Stir the Beans – Pray Together

Sherlock Holmes “had his man” and was just about to reveal to Watson who the culprit was when he froze, literally. My wife paused the YouTube movie and exclaimed, “Hold that thought, I gotta’ stir the beans.” The delicious perfume of what proved to be a high-octane, bean soup was wafting from our kitchen through the city. One minute longer, and the aroma would have ceased to be a pleasing perfume. Are you catching my drift? In every good minestra, you have to stir the beanseven when murder hangs in the balance!

When cooking-up church life together, it holds true that we will neither have mission nor discipleship without prayer. Prayer is missional and to be missional means praying. Discipleship is also soaked in prayer.

Serenissima Prayer Wheel InitiativeFrom the above illustration, it follows that sitting beans are burnt beans. So, my challenge is simply mix-it-up and release the flavors. Whether in triads or small teams or through prayer initiatives as a corporate body, strive to practice various and creative times of communal prayer. Try to pray as much with others as you do alone.

Right now at Serenissima, our ministry is holding one of our annual prayer initiatives. It’s called The 10 Days of Prayer (more info here) and lasts until the 27th of May. Basically, we as a church body cover the clock in prayer; 24 hours each day for 10 days. We do this by having people volunteer to pray for 1 specific hour of their choosing for each day. We also provide a prayer guide which is full of requests and helps for prayer.

This has been a fabulous way to stir-up prayer in our midst! Yes, it’s important to pray on our own, continuously (1 Thess. 5:17). However, we really turn the heat up in our devotion when we are in a group of 30-50 people, all on mission, passing the prayer baton hour-by-hour, and sharing our insights and experiences. To put it simply, our church — our holy minestrone — needs this right now.

Why, it’s elementary, my dear Watson — stir the beans!

hours for prayer

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Missional Messiness

In a couple of our recent training sessions, we have been discussing the subject of missional hospitality. And, commonly, we hit the deep and scandalous topic of how clean should your house be when hosting other people?  On the surface, this does not seem like a problem until we start reflecting more on our motivations both for and against a cleaner casa.

Some Good Questions

welcome to our formerly clean houseHere are some of the questions we asked, and I might add that they are good conversation developers:

  1. How much cleaning is enough in our cultural context for people to feel at home and not be distracted? (for example, northern Italians are fastidiously clean by nature. Sometimes, this is greatly appreciated, and at other times, one can feel quite awkward.)
  2. How much cleaning is necessary to be tidy and yet not cross the line of presenting an artificial, sterilized, and even hypocritical version of ourselves?
  3. How much cleaning reflects a performance-to-impress attitude where we simply become Martha in our own home and miss all of the good worship of Jesus? Is genuine hospitality a dinner party or something much more familiar?
  4. How should we respond when the little humans (children-unleashed) make a mess or break something in our homes?
  5. Do other people know where you keep your utensils, serving items, and tools? And do they have access to them?

A Key Principle

Don’t allow grace and mission to be hindered over a standard of sanitation. Martha couldn’t choose ‘the better meal’ because she was hindered in her hospitality. And a Pharisee was revealed as a fool because he failed to clean his “house” properly; his mission was himself, not grace. Luke 11:37-41

In the ministry here (Serenissima), our Gospel communities are called LifeTeams. And because we are seeking to share more and more life together, a LifeTeam is all about making a missional mess. Often, Christian community is simply a mess-on-mission. Somehow when the mess comes, however, the graciousness of God is mysteriously revealed and people can rest their souls and feel more at home than in their own houses. And that’s the beginning of missional hospitality; the use of our homes as temples to God and not to ourselves.

So, how clean should our house be when hosting other people? As clean as necessary for Jesus to be seen. And that could mean letting the little humans be loved as little humans, as well as re-humbling ourselves in the whole idea of putting on a production when someone comes through our front door. For some (and we have experienced this too), it might mean a bit more effort to recognize the missional context of people with which they are working. With a nip of hyperbolic language here, leaving an un-emptied, cat-litter box in the middle of the room where you are sharing Christ — honestly — might be a distraction to some. It’s just an observation, but I don’t think I’m out of my sand-box on this one.

A Nip of Newbigin: Working as Kingdom Agents

…the preaching of the Church carries no weight if it does not come from a community in which the truth of what is preached is being validated (even though always imperfectly) in the life of the community…

L. NewbiginIn this article, we are covering the third of five points for what Lesslie Newbigin calls helpful points for the re-evangelization of Europe (read: secularized cultures).

Christian communities that live by the other story AND engage their cities around them have a big job to do, in that, they have to disciple and empower their members to be Kingdom Agents first — before members identify themselves as an employee of such-and-such company. Then, as KAs, they need to engage all of their work and the sectors of society as a people with this sacred identity.

Newbigin explains:

It will be a major part of the work of such congregations to train and enable members to act as agents of the Kingdom in the various sectors of public life where they work. This kind of ‘frontier’ work is very difficult… It must become a part of ordinary congregational life that members are enabled to think through and discuss the ways in which their Christian faith impinges on their daily life in their secular work.

Here is where there ought to be a discernible difference in behavior between those who live by the old story and those who live by the story the Bible tells. It ought at many points to lead to differences in behavior, to dissent from current practice, to questioning. And this, of course, will be the place where the counter questions arise. The Christian will be asked, ‘Why do you do this? Why do you behave like this?’ Here is where true evangelistic dialogue begins…  [Lesslie Newbigin: A Reader, p. 235]

Again, Newbigin is spot-on. My guess is that we engage with others at least 70% of our waking hours through the means of some type of work activity. However, we live by the Story 100% of the time. We need to remember that this story includes both a resurrected and ascended Lord. Since this Lord is alive and in authority, we engage each sector with this initial reality in mind. So, we can ask, How does a living and holy Lord impact the way that this job is done, the means of how we do this job, and the reasons and results of what we do?

As a church, we are not so much coming in to each place and telling Christians how they can do their jobs better or more efficiently. We may not have the technical expertise for that. However, we are seeking to tell them how their job is better when their true employer has changed. And, we are striving to align our approach to work to the cruciform story of the true King.

Here’s a real-world example: One of our members owns a hair salon. Recently, the member was sharing with me that a “division of life” was inculcated in their thinking years ago. They thought on one side they had their private, religious life. On the other side, they had their secular employment and means of making money, and neither the two should ever meet. Talk about work as much as you’d like at a “church setting” but don’t ever talk about God in a “work setting.”

Now, they are discovering the refreshing liberation from this heavy dualism of life. The member said to me, “For the first time, I’m realizing that God sent me right into this hair salon as his representative. It’s right here where I lovingly share that I have found one, true answer to the troubles I hear on these chairs. His name is Jesus.”

The people getting haircuts are not just clients. They are people Jesus loves. I guarantee that they are being introduced to his love in ways that they have never heard or thought of him before.

The Integration Principle

Another church planting principle that we’ve noticed through the years has been that believers who are maturing in the Faith also broaden their acceptance of other people from different cultures. Whereas, in the Ingress Principle, people feel more welcome with others who are like them, this principle says that believers mature toward people who are unlike themselves. So, a church should seek to provide opportunities to integrate the cultures (that are welcoming others) into a Christ-centered, alternative culture. People usually need to be warmly-welcomed and meet Jesus before they begin to appreciate and care for others that are different than they are. At the same time, we don’t want to leave the church body to be isolated into separate cultures because the fullest expression of the Gospel will be lost and enculturated back into a certain people group.
For example, in the Ingress Principle, I mentioned a group of Chinese people who are being welcomed by a group of Germans who are believers. In time (could be long or short-term), when more Chinese people are also saved, they will come to see more of Jesus in the Germans and appreciate them as brothers and sisters. This will happen not just because they’re Germans, but because they are of Jesus. They will have a deep appreciation for the Germans because the Germans originally showed them the love of Jesus. So then, we want the Chinese to be together with the Germans so that, altogether, they can simply be Christians in God’s family. These principles of welcoming (ingress) and maturing (integration) will repeat themselves through the joy of outreach and evangelism.

The Ingress Principle

Something to keep in mind when opening small groups and planting churches (among different cultures) is that people feel most at home and accepted when they are around people who are like them and things that are familiar to them. In other words, people (generally) will be more at ease when they don’t have to cross- out” of their culture to be a welcome part of a group. This might also be called the principle of homogenity. However, the reason that I call it the Ingress principle is because of the type of welcome that is involved. A Gospel welcome involves believers who are culturally like the guests with accompanying tastes, sounds, colors, smells, music, and even slang (or ways to say things that are particular to their culture).

If you have a group of Germans, it will be difficult to welcome Chinese people  — until there are one or two Chinese who are spending time with the German group AND the Germans make efforts to really affirm, adapt, and understand the Chinese. This really takes some time, energy, and understanding. It sounds missional, doesn’t it?

Remember, in this illustration we are not trying to conform the Chinese to the Germans even though, at first, the Germans are the predominant group. We are saying, because of the Gospel, the Germans are willing to be uncomfortable and uncultural in their way of life for the sake of the Chinese welcoming other Chinese.