1. Josh Andersen, A carnival for Christ: the "New Monastics" look for ways to be in the world but not of it.(People Against Poverty and Apathy): An article from: Sojourners Magazine (Thomson Gale, 2007).
2. Jason Byassee, “The New Monastics: Alternative Christian Communities,” The Christian Century, 10, 2005, http://www.christiancentury.org/article.lasso?id=1399.
3. Lawrence S. Cunningham, Thomas Merton and the Monastic Vision (Wm. B. Eerdmans Publishing Company, 1999).
4. Paul R. Dekar, Community of the Transfiguration: The Journey of a New Monastic Community (Cascade Books, 2008).
5. Hugh Feiss, Essential Monastic Wisdom: Writings on the Contemplative Life (HarperOne, 2000).
6. Anne M. Field, The Monastic Hours - Directory for the Celebration of the Work of God and Directive Norms for the Celebration of the Celebration of the Monastic Liturgy of the Hours (Liturgical Press, 2001).
7. Andy Freeman and Pete Greig, Punk Monk: New Monasticism and the Ancient Art of Breathing (Regal Books, 2007).
8. Patrick Hart and Dom Bernardo Olivera, A Monastic Vision for the 21st Century: Where Do We Go from Here? (Cistercian Publications, 2006).
9. Rutba House, School(s) for Conversion: 12 Marks of a New Monasticism (Wipf & Stock Publishers, 2005).
10. Abbot Christopher Jamison, Finding Sanctuary: Monastic Steps for Everyday Life (Liturgical Press, 2006).
11. Tony Jones, The New Christians: Dispatches from the Emergent Frontier (Jossey-Bass, 2008).
12. Andre Louf, The Way of Humility (Cistercian Publications, 2007).
13. Thomas Merton, Come to the mountain: New ways and living traditions in the monastic life (St. Benedict's Monastery, 1969).
14. Augustine Roberts, Centered on Christ: A Guide to Monastic Profession, 3rd ed. (Liturgical Press, 2005).
15. Tom Sine, The New Conspirators: Creating the Future One Mustard Seed at a Time (IVP Books, 2008).
16. Monks of New Skete, In the Spirit of Happiness (Little Brown and Company, 1999).
17. Dennis Patrick Slattery, Grace in the Desert: Awakening to the Gifts of Monastic Life, 1st ed. (Jossey-Bass, 2004).
18. Jon R. Stock, Tim Otto, and Jonathan Wilson-Hartgrove, Inhabiting the Church: Biblical Wisdom for a New Monasticism (Wipf & Stock Publishers, 2006).
19. Brother Benet Tvedten, How to Be a Monastic And Not Leave Your Day Job: An Invitation to Oblate Life (Paraclete Press (MA), 2006).
20. Mark Van Steenwyk, “What is the New Monasticism? : Jesus Manifesto,” Blog, 3, 2008, http://www.jesusmanifesto.com/2008/03/05/what-is-the-new-monasticism/.
21. Jonathan Wilson-Hartgrove, New Monasticism: What It Has to Say to Today's Church (Brazos Press, 2008).
22. Molly Worthen, “In the beginning... - The Boston Globe,” Newspaper, The Boston Globe, 2, 2008, http://www.boston.com/bostonglobe/ideas/articles/2008/02/03/in_the_beginning/?rss_id=Boston+Globe+--+Ideas+section.
23. N. T. Wright, The New Testament and the People of God (Augsburg Fortress Publishers, 1992).
24. Joseph Ratzinger (Pope Benedict XVI), New Outpourings of the Spirit: Movements in the Church (Ignatius Press, 2007).

If you found this post helpful, you might also find my post on the "Top 100 Books on the Emerging Church" worth the read as well.

The first:

"The good life of God is a life that empties itself on behalf of others"--Tom Sine

AND THEN

"No...I don't think you're that much different than we are...I mean, you're getting more stuff--better stuff...living more responsibly in society. That's what we're all doing, right?"--Anonymous (but said to me a couple of years back as I was trying to live very radically in my 'knowing of God')

And there's the tension between the kingdom life, a life that was described as one the empties itself, prefers others, seeks not its own good, and seeks to offer up rather than intake...and then of course there's the life of fallen and broken false selves. All about getting more, acquiring more, having more and better.

I've been thinking about how this tension can be seen in the desert temptations of Jesus. All of the things that the Satan offers Jesus are positive things...even kingdom things...they involve love of God, love of others, etc...THE END IS GOOD. But the means required consumptive "getting". The method is the message, and Jesus knew that. He knew that the means to the good life defines the good life. And so He says "No thanks" to the temptations in the desert.

But how often are we in the same situation?

A good world...it just involves another purchase... A better hope for all of us...it just requires me acquiring another unnecessary item (which always seems indispensable in my immediate pursuit of God, neighbor, or environment). And in the end, all of I've done in my radical attempts to reach a happier ending is develop a new kind of consumption. Better. Kinder. Makes me feel more altruistic and benevolent. But...just more padding for my preferred life style--middle class ME.

It's just so easy to get sucked into consumerism for the sake of the kingdom. And that's what the temptation in the desert was all about. Getting for God.

And I can't help but reflect on that first quote and wonder if all the acquisitions in the world don't just add up to another step away from God's good life...a life of giving away...of emptiness...of letting go.

Maybe we need P.H level evaluations for living..little quizzes at the end of the day for evaluating a life of being spent or of spending.  I don't know...honestly...still, it's troubling.

Anyhow...thanks for letting me voice my current thoughts.

If you enjoy this post, you might also enjoy this one on "Books on New Monasticism".

To read reviews of some of these books from around the web, check here.

In Alphabetical order by the last name of the primary author:

1. Ray S. Anderson, An Emergent Theology for Emerging Churches (InterVarsity Press, 2006).
2. George Barna, Revolution (Tyndale House Publishers, 2006).
3. Rob Bell, Velvet Elvis: Repainting the Christian Faith (Zondervan, 2005).
4. Rob Bell and Don Golden, Jesus Wants to Save Christians: A Manifesto for the Church in Exile (Zondervan, 2008).
5. Don Brandt and Ron Sider, Inheriting the Earth: Poor Communities and Environmental Renewal (WorldVision, 2004).
6. Kester Brewin, Signs of Emergence: A Vision for Church That Is Always Organic/Networked/Decentraliz (BAKER BOOK HOUSE, 2007).
7. Warren Brown, Nancey Murphy, and H. Newton Malony, Whatever Happened to the Soul? Scientific and Theological Portraits of Human Nature (Augsburg Fortress Publishers, 1998).
8. Spencer Burke, Making Sense of Church: Eavesdropping on Emerging Conversations About God, Community, and Culture (Zondervan/Youth Specialties, 2003).
9. Tony Campolo, Red Letter Christians: A Citizen's Guide to Faith and Politics (Regal Books, 2008).
10. D. A. Carson, Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications (Zondervan, 2005).
11. Bruxy Cavey, The End of Religion: Encountering the Subversive Spirituality of Jesus (NavPress Publishing Group, 2007).
12. Steve Chalke and Alan Mann, The Lost Message of Jesus (Zondervan, 2004).
13. Shane Claiborne, The Irresistible Revolution: Living as an Ordinary Radical (Zondervan, 2006).
14. Shane Claiborne and Chris Haw, Jesus for President: Politics for Ordinary Radicals (Zondervan, 2008).
15. Clarke E. Cochran et al., Church, State and Public Justice: Five Views (IVP Academic, 2007).
16. Neil Cole, Organic Church: Growing Faith Where Life Happens (Jossey-Bass, 2005).
17. Tim Conder, The Church in Transition: The Journey of Existing Churches into the Emerging Culture (Zondervan/Youth Specialties, 2006).
18. Kevin DeYoung and Ted Kluck, Why We're Not Emergent: By Two Guys Who Should Be (Moody Publishers, 2008).
19. William T. Ditewig, The Emerging Diaconate: Servant Leaders in a Servant Church (Paulist Press, 2007).
20. Dennis M. Doyle, The Church Emerging from Vatican II: A Popular Approach to Contemporary Catholicism (Twenty-Third Publications, 1992).
21. Mark Driscoll, Confessions of a Reformission Rev.: Hard Lessons from an Emerging Missional Church, Revised. (Zondervan, 2006).
22. Mark Driscoll et al., Listening to the Beliefs of Emerging Churches: Five Perspectives (Zondervan, 2007).
23. Nathan C. P. Frambach, Emerging Ministry: Being Church Today (Augsburg Fortress Publishers, 2007).
24. Michael Frost, Exiles: Living Missionally in a Post-Christian Culture (Hendrickson Publishers, 2006).
25. Michael Frost and Alan Hirsch, The Shaping of Things to Come: Innovation and Mission for the 21 Century Church (Hendrickson Publishers, 2003).
26. Becky Garrison, Rising from the Ashes: Rethinking Church (Seabury Books, 2007).
27. Eddie Gibbs and Ryan K. Bolger, Emerging Churches: Creating Christian Community in Postmodern Cultures (Baker Academic, 2005).
28. Stanley J. Grenz, A Primer on Postmodernism (Wm. B. Eerdmans Publishing Company, 1996).
29. Stanley J. Grenz, Created for Community: Connecting Christian Belief with Christian Living, 2nd ed. (Baker Academic, 1998).
30. Stanley J. Grenz, Theology for the Community of God (Wm. B. Eerdmans Publishing Company, 2000).
31. Stanley J. Grenz, The Moral Quest: Foundations of Christian Ethics (InterVarsity Press, 2000).
32. Stanley J. Grenz, The Social God and the Relational Self: A Trinitarian Theology of the Imago Dei (Westminster John Knox Press, 2001).
33. Stanley J. Grenz and John R. Franke, Beyond Foundationalism: Shaping Theology in a Postmodern Context (Westminster John Knox Press, 2001).
34. Hugh Halter and Matt Smay, The Tangible Kingdom: Creating Incarnational Community (Jossey-Bass, 2008).
35. Stanley Hauerwas, Unleashing the Scripture: Freeing the Bible from Captivity to America (Abingdon Press, 1993).
36. Stanley Hauerwas, The Peaceable Kingdom, 2nd ed. (SCM Press, 2003).
37. Stanley Hauerwas and Romand Coles, Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian (Wipf & Stock Publishers, 2007).
38. Stanley Hauerwas and William H. Willimon, Resident Aliens: Life in the Christian Colony, 1st ed. (Abingdon Press, 1989).
39. Jim Henderson, Matt Casper, and George Barna, Jim and Casper Go to Church: Frank Conversation about Faith, Churches, and Well-Meaning Christians (BarnaBooks, 2007).
40. Alan Hirsch, Forgotten Ways, The: Reactivating the Missional Church (Brazos Press, 2007).
41. George R. Hunsberger and Craig Van Gelder, The Church Between Gospel and Culture: The Emerging Mission in North America (Wm. B. Eerdmans Publishing Company, 1996).
42. Wayne Jacobsen and Dave Coleman, So You Don't Want to Go to Church Anymore (Windblown Media, 2006).
43. Tony Jones, Postmodern Youth Ministry (Zondervan/Youth Specialties, 2001).
44. Tony Jones, The Sacred Way: Spiritual Practices for Everyday Life (Zondervan/Youth Specialties, 2005).
45. Tony Jones, Divine Intervention: Encountering God Through the Ancient Practice of Lectio Divina (Th1nk Books, 2006).
46. Tony Jones, The New Christians: Dispatches from the Emergent Frontier (Jossey-Bass, 2008).
47. Tim Keel, Intuitive Leadership: Embracing a Paradigm of Narrative, Metaphor, and Chaos (Baker Books, 2007).
48. Dan Kimball, The Emerging Church: Vintage Christianity for New Generations (Zondervan/Youth Specialties, 2003).
49. Dan Kimball, They Like Jesus but Not the Church: Insights from Emerging Generations (Zondervan, 2007).
50. Dan Kimball, David Crowder, and Sally Morgenthaler, Emerging Worship: Creating Worship Gatherings for New Generations (Zondervan/Youth Specialties, 2004).
51. B Larson and R Osbourne, The Emerging Church (London: Word Books, 1970).
52. Christopher Stephen Lutz, Tradition in the Ethics of Alasdair MacIntyre (Lexington Books, 2004).
53. Alasdair Macintyre, Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition (University of Notre Dame Press, 1991).
54. Alasdair C. MacIntyre, Whose Justice? Which Rationality? (University of Notre Dame Press, 1989).
55. Alasdair MacIntyre, Dependent Rational Animals: Why Human Beings Need the Virtues (Open Court, 2001).
56. Alasdair MacIntyre, After Virtue: A Study in Moral Theory, Third Edition, 3rd ed. (University of Notre Dame Press, 2007).
57. Brian D. McLaren, A New Kind of Christian: A Tale of Two Friends on a Spiritual Journey, 1st ed. (Jossey-Bass, 2001).
58. Brian D. McLaren, Church on the Other Side, The, Exp&ed. (Zondervan, 2003).
59. Brian D. McLaren, A Generous Orthodoxy: Why I Am a Missional, Evangelical, Post/Protestant, Liberal/Conservative, Mystical/Poetic, Biblical, Charismatic/Contemplative, Fundamentalist/Calvinist, Anabaptist/Anglican, Methodist, Catholic, Green, Incarnational, Depressed-yet-Hopeful, Emergent, Unfinished CHRISTIAN (Zondervan/Youth Specialties, 2004).
60. Brian McLaren, Everything Must Change: Jesus, Global Crises, and a Revolution of Hope (Thomas Nelson, 2007).
61. Brian McLaren, Finding Our Way Again: The Return of the Ancient Practices (Thomas Nelson, 2008).
62. Carol Howard Merritt, Tribal Church: Ministering to the Missing Generation (The Alban Institute, 2007).
63. Donald Miller, Prayer and the Art of Volkswagen Maintenance (Harvest House Pub, 2000).
64. Donald Miller, Blue Like Jazz: Nonreligious Thoughts on Christian Spirituality (Thomas Nelson, 2003).
65. Donald Miller, Searching for God Knows What (Thomas Nelson, 2004).
66. Donald Miller, Through Painted Deserts: Light, God, and Beauty on the Open Road (Thomas Nelson, 2005).
67. Nancey Murphy, Beyond Liberalism and Fundamentalism: How Modern and Postmodern Philosophy Set the Theological Agenda (Trinity Press International, 1996).
68. Nancey Murphy, Anglo-American Postmodernity: Philosophical Perspectives on Science, Religion, and Ethics (Westview Press, 1997).
69. Nancey C. Murphy, Reasoning and Rhetoric in Religion (Wipf & Stock Publishers, 2001).
70. Nancey C. Murphy and George Francis Rayner Ellis, On the Moral Nature of the Universe: Theology, Cosmology & Ethics (Augsburg Fortress Publishers, 1996).
71. Nancey C. Murphy, Stanley Hauerwas, and Mark Nation, Theology Without Foundations: Religious Practice and the Future of Theological Truth (Abingdon Pr, 1994).
72. Nancey Murphy, Brad J. Kallenberg, and Mark Thiessen Nation, Virtues & Practices in the Christian Tradition: Christian Ethics After Macintyre (University of Notre Dame Press, 2003).
73. Joseph R. Myers, Organic Community: Creating a Place Where People Naturally Connect (Baker Books, 2007).
74. Roger Oakland, The Emerging Church, DVD (Understand the Times, 2005).
75. Roger Oakland, Faith Undone: The Emerging Church a New Reformation or an Endtime Deception (Lighthouse Trails Publishing, 2007).
76. Doug Pagitt, Reimagining Spiritual Formation: A Week in the Life of an Experimental Church (Zondervan, 2004).
77. Doug Pagitt, Preaching Re-Imagined: The Role of the Sermon in Communities of Faith (Zondervan/Youth Specialties, 2005).
78. Doug Pagitt, Church Re-Imagined: The Spiritual Formation of People in Communities of Faith (Zondervan, 2005).
79. Doug Pagitt, A Christianity Worth Believing: Hope-filled, Open-armed, Alive-and-well Faith for the Left Out, Left Behind, and Let Down in us All (Jossey-Bass, 2008).
80. Doug Pagitt and Tony Jones, Emergent Manifesto of Hope, An (Baker Books, 2007).
81. Doug Pagitt and Kathryn Prill, BodyPrayer: The Posture of Intimacy with God (WaterBrook Press, 2005).
82. Fred Peatross, Tradition, Opinion, and Truth: The Emerging Church of Christ (Writers Club Press, 2000).
83. Steve Rabey, In Search of Authentic Faith: How Emerging Generations Are Transforming the Church, 1st ed. (WaterBrook Press, 2001).
84. Thom S. Rainer and Eric Geiger, Simple Church: Returning to God's Process for Making Disciples (B&H Publishing Group, 2006).
85. Arne Rasmusson, The Church As Polis: From Political Theology to Theological Politics As Exemplified by Jurgen Moltmann and Stanley Hauerwas (University of Notre Dame Press, 1996).
86. Peter Rollins, How (Not) to Speak of God (Paraclete Press (MA), 2006).
87. Peter Rollins, The Fidelity of Betrayal: Towards a Church Beyond Belief (Paraclete Press (MA), 2008).
88. Bruce Sanguin, The Emerging Church: A Model for Change & a Map of Renewal (Copperhouse, 2008).
89. Mark Scandrette, Soul Graffiti: Making a Life in the Way of Jesus (Jossey-Bass, 2008).
90. Donald Schmidt, Emerging Word: A Creation Spirituality Lectionary: Scripture Readings and Commentary for the Church Year (iUniverse, Inc., 2006).
91. F. LeRon Shults, The Postfoundationalist Task of Theology (Wm. B. Eerdmans Publishing Company, 1999).
92. Ronald J. Sider, Good News and Good Works: A Theology for the Whole Gospel (Baker Books, 1999).
93. Ronald J. Sider, Doing Evangelism Jesus' Way: How Christians Demonstrate the Good News (Evangel Publishing House, 2003).
94. Ronald J. Sider, Scandal of the Evangelical Conscience, The: Why Are Christians Living Just Like the Rest of the World? (Baker Books, 2005).
95. Ronald J. Sider, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity (Thomas Nelson, 2005).
96. Ronald J. Sider, Just Generosity: A New Vision for Overcoming Poverty in America, 2nd ed. (Baker Books, 2007).
97. Ronald J. Sider, Scandal of Evangelical Politics, The: Why Are Christians Missing the Chance to Really Change the World? (Baker Books, 2008).
98. Ronald J. Sider, I Am Not a Social Activist: Making Jesus the Agenda (Herald Pr, 2008).
99. Ronald J. Sider, Philip N. Olson, and Heidi Rolland Unruh, Churches That Make a Difference: Reaching Your Community with Good News and Good Works (Baker Books, 2002).
100. Tom Sine, The Mustard Seed Conspiracy: You Can Make A Difference In Tomorrow's Troubled World (Marc, 1972).
101. Tom Sine, Mustard Seed Conspiracy (W Pub Group, 1981).
102. Tom Sine, Taking Discipleship Seriously: A Radical Biblical Approach (Judson Press, 1985).
103. Tom Sine, Cease Fire: Searching for Sanity in America's Culture Wars (Wm. B. Eerdmans Publishing Company, 1996).
104. Tom Sine, Mustard Seed vs. McWorld: Reinventing Life and Faith for the Future (Baker Books, 1999).
105. Tom Sine, The New Conspirators: Creating the Future One Mustard Seed at a Time (IVP Books, 2008).
106. Leonard Sweet et al., Church in Emerging Culture: Five Perspectives (Zondervan/Youth Specialties, 2003).
107. Steve Taylor, The Out of Bounds Church?: Learning to Create a Community of Faith in a Culture of Change (Zondervan/Youth Specialties, 2005).
108. Phyllis Tickle, The Great Emergence: How Christianity Is Changing and Why (Baker Books, 2008).
109. Heidi Rolland Unruh and Ronald J. Sider, Saving Souls, Serving Society: Understanding the Faith Factor in Church-Based Social Ministry (Oxford University Press, USA, 2005).
110. Jim Wallis, Faith Works: How to Live Your Beliefs and Ignite Positive Social Change (Random House, 2005).
111. Jim Wallis, God's Politics: Why the Right Gets It Wrong and the Left Doesn't Get It (HarperOne, 2006).
112. Jim Wallis, The Great Awakening: Reviving Faith and Politics in a Post-Religious Right America, 1st ed. (HarperOne, 2008).
113. Jim Wallis et al., The Revolution: A Field Manual for Changing Your World (Relevant Books, 2006).
114. Pete Ward, Liquid Church (Hendrickson Publishers, 2002).
115. Jim L. Wilson, Future Church: Ministry In A Post-seeker Age (B&H Publishing Group, 2004).
116. Jonathan Wilson-Hartgrove, Free To Be Bound: Church Beyond the Color Line (NavPress Publishing Group, 2008).
117. Jonathan Wilson-Hartgrove, New Monasticism: What It Has to Say to Today's Church (Brazos Press, 2008).
118. N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (HarperOne, 2008).

Ok folks, thanks for your on and off list suggestions. I have revised the list. It is now a bit longer. Perhaps we should think about which books can be culled from the list. Which ones don't actually make that strong of a contribution? I'll start to add some commentary on the books through links on the titles. Thanks again.

A crowd of about 30 of diverse and divergent friends and followers of Jesus clustered into our great room area.  After a brief meditation Tom and Christine launched into a great set of 3 conversations.

1) The changing economics of the global economy: it's effect on us as the middle class and it's extreme effect on the world poor.

We live in a world that is working longer hours in order to make less money and people are finding new pressures to stay BUSY.  The 24/7 work week is in full swing with gadgets such as TWITTER, FACEBOOK, THE WEB, EMAIL, TEXT MESSAGES, iPhone...etc... Part of living in the new global mall is always working.  While our economy works very well for those who have assets, the plight of the poor is growing worse.  People who have been considered "on the edge" in years past are now tipping into starvation and outright poverty.  While our churches talk about mission, very few of our resources actually go to the global poor. At the end of this conversation we were asked to break into clusters of 2's and 3's to discuss this question: "What are the things in my life that might increase my availability to answering the needs created today?"

Various responses were:

*Slowing down our rhythms, decreasing unnecesary jaunts, not being a chauffer service as families, working less, and begin to see Rest as a theology or framing story.

*Coming up with a purpose statement which intentionally helps bring things to the ground.

This last response created a natural segway into the next conversation.

2) What is God "on about" in the world? What is God doing?

Western compartmentalized faith has learned that theology and God and relationship with the Divine is about meeting MY needs or conversely HIS needs...either are a compartmentalized transcendent way of viewing God's heart.  Does God care about the world? How do we find a faith that impacts every element of our life? God's desire is to see everything restored, renewed, and made whole again.  In God's new world everything that has been fractured is mended.  Do we have a vision of a better world?  If not we will not live accordingly and enable others to do so.  The need for a vision where God's good news is present is neccesary.  Often we have a limited view of how God wants to transform us.  The reality is that God wants to transforms us as whole parts, including our cultural values.  We must begin to ask, "what is the good life?" Fashion? Possessions?  We must radically reshape our lives to match our vision of the 'good life'/

God's kingdom goes beyond theology.  Tom quoted Shane Claiborne: "another world is possible. another world is necessary. another world is already here." God desires us to be changed as whole people.  All things are to be made new.  Jesus' own mission was to renew whole lives: to preach good news to the poor, to bind up the brokenhearted, to heal the blind, to touch the untouchable.  This is His calling and conversely it is our calling.  Discipleship means commiting to the life purpose of God.  To be a follower of Jesus we make God's purposes ours.  How can we make a space to follow God in what he's doing right now?

We were once again asked to split into 2's and 3's and answer this question:  "How would it change our life and that of our neighborhoods and communities if we each began to discover God's purpose operating in our lives?

Responses were:

*If people would walk in their giftings we would live in a rich environment.  It would a body functioning.

*It would be easier to say no to things as there wouldn't be a need for a few to take on the needs of everything.

*brokeness is a calling...we would connect how we've suffered with what God wishes to do in transfomring the world.

*We are only limited by our imagination.

This is where I'm going to leave it...The third conversation was about how to practically discover our callings in God.  If you wanna know more about this buy their book called: "Living On Purpose"...a truly amazing read!

Anyhow...thanks Tom and Christine.  What a life changing moment for so many.

2)

"Missional churches, at their best, shift their focus from creating programs that meet the needs of those within the building to equipping members to address the needs of those outside the building. This shift should be reflected in practical choices like the stewardship of time and money."

That is where we are going. This space is going to journey to and catalog the good news carrying feet of churches (traditional and otherwise) that have situated themselves so as to better enable that outward focus.

If you have a story of missional movement that you would like to share here please contact us. Whatever You Do was created so we could tell stories. Please bookmark this space and join us on a look into the places where people are joining in with God's action in the world, whatever that looks like in its context.

I've been looking forward to reading Tom Sine's new book, The New Conspirators: Creating the Future One Mustard Seed at a Time, for a while now. I have a couple of reasons for this. First, the Cover is amazing. I know, I know.. I was taught by Mr Rogers and Elmo and company not to judge a book by its cover just like you were, but gosh..it looks like a leftist field manual from the sixties or something like that. The image of.. well I don't know who these guys are on the cover but they look like people I'd like to hang out with! For some reason it conjures images of the Beats. It could be Jack, Allen and William sitting around drinking too much wine, smoking marijuana cigarettes discussing the deep things of the world. Seriously. I saw the cover and I just had to read the book! Second.. The New Conspirators ! ! ! I want to be a conspirator! Seriously.. what a great freaking title! It just rolls off the tongue. Subversion was always cool. (was anyone else around here an anarchist? Did you dream of throwing over the U.S. Government.. and Capitalism for that matter? I know I did!) Woo!

Needless to say I had really high expectations for the book. I was going to be pissed if Tom Sine was toying with me with this ever so tasty cover.

Well. I'm not pissed. In fact, I have to say that this is a pretty darned good book. As a new conspirator (pun so intended) it was really great to be introduced to my comrades in the Missional, Mosaic, Emerging and Monastic streams. Sine breaks down the conspiracy into nice manageable chunks, but is sure to note that there is a lot of overlap between all of these groups. He then accurately diagnoses the sickness in our culture and addition to what he calls the global mall: the ideals of extreme coolness and high affluence that drive our society to place all of our faith and hope in economic systems instead of God.

It's kind of hard to classify what this book actually does, because it covers so much ground. It introduces one to New Christianity, deconstructs western and modern Christian ideas as well was popular culture and various idolotries that exist there. It speaks of the plight of the poor and the hopeless, speaks of actions that have been taken, but probably most importantly it encourages and espouses the power of imagination. The New Conspirators says that we do not have live life by the script the has been placed before us, and our options are much greater than simply exchanging one set of dos and don't for another. We can use our creative muscles to find ways of dealing with our current problems and forge a new path and a new way of life. Read the new conspirators!

I borrowed this from Tom and Christine Sine's latest Mustard Seed Sampler-e-newsletter.  How true it is....let's re-imagine that, huh?

Good book. Lots of stuff to digest. Reminded me of how far away I really am. Also reminded me just how big this stinkin' world is!! Man our scope for filtering life is so narrow. I have really begun to think and pray for Memphis. I drive through Memphis fairly regular, and always try to notice the people. The cardboard "cities" under the overpasses, the "street-walkers", etc. I try to imagine their pain, their bad choices, and their lack of knowledge of any "other" way. What can we do?

I am now reading:

I am not far into it, but can already tell that it will make me wish I had not read it. :) To share a quote:

You can be sure that these chaotic events are keeping end-times prophecy buffs very busy, but my passion is for discovering what God is doing in these turbulent times, and how I can be much more a part of it. For followers of Jesus, times of challenge are always times of opportunity to give new creative expression to God’s love for a people and a world. The character Gandalf, in The Lord of the Rings, reminds us that we can’t choose the times in which we are born, but says, “We are responsible for the time that is given to us.”

Tom Sine, The New Conspirators

This is not a book about a certain way of "doing" church, but instead how to be the church in such a volatile era of history. Tom Sine writes a lot about the church's "transition". Very interesting and insightful. Once again, it makes me appreciative of my history and those that still do "normal" ministry in traditional settings.

If you have time, you should also check out this article, "My Gripes About the House Church Movement". Read through the whole thing if you're gonna read it!! It is worth the effort. Just tryin' to keep it real around here! :)

Thanx!

While there I tried to angle for an interview with Tom so I could more fully review his book...ah...alas...it was busy...But...my hour has finally come. I am super stoked about getting to talk to him a little more about the journey that inspires a rabid fan of the kingdom, a man of over sixty years old, a recent high churcher and long standing evangelical, to go off the grid and take the road less traveled into adventure (read terror) and discovery (read shock). Seriously though, this guy is a grandstand cheerer on of "the new thing" that God is moving within...and that's just exciting to be around. Always. I can't wait to hear more from him...so interview and review to follow shortly...

Until then, one of my favorite quotes from the book:

When Jesus began teaching he made it clear that his new empire would be unlike any empire the world had ever seen. it came on a donkey's back. It's imperial council was comprised of a handful of unemployed fishermen, a couple of IRS agents, a prostitute and some hangers on. Jesus demontsrated how to wield his imperial power by washing feet, telling stories and playing with kids. Jesus' empire is based on the absurd values that the last should be first, losers are winners, and the most influential in the empire should clean the toilets. Members of the empire are instructed to love their enemies, forgive their friends, always give twice as much as people ask of them and never pursue power or position. Jesus insisted that those who are part of his empire shouldn't worry about finances, but simply trust God. The resources to run this empire were basins, towels, and leftover lunches. This empire also developed a reputaion for constant partying - almost always with the wrong kind of people.

Seriously is this any way to run an empire? Imagine what would happen if you ran a political, economic or religious institution with these bizarre values. Clearly it wouldn't have much of a future.

Wow...what a depiction...

It is in the Fall that travels really pick up - Tom will be in Britain in September & we will both be in Holland in October as well as several trips within the USA. If you would be interested in piggybacking another event off one of these trips please let us know.

Talk about the need to establish good and sustainable rhythms. One of the things I find really helps when I am travelling like this is to take a book of morning and evening prayers. After I have checked in at the airport I like to sit in a quiet place for a few minutes to pray and I find that with all the distraction of a busy airport that having set prayers to pray always rests and refreshes my soul.

In Tom talking up the new conspirators (emerging, missional, multicultural, monastic communities), it brought up for me a struggle over the last few months against feeling left behind. For me, I have fought against a sense of having tried and failed, and fearing I have sold out. Or that's what I was feeling, but I've decided to stop it. I'm content doing unglamorous things for God at the moment. It's important to give up the need to be on the cutting edge. It's important to give up the need to feel important. I defy the cult of celebrity and success which infects even Christianity and even 'new conspirators'.

But I was excited by Tom's talks in several ways. I like his emphasis on the possibilities for transforming our everyday life in creative ways to make it look more like kingdom life. I like his emphasis on hospitality and celebration, and I need to go watch Babette's Feast now, which he mentioned several times as an example of what he's talking about.

I may have a whole mindshift going on at the moment, but I'll have to wait till I've got some time to think it through AND write about it.

Boy oh boy. I recently got The New Conspirators from IVP's new Likewise imprint--this is like their New Friars, but even more comprehensive. It's a who's-who of todays New Monastic, 24/7 prayer, and other communal movements.

Some reviews/excerpts:

Emergent Village

Open Source Theology is doing a multi-part interview/review.
Part Zero
Part One
Part Two
Part Three
Part Four

I'm looking forward to reading this, hopefully with other dreamers, practitioners, and rabble-rousers. Three cheers for Tom and Christine Sine, and their continuing work!

Related: Who's going to the PAPA Festival this summer?

God is doing something fresh through a new generation of "conspirators". This new work can be seen in at least four different streams:
1. the emerging,
2. the missional,
3. the mosaic (multicultural church plants)
4. the monastic.
In this book Tom Sine present some of the innovative new models that are being created by those ministering within these diverse streams.

Talking of differing streams seem interesting. I've been uncomfortable with the equating of emerging with missional or monastic for quite some time. I've seen the renewed interest in missional churches in places which won't easily fit the emerging conversation, which got me into the difficult question, is the missional church then the emerging church? Thus I would have to call people emerging that won't like to be called emerging? Don't know if anyone can follow that paragraph, but that was my thoughts.

You can find a review on the book here as well.

And so someone (read: the oppressed and powerless) dared critique that, and low and behold he got handed a national microphone and everyone is listening to back logs of what was exactly said.  The political pundits are advising distance and encouraging disgust in reaction to the message of anti-empire.  I read Dick Morris' open letter of advice to Obama, this line stood out:  "He needs, again and again, to reject what Wright says and emphasize his belief in America and the validity and morality of the American Dream."

...Because...because...because...that--America and the American Dream/the American Way--that is our religion.  Not Christianity.  Not Christ.  Not a little revolutionary rabbi from Nazareth.  The juggarnaut of empire and excess, of oppression and exploitation, of complacency and self satisfaction towards God and fellow man, that is the faith of our fathers.  But check out what God has to say about his good dream and the people that match it:

If anyone in their 20's is exploring what it means to live into the Kingdom of God, Mustard Seed Associates is looking for your stories. See below.

---------------------------------------------------------------------------------------------

For an upcoming issue of the Seed Sampler, the monthly e-zine of Mustard Seed Associates, we are focusing on "20-Somethings Living Alternatively." We are looking for stories and exampler from college students and young professionals who are seeking to live into the kingdom of God that is already here. How have you responded to the call to be part of God's redeeming work in the world?

Some of you are living in radical intentional community. Some of you grow vegetables without pesticides. Others are volunteering regularly with inner-city kids or homeless families, while still others are throwing regular parties to celebrate family, friends, and life together. You advocate, study Scripture, reject consumerism, paint, sing, dance, pray, and love. We want to hear about it.

Please send your stores and examples to Judy Naegeli at mail@msainfo.org by April 14th, 2008. They may be included in the May issue of the Seed Sampler. If you do not already receive the Seed Sampler by email, sign up at www.msainfo.org.

The below article is extremely interesting when it comes to examining and explaining Dominionism. The who's who of the so called 'Christian anointed' are all part of it...are you?  If you are, please get out of this horrible deception now and return to the Gospel of Jesus Christ before it's too late.  You can not for one second entertain any form of heresy against the Gospel of Jesus Christ for if you accept one error sooner or later you might accept them all. 

~*~*~*~*~*~*~*~

Dominionism and the Rise of Christian Imperialism
By Sarah Leslie -  http://www.discernment-ministries.org/ChristianImperialism.htm

For the past several decades the political Left has focused attention on the Christian Right’s political activism in America. Particularly, the Left has been highly critical of a select group of dominionists called Reconstructionists, whose aggressive verbiage, extreme Calvinist theologies, and religious political agendas have made it an ideal target for outrage. But, as Leftist researcher Sara Diamond has astutely observed, “the Reconstructionists’ religion of Calvinism. . . makes them unlikely to appeal to most evangelicals.”4 Indeed, few Reconstructionists would consider themselves to be evangelicals. Nevertheless, their influence has been considerable over the much larger group of patriotic evangelicals.

There are two other dominionist sects within evangelicalism that have escaped in-depth scrutiny from the Left. These dominionists have been able to function virtually incognito for several reasons: 1) They have been deeply embedded within the evangelical subculture; 2) They cloaked their dominionism with new terminologies and doctrines over a period of thirty years; and 3) They figured out how to package dominionism using sophisticated mass marketing techniques. Also noteworthy: these two other dominionist camps have been operating in a dialectical fashion – while one group appealed to the TBN charismatics with all of its emotional excesses, the other group carefully managed its more intellectual public image to conform to traditional evangelical standards.

This paper is a brief overview of the three main dominionist movements operating inside evangelicaldom and examines how all three of these sects are now converging around a global “kingdom” agenda. This paper is not a treatise on doctrine, nor is it an historical record, nor is it a thorough analysis of the multifarious streams of evangelical dominionism. This paper does not cover the broader issue of dominionist sects within other world religions, except for a few brief noteworthy mentions. To examine the totality of the individuals, the organizations, and their cross-linkages would require an exhaustive study which is beyond the scope of this brief synopsis. Even so, every point made in this paper could be validated by dozens, sometimes hundreds, of pieces of documentation. The inquiring reader may check out the footnotes and references.

Only a small handful of Christian discernment and apologetics ministries, of which this writer is a part, have been paying attention to the intersection of the dominionist streams. The apologetic ministries fulfill a Scriptural role to examine and expose false doctrines and teachers, and to warn other believers of heresies (Jude 3, 2 Peter 2:1). Increasingly, over the past two decades, many apologists have become seduced by dominionism, blunting their ability to critically examine the roots and fruits of this rapidly rising new church era.

Dominionism in brief

Throughout the 2000 year history of Christianity there has always been a vein of dominionism embedded in the strata of doctrines. This seam has ebbed and flowed for 20 centuries, sometimes submerged, sometimes exposed. Whenever out in the open, it has given rise to horrible abuses done in the name of Christ. In the early 21st century, once again this vein is now showing and active. Keep in mind:

 Dominionism is always an aberration of true Christian theology.
 A remnant of believers has always opposed it, often suffering a martyr’s fate at the hands of intolerant dominionists.

Traditional Christianity teaches:

The Gospel of Salvation is by faith in Jesus Christ and His shed blood on the cross. The emphasis is placed upon repentance and conversion of individual souls. The Kingdom of God in this age is spiritual and grows through efforts of evangelism based on teaching the Bible. It is “not of this world” (John 18:36), but a spiritual rule in the hearts of men (Luke 17:20-21). Furthermore, the Kingdom of God is only finally realized upon Christ’s second return to Earth, whereby He Himself establishes His literal and physical reign.

The evangelism mandate by Word and Spirit

Christ never intended that His gospel should be propagated by fire and sword or His righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. Christ’s victories are by the power of His gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword (Heb. 4:12), the sword of the Spirit (Eph. 6:17).5 [emphasis added]

Matthew Henry, circa 1700

Dominionism teaches:

The Gospel of Salvation is achieved by setting up the “Kingdom of God” as a literal and physical kingdom to be “advanced” on Earth in the present age. Some dominionists liken the New Testament Kingdom to the Old Testament Israel in ways that justify taking up the sword, or other methods of punitive judgment, to war against enemies of their kingdom. Dominionists teach that men can be coerced or compelled to enter the kingdom. They assign to the Church duties and rights that belong Scripturally only to Jesus Christ. This includes the esoteric belief that believers can “incarnate” Christ and function as His body on Earth to establish His kingdom rule. An inordinate emphasis is placed on man’s efforts; the doctrine of the sovereignty of God is diminished.

The new dominion mandate by control

Dominion theology is predicated upon three basic beliefs: 1) Satan usurped man’s dominion over the earth through the temptation of Adam and Eve; 2) The Church is God’s instrument to take dominion back from Satan; 3) Jesus cannot or will not return until the Church has taken dominion by gaining control of the earth’s governmental and social institutions.6 [emphasis added]

Al Dager, Vengeance Is Ours: The Church In Dominion

Dominion theology is a heresy. As such it is rarely presented as openly as the definitions above may indicate. Outside of the Reconstructionist camp, evangelical dominionism has wrapped itself in slick packages – one piece at a time – for mass-media consumption. This has been a slow process, taking several decades. Few evangelicals would recognize the word “dominionism” or know what it means. This is because other terminologies have been developed which soft-sell dominionism, concealing the full scope of the agenda. Many evangelicals (and even their more conservative counterparts, the fundamentalists) may adhere to tidbits of dominionism without recognizing the error. This is because dominionism has “crept in unawares” (Jude 4) to seduce an undiscerning generation.

To most effectively propagate their agenda, dominionist leaders first developed new ecclesiologies, eschatologies and soteriologies for targeted audiences along the major denominational fault lines of evangelical Christianity. Then the 1990s Promise Keepers men’s movement was used as a vehicle to “break down the walls”, i.e., cross denominational barriers for the purpose of exporting dominionism to the wider evangelical subculture.7 This strategy was so effective that it reached into the mainline Protestant denominations. Dominionists have carefully selected leaders to be trained as “change agents” for “transformation” (dominion) in an erudite manner that belies the media stereotype of southern-talking, Bible-thumping, fundamentalist half-wits.

The 3 sects of evangelical dominionism

There are three predominant sects (or movements) that propagate dominion theology which hold considerable influence over evangelicaldom.

1.      SPIRITUAL WARFARE PRAYER movement: The Kingdom of God must be advanced on Earth through hyper-spiritual “warfare” activities against the devil. A veritable supermarket of verbal and physical prayer techniques such as chanting, walks, and marches are employed in this effort. Believers are told their prayer power creates spiritual “canopies” over regions, preparing the way for “revival.” In this sense, prayer warfare is seen as preparatory work so that the other two movements can build the kingdom. Recently the contemplative prayer movement – which includes meditation, fasting, and labyrinths – has been brought into the spiritual warfare prayer “arsenal.” Prayer serves as a convenient decoy for covert operations. All three sects are utilizing massive statistical databanking resources (e.g., the World Prayer Center in Colorado Springs) and sophisticated psycho-social group manipulations to forge kingdom “transformation.” One key leader of this sect is Cindy Jacobs, who is closely associated with C. Peter Wagner (see below). Her website http://www.generals.org epitomizes the militant doctrines and practices of the spiritual warfare sect.

Prayer before fighting

Our calling is to be worshippers, warriors, and workers. We must first offer our lives as a living sacrifice in worship to God. From our worship will flow our intercession and warfare as we fight with weapons of righteousness in our right hand and in our left. Only after we have worshipped our God and fought the fight in the Spirit will we proceed to work in the harvest fields, advancing the Kingdom of God.8 [emphasis added]

Promoting these prayer warfare activities are hyper-charismatics from the “signs and wonders” movement, which include self-anointed, self-appointed “apostles” and “prophets” who are preparing to govern the world through their “New Apostolic Reformation.” This dominionist sect is a direct offshoot of the Latter Rain cult (also known as Joel’s Army or Manifest Sons of God).9 Chief architect of this movement for the past two decades is C. Peter Wagner, President of Global Harvest Ministries and Chancellor of the Wagner Leadership Institute. His spiritual warfare teachings have been widely disseminated through mission networks such as AD 2000, which was closely associated with the Lausanne Movement. A prominent individual connected to this sect is Ted Haggard, current head of the National Association of Evangelicals.10

The New Apostolic Reformation

Since 2001, the body of Christ has been in the Second Apostolic Age. The apostolic/prophetic government of the church is now in place. . . . [W]e began to build our base by locating and identifying with the intercessory prayer movements. This time, however, we feel that God wants us to start governmentally, connecting with the apostles of the region. God has already raised up for us a key apostle in one of the strategic nations of the Middle East, and other apostles are already coming on board. Once we have the apostles in place, we will then bring the intercessors and the prophets into the inner circle, and we will end up with the spiritual core we need to move ahead for retaking the dominion that is rightfully ours.11 [emphasis added]

C. Peter Wagner

2.      MISSION AS TRANSFORMATION movement: The words “revival,” “reformation” and “transformation” now carry embedded dominionist connotations. “Fulfilling the Great Commission” (Matthew 28:18-20) no longer means spreading the Gospel message by speaking the Word of salvation from the Bible. The dominionist focus is placed upon the phrase making disciples, with an incorrect exegesis that is disconcertingly compulsory. Traditional mission evangelism, done one-on-one using the Bible, is being replaced with a slew of “kingdom building” corporate activities for cities, regions and nations. The disingenuous phrase “bless the nations” is often used to conceal dominionism. Dr. Bill Bright of Campus Crusade for Christ International and Ralph Winter, founder of the U.S. Center for World Mission and editor of the Perspectives on the World Christian Movement curriculum (which has taught dominionism to an entire generation of missionaries), have been among the chief architects of this movement.12

Dominionism supplants biblical evangelism

“The Church must grow past the ‘Gospel of Salvation’ message and understand that it is only when we begin to implement the principles of the ‘Gospel of the kingdom’ that we will really begin to see change in lives and cities and nations. The Church has no understanding of this realm. . . The Church must grow up. . . . 13 [emphasis added]

Dale Neill, president of ICCC

Beyond Salvation

“. . . God's concern goes beyond the salvation of individual people. His redemptive plan encompasses the healing and transformation of entire nations . . . . Nations are discipled as the church makes the invisible Kingdom visible by faithful obedience to God's Word throughout culture--in every area of life, and every realm of society including the family, the community, the arts, sciences, media, law, government, schools, or business. . . .”14 [emphasis added]

Disciple the Nations

3.       PATRIOTIC AMERICAN movement: Patriotic dominionists, most of whom are not Reconstructionists, teach that political action will advance the kingdom of God in America. Using the vehicle of Christian media, they have taught evangelicals for the past three decades that America is a Christian nation and needs to return to its roots. Almost every evangelical in the pew has been influenced in one way or another by this sect. Patriotic dominionist leaders and their organizations have been closely interlocked financially and politically with the conservatives from the political Right. The secular conservatives purport to uphold morality, which appeals to evangelicals. The combined force of conservatives and evangelicals flexes its political muscles in Washington. One of its most powerful leaders is James Dobson of Focus on the Family. Patriotic dominionism was widely disseminated through the activities of Jay Grimstead, founder of Coalition on Revival (COR). From its earliest inception COR managed to successfully bring together key leaders from all three dominionist sects, including the Reconstructionists, to promote the most ruthless doctrines of dominionism.15

Grimstead’s COR Steering Council letter, dated May 1993

1. The Kingdom of God was inaugurated and the King was installed and seated in the First Century A.D. and we need not wait for the King's second coming to get the Kingdom started here on earth.

4. At this moment of history, all humans on earth, whether Jew or Gentile, believer or unbeliever, private person or public official, are obligated to bow their knees to this King Jesus, confess Him as Lord of the universe with their tongues, and submit to His lordship over every aspect of their lives in thought, word and deed.

5. Biblical evangelism according to the Great Commission of Matt. 28:18-20 is not truly accomplished unless that message of Christ's lordship from point #4 above is given to the person being evangelized so that they know that an attempt at personal neutrality before King Jesus is sin and treason in this universe.16 [emphases added]

Dominionism goes global

Since the latter half of the 1990s the three major dominionists sects have openly converged into an ecumenical force. These three branches of dominionism are linked historically at many levels, and there is solid documentation to support the idea that the current convergence was planned and intentional.17

While Leftists focused their attentions on political dominionists in American politics and what was going on in Iraq, the three movements went global. This new confederation of dominionists has been rapidly advancing its kingdom across the globe through “economic, social, political and spiritual transformation.”18 To achieve this paradigm shift, the global dominionists have employed sophisticated psycho-social methodologies, statistical research, socio-economic development tools, marketing research, strategic planning, assessments, databanking and monitoring, and technical assistance. They are also aggressively forming alliances with national and international governments, corporations, individuals, private agencies, philanthropic groups and other entities. Below are some key examples of this rapid convergence around a global kingdom worldview.

1. Global “spheres.” Observers from the Left were infuriated when the Coalition on Revival political dominionists cranked out documents during the 1980s addressing a Christian worldview in seventeen “spheres” of life and ministry – education, health care, the family, the arts, sciences, law, media, government, business, etc. This is because COR didn’t just write a philosophical statement. COR “determined that it is mandatory for all Christians to implement that worldview in society, particularly as it applies to the dominionist interpretation of the Great Commission.”19 These spheres didn’t disappear when COR began to fade off the radar screen. They have a new life. The worldview sphere documents have now gone global by becoming incorporated into mission agendas. Mission groups are now partnering with national and international governments, business corporations, NGOs, humanitarian entities and others to build their kingdom in the cultural spheres of selected nations around the globe.

Mission incorporates COR’s spheres

The seven spheres of influence described below will help us shape societies for Christ. God gave us these handles to use in carrying out Matthew 28 and discipling nations for Him. We believe He is wanting all His people to see the importance of these seven areas and work in them to extend Christ's reign throughout the earth. The Family & Health Care; Commerce, Science and Technology; The Church; Government; Education; The Media; The Arts, Entertainment and Sports20

Disciple the Nations

2. The 3-legged stool. The dominionist’s kingdom must be advanced on Earth by gaining control of governments (State), utilizing business (Corporations) and partnering with social sector (Church) institutions. New bridges are being built based on triangular relationship between all three sectors of society. The Church is forming partnerships (or collaborations) with State and/or Corporate interests in order to implement dominion. Peter Drucker, the management guru, was instrumental in overseeing the implementation of this agenda – to create a three-legged “healthy society” globally – via Rick Warren of purpose-driven fame. Warren was mentored by Drucker, as were a number of other evangelical leaders such as Bob Buford of Leadership Network. Buford trained an entire generation of aspiring megachurch pastors in Drucker’s social philosophies. The megachurches are based on the Drucker corporate business model. Drucker’s ideas also undergird the faith-based (Church-State) movement which has been politically championed by the neoconservatives in Washington.21 Dominionism is significantly breaking down the walls between Church and Corporations (see point 4 below). In brief, the three-legged stool of dominionism looks like this:

CORPORATE + STATE = Fascism

STATE + CHURCH = Faith-based

CHURCH + CORPORATE = Fusion-the Merchant Church

Drucker’s 3-legged stool model

. . .[The Peter F. Drucker Foundation for Nonprofit Management], created ten years ago to honor Peter Drucker’s contributions to management and leadership, believes that a healthy society requires three vital sectors: a public sector of effective governments; a private sector of effective businesses; and a social sector of effective community organizations, including faith-based organizations. It furthers its mission to lead social sector organizations toward excellence in performance by providing educational opportunities and resources.22

Leadership Network

3. The phenomenon of Rick Warren. Rick Warren has single-handedly accomplished more to bring about a public convergence between the three sects of dominionism than any other individual. Warren received his doctorate from Fuller Theological Seminary under the tutelage of his advisor, C. Peter Wagner of the spiritual warfare dominionists.23 Dubbed “America’s Pastor” by the media, he is now embarking on an aggressive marketing campaign to set up a model of Peter Drucker’s “healthy society” in Rwanda, ostensibly under the banner of missionary and charitable endeavors. Warren has launched a grandiose plan to “transform” Africa – to “cure AIDS,” “end poverty” and “fulfill the Great Commission.” Warren transcends evangelicalism. He easily moves in internationalist circles (Aspen Institute) and aligns himself with rock stars (Bono). Warren has audaciously called for a “Second Reformation” based upon his global P.E.A.C.E. Plan, which is a study in dominionism.24 Leftists who fret over Warren’s foray into AIDS25 may miss the more serious dominionist ramifications of his overall global plan. Warren intends to amass the world’s largest volunteer “army” of “one billion foot soldiers” to implement his global P.E.A.C.E. Plan.26

The global P.E.A.C.E. plan to make disciples

In addition to its message of compassion, the [Saddleback Church AIDS] conference sought to impart several other points emerging from Warren’s global P.E.A.C.E. plan.

Based on the Great Commission to make disciples (Matthew 28:18-20) and the Great Commandments to love God and to love our neighbors (Mark 12:28-34), the plan is Warren’s approach to attack what he calls the five “global giants” -- spiritual emptiness, egocentric leadership, extreme poverty, pandemic diseases and illiteracy and poor education, by Planting churches, Equipping servant leaders, Assisting the poor, Caring for the sick and Educating the next generation. [emphasis added]27

“Involvement in AIDS crisis urged at Saddleback conference,” Baptist Press

4. Marketplace ministries. Corporate business ventures are cloaking themselves in missionary garb to enter a nation and effect change. Creating an outpost for new corporate markets in undeveloped Third World countries, particularly those rich in natural resources, is being done in the name of “kingdom-building.” In order to establish a spiritual aura for these activities, a high-tech Global Day of Prayer was established in May 2005 by the Spiritual Warfare sect working together with Rick Warren.28 This annual event is designed to promote the dominionist agenda worldwide. Corporate “marketplace ministry” expansion is being done with claims of sustainable development, free-trade, and other community development activities that could screen the dominionist agenda. An influential marketplace mission organization is Transform World, which is one of the most patent examples of dominionism.29 Mission groups are taking up the quest for corporate expansion and financial gain by linking with business corporations, who are taking up the “mission” to expand their markets in the name of kingdom-building. Meanwhile, C. Peter Wagner has cooked up a new definition of ekklesia (Gk. church) to fuse the Church with the Corporate workplace.30

Marketplace Dominionism

What is required is a change of heart. The heart of the nation is the marketplace—the combination of business, education and government, the three arteries through which its life flows. If we take God’s power and presence to the marketplace we will see nations changed . . . .

To change a man you must first change his heart. This approach, of course, is typical of missionary organizations. Silvoso’s idea, though, is far more radical. Cities can be changed in nature. Countries can be redeemed. Entire cultures can be brought to "salvation." The land itself, in fact, can be healed.

And such a miraculous change is brought about through one primary avenue: God working through the marketplace. . . .

The primary means to true revival, though, takes place first in the marketplace.31 [emphases added]

Business Reform interview with Ed Silvoso of Harvest Evangelism

The “business mission company”

To achieve its purpose, the business mission company must develop and invest in Great Commission efforts that are synergistic with and leveraged by the company's presence in strategically selected markets. It must set standards for evangelism and discipleship, measure results, and evaluate results per dollar invested for every sphere of influence identified in the market analysis. Company spheres of influence and the spheres of influence of each team member are specific market segments targeted for impact.... Any parts of the company that do not produce to standards are pruned. An axe is laid to the root of those that do not produce at all.32 [emphasis added]

John Cragin, On Kingdom Business:  Transforming Missions Through Entrepreneurial Strategie

5. Militant rhetoric. There is a notable increase in the stridency and urgency of “strategic level” prayer warfare rhetoric which is linked to global “transformation” (dominionism).33 False prophets regularly pump out new “prophecies” and “decrees” to shore up the kingdom mandate. These “prophecies” function like oracles – they are a major avenue for communicating “God’s plan” for the next step in kingdom-building. False apostles have been anointed, appointed as leaders of regions around the globe, and charged with wielding the king’s authority. The doctrines of the New Apostolic Reformation have been promulgated throughout the mission movement by C. Peter Wagner, Cindy Jacobs, Chuck Pierce, Bill Hamon, a group known as the “Kansas City Prophets,” the Vineyard Fellowship, and many others. At the highest echelons these organizations all have interlocking boards of directors. Two noteworthy internal organs for disseminating false prophecies and new doctrines include The Elijah List and Joel News.

A militant false prophecy

We are coming to the times when passive Christianity and passive Christians will cease to exist. There is a maturity, a discipline, and a divine militancy coming upon the people of God. Those who have succumbed to humanistic and idealistic theologies may have a hard time with this, but we must understand that God is a military God. The title that He uses ten times more than any other in Scripture is "the Lord of hosts," or "Lord of armies." There is a martial aspect to His character that we must understand and embrace for the times and the job to which we are now coming.34

Rick Joyner, “TAKING THE LAND”

6. Neoevangelical and neoconservative allies. The December 2005 issue of Mother Jones magazine was devoted to examining the Patriotic dominionists. It included an article about the National Christian Foundation, a philanthropic group linked to neoconservative organizations. This brief article called attention to a vast network of interlocking boards of directors and financial ties between neoconservatives and neoevangelicals.35 The website www.mediatransparency.org explores Patriotic dominionist financial ties to neoconservative groups,36 but it does not delve into the considerable linkages between the other two sects and the neoconservatives. Some of the bonds between these individuals and organizations go back over half a century, and some connections are alarmingly anti-semitic.37 Corporate acts of charity, especially through the influence of the philanthropic groups, are supplanting the traditional doctrine of “let not thy left hand know what thy right hand doeth” (Matthew 6:3). Marketplace transformation is also forging many new political alliances. Dennis Peacocke of COR is an influential marketplace transformation leader who is also a member of the International Coalition of Apostles (the spiritual warfare dominionists).38 Peacocke, who easily moves in all three sects, has suggested changing global economic structures.39

The new “Apostles” move into governments

Apostle Jim Hodges took the stage on Wednesday evening to introduce an exciting new venture for FMCI: a permanent presence in Washington, D.C. called the International Leadership Embassy (I.L.E.). The I.L.E. will position FMCI more directly to affect our government, our nation, and world nations by establishing contacts with government officials, D.C. citizens, and international diplomats. The ILE will, further, facilitate on site intercession efforts in D.C., host visiting prayer teams, sponsor Kingdom oriented teaching for government officials, employees and interns, and Christian leaders.40 [emphasis added]

Federation of Ministers and Churches International

7. Whose kingdom come? There has been a significant rise of cross-pollination between evangelical dominionists and New Age Theosophists.41 Since the late 1970s there has been a closeted fraternization between dominionists and Theosophists for the purpose of finding common ground for the future. Both groups seek to bring in a “Christ” figure to solve the world’s problems. Both groups have grand utopian plans to create “peace” on earth. During the past decade, the two groups began borrowing doctrinal terminologies from one another and working on common theologies. The events of 9/11 gave a new impetus to this effort.42 Jay Gary, who has been a leader within all three sects of dominionism has had close ties with the Theosophists43 and is adopting new theologies, including a hybrid of preterism called “transmillenialism.”44 Bob Buford of Leadership Network (mentioned in point 2 above) has been working since the mid-1990s to create a youth culture based on “emergent” theologies called the Emergent Church – a mixture of New Age paganism, eastern mysticism and evangelical dominionism.45 And Patriotic Dominionist leaders have long-standing, close ties with the Rev. Sun Myung Moon, who has his own messianic kingdom ambitions.46

“Christ’s” Law

The crime of separation, of division, of lawlessness must go from the world. All that hinders the manifestation of man’s divinity must be driven from our planet. My Law will take the place of separation.47

Maitreya the “Christ”

8. The stewardship deception. The “Transformational Covenant”48 by Luis Bush is a key document which outlines the new theology of stewardship dominion. Bush has held very influential positions in the mission movement as a leader in AD2000, World Inquiry, and the Lausanne Committee for World Evangelization. He now serves as the international facilitator of Transform World. By linking a reinterpreted Genesis 1 “stewardship of the earth” mandate to the reinterpreted Great Commission doctrine, there is a volatile new doctrine of dominionism doctrine rising. This “stewardship” mandate was actually first proposed as a deceptive strategy in the late 1970s by Jeremy Rifkin in his book The Emerging Order.49 Rick Warren and others have now picked up the theme.50 George Otis of the Sentinel Group (spiritual warfare dominionist), suggests that by taking dominion of the Earth (he calls it “transformation”), paradise can be restored (as in Genesis 1 before the Fall) – an old Latter Rain cult heresy that presents an alternative eschatology of dominion.51

“Cultivating the Great Commission Ecosphere”

EFMA exists to cultivate the Great Commission Ecosphere so that it bears good and abundant fruit and God is glorified among all people. To this end the Fellowship works in depth with members to enhance mutual effectiveness and increase capacity as we work to extend Christ's Kingdom. EFMA works broadly within the mission community who share a commitment to Christ, the Scriptures, and obedience to God's command to disciple the nations.52

Evangelical Fellowship of Mission Agencies

The Genesis 1 stewardship mandate

. . . [W]hen God created man, he gave man dominion over the earth. Adam relinquished man’s dominion by disobedience. Redemption and restoration of man’s dominion over the earth, as well as his reconciliation with God, was made possible by Jesus.53

International Christian Chamber of Commerce

9. Leftist dominionists. Evangelical Leftists (Tom Sine, Ron Sider, Jim Wallis and others) have always hobnobbed with the dominionists.54 Many of the key Leftist dominionists have been coalescing around an agenda to eradicate world poverty, laboring with Rick Warren to implement the United Nations’ Millennium Development Goals. Micah Challenge is one of the key organizations operating in this realm. A number of international mission networking agencies have formed alliances around these mutual kingdom aspirations. Working to end poverty may seem laudable on the surface. But scratch the surface and dominionism appears.55 Charity is not what it seems. Charity is a vehicle to maneuver dominionism into the best possible international publicity spotlight. And altruistic appeals for charitable sacrifice are a mechanism to sign up recruits in the billion man army.

WEA, Micah Challenge and Wolfowitz

The Church is "God's primary instrument of transformation within the local community," says Tunnicliffe, chair of Micah Challenge Canada and international director of the World Evangelical Alliance (WEA). Canadian churches and Christian organizations must evaluate what they're doing to serve the poor. They must keep themselves informed about issues surrounding poverty, and strive to find meaningful, practical outlets for people to respond. . . .

While in Washington, the group also met with the new president of the World Bank, Paul Wolfowitz, who reportedly told the Christian leaders that the Church could become a more significant player in the role of responding to global poverty.

The World Bank, a source of financial and technical assistance to developing countries around the world, has traditionally worked with governments. But Tunnicliffe says they want to evaluate the possible role that could be played by the faith-based community in such work. A small body has been set up by the faith-based community to advise the World Bank in setting policy. The WEA has been asked to participate.56

10. The church militant. Since 9/11, patriotic fervor has combined with the neoconservative goals, and there is a disturbing rise of actual military activity for “kingdom-building” purposes. This activity is especially alarming because it encompasses all three major dominionist sects. Dominionist cult leader Bill Gothard has set up paramilitary training camps for evangelical children.57 Christian Right leader Michael Farris, connected with Coalition on Revival (COR),58 is recruiting homeschoolers for CIA-type training at his Patrick Henry College.59 At http://www.goarmy.com/hslda/ one can see how the Army is recruiting homeschoolers, many of whom are active in the patriotic dominionist sect.

Campus Crusade, an international mission organization, asks for prayer “that we will accomplish our Military Ministry goal to change continents for Christ.”60

Dr. Hope Taylor, ministry director of International Leadership Embassy, Washington, D.C. (see quotation for point 6 above), recently wrote “The church has the mantle to execute the will of the King concerning the war in Iraq and the war on terrorism. This assignment must not be abrogated or left solely to the military. . . .”61

Dr. Richard Kirby, of the World Network for Religious Futurists, a hybrid of neoevangelicals and Theosophists has written, “We want to train up a school of prophets who will be able to listen to the fresh word of God and deliver it to the people. Perhaps one example of this is the work of the Religious Futurists group with the military and with NASA the space authority.”62

“The Shepherd’s Rod” false prophecy

From this posture we will be strengthened as a mighty warrior and equipped to encounter the plots of the adversary set against this generation. The Lord is a Warrior and we are to be clothed in His militant attributes as it relates to the enemy who dwells in heavenly places. . .

There will be times and seasons to hide ourselves in Christ and other times to be aggressive and militant in our posture. The seasons that we isolate ourselves with Christ is not for dormancy but to wait upon Him and minister to Him to gain His insight and blueprint for victory. . . .

There will be a marked escalation in the angelic activity surrounding the Church. Furthermore, this activity will carry a militant characteristic as Michael and the warring angels of Heaven are released to establish the design of Heaven in the earth. As in the days of Israel, the giants of the adversary are occupying the land of promise and must be displaced in order to access our inheritance. . . .

To experience the governmental release related to the dominion associated with His Kingdom design, we must also allow the Holy Spirit to equip us as "overcomers" clothed in garments of righteousness.63

Emerging Global Ethics

Fulfilling the kingdom mandate is seen as so critical that the “end justifies the means.” Rick Warren has advocated for a philosophy of “do whatever it takes” to achieve his global P.E.A.C.E. Plan.64 Putting forth the global hunger and AIDS crises as a rationale to further the dominion kingdom has proven to be a brilliant strategy. The new gospel of pragmatism, combined with emotive pleas for compassion, is superseding any ethical or doctrinal concerns about the legitimacy of the emerging Church-State-Corporate partnerships.

Pragmatic priorities

Eradicating global poverty for all is a key priority for Christians, but specific attention also needs to be paid to the scandal of inequality and deprivation within the world-wide Christian community, says Mennonite World Conference (MWC) executive secretary Larry Miller.

Mr Miller, writing in the latest issue of Courier, a multilingual MWC publication, supports the ‘Agape Call’ of the World Council of Churches and the ‘Micah Challenge’ of the World Evangelical Alliance, stating the biblical and theological case for involvement in the UN Millennium goals to halve world poverty by 2015.

“What must be added to these calls – and cried out loudly – is a plea to overcome the disaster of poverty in the church”, he adds. . . .65

Evangelicals have traditionally adhered to the Gospel directive to function as “salt” (Matthew 5:13) and “light” (Matthew 5:14) in the world. This Scripture was not traditionally laden with dominionist connotations. What it means is that Christians, by their individual or church-based acts of compassion, can make a difference in the lives of people. And by a holy and righteous lifestyle that matches a biblical profession of faith, Christians can make a positive difference within their culture. Being “salt and light” also means that there is a duty to do good in the face of evil (Romans 16:19).

The Scripture speaks of a type of separation between Church and State that forbids unholy coalitions. When a financial Church-State question was posed by the chief priests and scribes to the Lord Jesus Christ, He answered, “Render therefore unto Caesar the things which be Caesar’s, and unto God the things that be God’s” (Luke 20:25) While believers have a responsibility to obey the laws and rulers of the land (Romans 13), they are also required to “obey God rather than man” (Acts 5:29), especially when the truth of the Gospel message is at stake.

By engaging in this vast new dominionist alliance, the Christian witness has been compromised. The ability to function independently as directly accountable to God, while adhering to Biblical truth alone, has been sharply curtailed. The biblical charge to boldly speak the truth (e.g., Philippians 1:14, 1 Thessalonians 2:2) has been subrogated to the “never speak critically” mantras of the Rick Warren’s purpose-driven church covenants.66

The dominionist collaborations effectually function as a conspiracy against Scriptural truth (Jeremiah 11:9-10; Ezekiel 22:25-30).

The old doctrine

The kingdom of Christ is not a kingdom of this world, otherwise would his servants fight! It rests on a spiritual basis and is to be advanced by spiritual means. Yet Christ’s servants gradually slipped down into the notion that His kingdom was of this world and could be upheld by human power.67

Rev. Charles Spurgeon, circa 1880

Making merchandise

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, . . . And through covetousness shall they with feigned words make merchandise of you:

(2 Peter 2:1a, 3a)

The Merchant Church

This kingdom being built is not of Jesus Christ OF the Bible. It is not FOR the Jesus of the Bible. It has nothing to do with Him, but everything to do with an antichrist zeitgeist that is frightening, appalling and massive in its build-up.

At the present time it is still possible for seekers after truth to access the old doctrines and old sermons in books and on the Internet. The time has nearly come when these traditional Gospel doctrines will be declared heretical and a threat to the false king and kingdom that are being set up.

The Bible speaks of a latter day heresy called “mystery Babylon” which is a merger of Commerce and Church. This unholy dominionist mixture – a modern-day alchemy – is what appears to be forming before our very eyes:

The global merchants

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies . . . .

And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots and slaves, and souls of men. (Revelation 18:2-3; 11-13)

~*~*~*~*~*~*~*~

Too many folks have already blogged into meaninglessness at this point...that having been said: it was awesome!!!

There was such a sense of conversation, open and honest sharing, participation, challenge, inspiration, realism...etc...

Highlights for me were: Dwight Friesen, professor at Mars Hill Seminary in Seattle.  As he was leading a break out session called "The Dance Between Emergent and Established Churches" he gets to this one part where he gets incredibly choked up and he says: "I just want to know how to honor my father and my mother ecumenically speaking.  Because if this is about carving out a new thing and racing past them then I don't want any part of it. But if this is about joining hands together in God's kingdom then that's where I want to be."  It was incredibly touching.

And it resonated, at least with me.  I'm tired of living in reaction.  I'm tired of standing on my esoteric high horse and preaching at people who have loved Jesus longer and harder than I can imagine.  The truth is that we're all heretics and we're all orthodox...and I'm not able to say the one who meets in a house is somehow more holy or closer to Christ like simplicity than the one who meets in a school or in an auditorium or in a cathedral.  Anyhow...it resonated.  I like what Shane said in a different breakout session: "People used to ask me if I was Protestant or Catholic and I would answer, 'NO!' because I was so fed up with the system.  Now people ask me and I say 'YES!' because they are my brothers and sisters and I am one with them.  It's a subtle difference but its there."  Once again that resonated.

Efrem Smith  delivered an amazing message on the Beloved Community of Christ. Jessie and I found it deeply challenging and moving...there is much work to be done in the mission of God which Paul said was reconciliation...wow!!! What a message...what a call to arms in God's kingdom.

The final workshop I attended was "Enter the Jesus Dojo" with Mark Scandrette.  This guy was a riot, a revolutionary, and a lyrical beat poet wrapped up into one dynamic and challenging session calling Christians to cease being simply believers and start being disciples (apprenctices of Jesus in the 21st century).  It was a great time.  His work in San Fransisco with Re-Imagine and Seven is intruiging and similar to the path the Lord seems to have Jessie and I on...hope to learn from them in some way.

But right now...listening to the National. and loving it...

As I perused through, I recognized some names of a few presenters, until I came across the name Bruce Bishop. I was so excited to see his name there, connected with the title, "Holy Loitering: Rediscovering Spirituality for New Expressions and Traditional Communities." Bruce is a longtime friend who I deeply respect, both for his friendship and his ability to plumb the depths of human life in order to look for the work of the Spirit.

What was even more exciting, though, was a Quaker presenting at the conference!

As a few other Quakers have noted (Wess, Robin, and AJ are some of them) the emergent movement and the Quaker church have much to teach each other, and much that is in common. I hope Bruce's participation in the festival continues the conversation that has been begun already with the Quaker church.

This morning we were greeted with an urban taste of rap for worship. Ohmega Watts shared his hip-hop gospel songs for us. Personally I loved it. I grew up on KSOL and Marvin Gaye. Buy this guys music. It's good. A few of us stood in the back dancing and enjoying the sounds. But I’m sure there were a few who weren’t quite used to rap as an expression for worship. On top of that, Ohmega has two friends break dancing behind him. It was pure Tom, swinging for the fences. If you can, check out Ohmega’s music on iTunes. His lyrics were exceptional.

Ohmega gave way to Efrem Smith, co-author of The Hip Hop Church. To be honest, Efrem was speaking my language. He spoke for at least an hour on what it means to be loved first so we can love. And much of what we do is look for our identity in everything but God. And what we get is a reflection of the broken self. I really loved his breakdown of agape and God’s expressive love flowing through us.

He presented a rousing call to tear down the traditional oppressive structures that is “white” church. I’m sure he pushed a few buttons but his call to essentially “get real” is needed if we’re going to find God’s purest reflection in humanity, one based on many races and colors.

I appreciated his message so much I attend his break out session immediately following. It was a more detailed breakdown on the history of what we know as church in American culture, which has stripped away any culture references such as German, Irish, or Swedish. For a lot of people who come from predominantly white communities, this was a wake up call. The questions that followed revealed the tension around this issue. Some were really struggling with it.

The hard part of this issue is sitting with the tension and listening to the black community share what it feels and not feel like I’m the oppressor. I’m a white guy. But Efrem was very clear to say that he wasn’t bashing people. He was interested in moving past the white or black church to a multicultural church. He also shared a frustration that much of the publishing industry won’t give voice to the black community. I hope this changes in the future.

I sat in the balcony during the morning service and as I was walking out, I ran into Mark Scandrette. What a great guy. We shared lunch together and talked about what it means to love in community and really practice following Jesus. We shared stories about ministry and what it means to really practice love. He's contemplating writing a new book called The Jesus Dojo. Right there I knew I had to go to his session.

I ended up meeting a new guy named Dan. I wish I had gotten your last name. If you visit, drop me a line. We talked for at least twenty minutes about what it means to start a church from a discipleship perspective. I could have talked for hours with this guy. He just came out from New Orleans and was looking to plant a church. We talked about what it would mean to flip the church and have the Sunday service support the discipleship communities. Much love Dan in your mission in Seattle.

We both walked to Mark's session and he shared what it means to live in a new monastic community. Much of what he spoke of is on his site, especially his seven vows. The crowd really responded to his message. He's a creative visionary and I hope that he writes his book soon. If anyone knows of an agent willing to talk with him, he's beginning to look. Mark shared one thing that caught my attention in a deeper way. He said, if where you are living is not resonating, maybe it's time to move to a location that will.

Mark Van Steenwyk, Roy Soto, and Eileen Hanson shared their thoughts on mission in different communities. I missed part of this because I was late. Sorry Mark.

The last session was Mark Scandrette's wife Lisa, Mike Morris, and Andrew McLeod. They each shared some really interesting perspectives on co-ops, family life in communal living, and Mike shared his wit as a Friar. Again, but I understand why, was too short.

Tom and Christine had us finished with an exercise that surprised me. We each had to imagine a way we could bring renewal into our lives. I closed my eyes and could instantly see Jesus walking up to me and he sat down next to me. I fully expected him to tell me what he wanted me to do. But then he just sat there...for two minutes. And then Tom said, "Okay times up." I opened my eyes and wondered what that was about and then I realized what Jesus was trying to tell me. It was time to just sit with him. Andrew McLeod sat next to me and he had virtually the same thing. Stop and sit with Jesus...just be.

Well, that's about it. If you missed it there's always next year. The plans are already in the works. Much love to Tom, Christine, Eliacin, Kathy, Mark S., Mark V., Tomas, Cole, Dan, Lisa, Dwight, Shane, and so many more wonderful people I got to meet. It was really the people who were the face of God to me all weekend. May God bless you.

I uploaded some more pictures from the sessions here.

Ohmega Watts talking with Christine Sine.

Efrem Smith sharing how important it is to let God love us first so we can love.

Mark V., Eileen Hanson, and Roy Soto

Today and tonight were awesome. So many people were talking about how great it was to be at the conference and feel like we are taking part in a really great conversation. There were so many stories and people who simply wanted to find a way to bring love and renewal to our communities. I also felt like the evening session was the reason I was supposed to come.

After lunch I sat in on Dwight Friesen's session. It was a really great dialog (and I mean dialog) on finding common ground and conversation with those who are part of the traditional church. So much of what we do is deal with the tension of deconstruction, but Dwight was passionate about finding ways to be agents of renewal, especially those who came before us. He brought a great point about Derrida, who wanted to ultimately find beauty and grace in deconstruction, and ultimate find something constructive. He expressed what I thought was a brilliant point - We are called to honor our fathers. Dwight doesn't lead from a deposit model of communication. For the first 65 of his 70 minute session all he did wa