboy.blogs.com/geeboy/2004/08/the_so_called_e.html

[29] James F. Engel, “A Search for Christian Authenticity” in Mike Yaconelli (ed.), Stories of Emergence: Moving from Absolute to Authentic (Grand Rapids, Michigan: Zondervan) 2003, p.122

[30] Ibid., p.116

[31] Northern Community Church of Christ document “We are One Church with Many Congregations” (no date, but still current when given to me in November 2005)

Comments

[hamo]

This feels quite a fair representation of a diverse group!

[andrew (tall skinny kiwi)]

dont know, hamo - it seems [apart from frosty and hirsch] to be mostly academics and denominational leaders discussing their findings.

the two or three practitioners - although friend of mine and dearly loved, are not leading radical form or very organic structured forms of emerging church as - say - you are - or hundreds of ec leaders who have not published a book.

but i do realise its an academic institution [i am typing this from redcliffe college, england, btw] and they have their own preferences

but a good start to the process nonetheless.

hope all are well in perth

[andrew (tall skinny kiwi)]

opps - steve taylor and dan kimball are DOING it also. just so they dont come back and give me a hard time . . .

[Deborah Taggart]

Andrew and Hamo!! What a thrill to have you guys here :) Last year you were some of the gutsy pioneer leaders I was reading about, and now you're here commenting on my thoughts!!

And Andrew, you have a good point - but unfortunately reading books and blogs was a cheaper and more accessible way to do research than travelling everywhere to meet with all the practitioners I'd have liked to (although the meetings and visits I did manage to arrange with several people and churches in Melbourne, and a few in Sydney were very valuable, helping me to see the EM movement for real instead of just typed out in nice fonts!)

But fortunately, some practitioners are commenting here - so feel free to add any variations from your perspective; it will be enriching for all of us!

[hamo]

Hi TSK

I think what I was saying was that Deb's descriptions fitted our own ethos pretty well.

I don't know half of those people - i guess they are POM's hey?!

Look forward to the next section Deborah...

Hamo

[Luke Fletcher]

Hi Deb,
Enjoying the discussion - was wondering if there were any problems (or benefits - depending on your view!) of involvement with the community organisations when it came to political affiliations?

[Deborah Taggart]

Hey Luke,

I didn't investigate this in too much detail, so if anyone else has any thoughts, maybe they can comment...

Hmmm, what can I contribute?....I know one church in the outer suburbs of Melbourne was catering for 'citizenship nights' (ceremony for those becoming Australian citizens) among other things, and the mayor was a Christian and had freedom to give some of her support money to whosoever, so she designated some for this church.

Apart from that all I can think of is that many EM churches are into the 'Make Poverty History' project....and lots of them also like U2 - is that a generational thing, or has Bono been hypnotising us all? But if it's for a good cause....:P

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