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Do you have any friends from your past who are now famous?

My wife, being a graduate of NYU, has known people who have been on Broadway and on television, but no breakout stars.  Her younger brother was good friends with Tony An from H.O.T. (“Hi-Five of Teenager” — such an awesome name) back in junior high.  In fact, my wife once showed a picture of her brother and Tony together (with a couple of other friends) to a youth group student who immediately began crying.

Once, when I was in college, I saw a pre-teen Bam Margera come ripping through one of our skateboarding sessions.  I have an old 411 VHS tape to prove it.  If you watch Bam’s sequence closely (which he nailed in one take — quite a prodigy, he was!) you can see my feet as I’m seated on a low wall nearby.

Well, in any case, in an issue of Spin from awhile ago I stumbled across some folks I knew from back in high school.  I knew that they had been involved in bands from back then, but I had no idea what they were up to until I saw their names listed as Spin’s Artist of the Month — eventually they went on to become Spin’s underground band of the year for 2006.  Their band is named “The Silent Years” and they are well worth checking out.  In fact, you can find four amazing tracks for free over at Daytrotter.  Their eclectic indie rock sound will appeal to people with a wide variety of taste — not because they’re trying to appeal to everyone in a gross “muzak for all peoples” lowest common denominator kind of way, but because their voice is fresh and they do what they do extremely well.

Has it really been twenty years since the sprawling noise epic You’re Living All Over Me was released?  And yet, here we are, with Dinosaur Jr. recently reunited (with plenty of corny “Dinosaur Sr.” jokes, I’m sure) and with a brand new album, Beyond.  I’ll probably write a more detailed review later, but I was pleasantly surprised by this album.  It’s much more than a one-off, Bands Reunited nostalgia trip.  J Mascis still peddle-hops his way through solos that, while not necessarily melting off the faces of listeners, threaten to careen off the edge of a cliff before eventually wandering back home.  The dance party our family had to this album’s opening tracks testifies to the potency of Lou and Murph’s urgent rhythm section.  My daughter likes “Almost Ready” in particular.

Over the past couple of years, I have written a handful of articles for the online edition of Relevant magazine (you can find them archived on the sidebar under “My Writing). As their tagline suggests, the articles are categorized under the headings of God, Life and Progressive Culture. One might find articles from established authors such as Scot McKnight and Doug Paggitt alongside many other, lesser-known voices. Some articles come and go quickly and quietly, while others (which, for example, might be based on misquoting a famous rock star) generate some boisterous discussion.

One recent article about the environment caused a bit of a stir among some readers. While some might not have understood the format (“You can’t write a letter to the environment, you idol-worshiper!”), the most off-putting objections created a false dichotomy between being a good steward of God’s creation and sharing the Gospel with non-Christians. In a stunning display of logic, one commenter argues that caring for the environment is a slippery slope, inevitably leading to acceptance of homosexuality and abortion. Interestingly enough, this commenter also claims that creation care is a political, not kingdom, agenda — though this person’s politics are readily evident.

I recently completed Serve God, Save the Planet by J. Matthew Sleeth — it’s featured on my “Currently Enjoying” page. Sleeth does much to dispel the myth that people who care for creation must be mother earth-worshiping pagans. Just the opposite — for those of us who love Jesus and take seriously His command to love God and others whole-heartedly, we are compelled to care for His creation.  As the title implies, the greatest command is to love and serve God — but we must recognize that responsible living and creation care are expressions of deep, genuine love for God.

Sleeth argues that living an environmentally responsible lifestyle is a biblical mandate. He warns us not to equate “dominion” over the earth’s resources as a license for wastefulness or greed. Far too many Christians have justified their harmful lifestyles with faulty theology.  Picture the Bible-belt businessman who was caught dumping toxins into the water from which local residents drew their drinking water.  His response?  Well, Jesus is coming back anyways, so what does it matter if we trash the place?

For those who worry about elevating the care of creation over care for human beings, Sleeth writes, “Being pro-stewardship is not a case of valuing forests more than people; rather, it means valuing human possessions less, and God’s world more.”  Indeed, if we genuinely want to love our neighbors as ourselves, then we must be conscious of how our lifestyles affect them — especially the poorest among the world’s poor.  Sleeth writes from his personal experience:

This honest inventory (a personal assessment of the environmental impact made by his family) is what the Christian faith required of me. How could I say that I was being a good steward when I was causing so much damage to God’s creation?  How could I say that I cared about my neighbor when the poorest people are most affected by the climate change that I was causing?

In essence, caring for creation and being a goods steward is part of our response to the central command to love God with everything we have and to love others in the same way. We love God by caring for what He has created and partnering with Him in its stewardship.  We love others by recognizing that our lifestyles have a direct impact on them. Even for those who argue that a Christian’s only responsibility is to share the words of the Gospel with others, we cannot witness to people if they have already been killed because of the climate change, drought or famine that was dropped on them.

This has been a slow process of small changes in my life.  For example, my wife pointed out to me early in our marriage that I would let the water run the entire time while I brushed my teeth and washed the dishes.  I shudder to think of how much water I have wasted in my lifetime, especially given how limited access to clean water is in many parts of the world. So now, I shut off the water while brushing or washing dishes.  Recently, we have begun trying to drive our cars less.  In Southern California, it would not be uncommon for a person to drive down the block to see a friend instead of walking.  So these days, if I need to pick up a coffee while I’m at church, I will take the ten-minute walk instead of the thirty-second drive.

One of the things I am very excited about is the CSA (Community Supported Agriculture) we just signed up for.  Through the Tierra Miguel Foundation, we will be picking up about fifteen pounds of fresh produce every two weeks for less than $17.00 a week.  In this age of mass production of food, we are glad to be able to support a local farm.  The food is organically grown using environmentally-sound principles, so it is good for the earth.  And it is locally grown, so it reduces the negative impact of shipping food across long distances (exhaust from the long-haul trucks, wasteful packaging, etc.).

We might take our daughter to visit the farm during one of their volunteer days.  Although learning about creation care can be a bit stressful for her at times, we want her to develop a God-centered perspective early (which is not easy in our princess-obsessed culture for little ones).  After all, it makes more sense to start with simple living rather than trying to combat years of having a materialistic perspective.

I have been encouraged and challenged by the many communities who have seen that creation care is an integral part of God’s message of redemption for the entire world.  I hope this thread also runs through my life and the communities of which God calls me to be a part.

Have you seen this ad? It is one of the popular series of Apple commercials touting the advantages of Macs over PCs. You can even find some church-related parodies of this ad, which are sure to spark some kind of discussion (I’ll save my thoughts on this for another time). In any case, when we purchased the laptops we use for church a couple of months ago, they came preloaded with tons of nonsensical trial software. If the goal of these companies was to harass customers and obstruct productivity, then job well done!

Fortunately, a church member recently offered to give our computers a nice little tune-up last week. In addition to receiving a much smoother-running computer, I experienced another corollary benefit: being without a computer left me with time to catch up on some reading.

I was able to finish Serve God, Save the Planet by J. Matthew Sleeth and most of This Beautiful Mess by Rick McKinley. For now, I wanted to share my thoughts about The Search to Belong, by Joseph Myers.

This book came to me recommended by Marko and, after finishing it, I can see why. As the subtitle of this book suggests, Myers wants us to reconsider some of our preconceived notions about intimacy, community and small groups. I have struggled with the way we often approach small group ministry — both as a member of such groups and, later, as a pastor trying to build community. As a member, I have often felt guilty for not sharing enough with the group; that, somehow, I let down the other group members by not spilling my guts every time. As a leader, I have felt disappointed in the failure of our small group ministries to yield success (deep connection! church growth! powerful community!).

Myers offers a welcome alternative to understanding what it means to belong. He expands our understanding of belonging by connecting Edward Hall’s idea of proxemics — “the study of how physical space influences culture and communications” — to building community in our churches. Hall identifies four different spaces in which people interact: public, social, personal and intimate. Myers argues that instead of trying to push people along the intimacy spectrum, churches must recognize that all four spaces are valid, important and necessary for building genuine community. As he writes:

We tend to think of intimacy as the “Mecca” of relationship. But would all relationships be better if they were intimate? Think of all the relationships in your life, from bank teller to sister to coworker to spouse. Could we adequately sustain all these relationships if they were intimate?

All belonging is significant. Healthy community — the goal humankind has sought since the beginning — is achieved when we hold harmonious connections within all four spaces.

It might sound like heresy in the contemporary church to argue that small groups are not the only way to build community, but Myers builds a compelling case for this idea. He writes about one pastor who led a church with a respected and successful small group ministry who confessed, “My small groups don’t really work. They never have. To be honest, I don’t think they’re for everyone. In fact, I have never attended a small group nor wanted to attend one.” It’s hard for me to describe the relief I felt after reading that quote — I’m not alone!

But this work is not an attack on small group ministry. Rather, it is a calling for churches to create environments where people can connect in many different ways. Myers posits, “If we would concentrate upon facilitating the environment instead of the result (people experiencing community), we might see healthy, spontaneous community emerge.”

Towards the end of the book, in the chapter called “Searching for a Front Porch,” Myers argues that churches should create “median spaces” that act as a symbolic front porch for people. He quotes Scott Cook, who says the front porch is “the zone between the public and private, an area that could be shared between the sanctity of the home and the community outside.” Now, I must admit that I am leery of writers who wax nostalgic about The Andy Griffith Show, as that has never been a meaningful cultural touchstone for me and often signifies a desire for a homogeneous white society. However, this is an important discussion — the disappearance of front porches from the architecture of most newly constructed neighborhoods mirrors the increasing privatization and individualization of American culture. In the current climate, churches can act as a “third place” (a location that is neither work nor home that provides community).

Myers devotes his final chapter to a dialogue (ah, postmodernism) between himself and a church leader who wants to put these principles into practice. I often find myself wanting to skip ahead to the take-away or transferable but, for me, the more useful part of this book dealt with the conceptual framework of understanding community. One potential concern: People often have a tendency to self-select into groups where everyone looks the same — without thoughtful and skillful leadership, emphasizing spontaneous relationships could end up feeding our highly individualized preferences rather than building loving, sacrificial communities.

This is a worthwhile book, perhaps even for the first chapter (“The Myths of Belonging”) alone. The Search to Belong provides eye-opening and thought-provoking insights into the difficult task of building community.

A note of disclosure: As viral marketing is all the rage these days, publishers will often send out free copies of books to bloggers in exchange for a review on their site.  One such title that I recently completed is Off-Road Disciplines by Earl Creps.

Earl Creps, by his own description, is a 53-year old man who takes Lipitor.  Not exactly what a person might expect from someone who writes extensively about the emerging church.  Now, just hearing any variation of the phrase “emerging” might send some readers into either a fierce attack mode or equally fierce defensive mode.  Throughout the book, Creps speaks with a very humble voice that, hopefully, can serve to bridge the ever-widening expanse between these two camps.

Though much of the book seems to be written with the intent of helping baby boomers understand upcoming generations, I found that much of Creps’ writing actually gave me (an Xer serving Millennials) insight into the boomer perspective.  His purpose in writing this book is to develop missional leaders.  As he writes in the introduction,

Missional leaders see the world through the eyes of Jesus and see Jesus in the world. They assume the role of helping the body of Christ understand itself and make of it much more than a missionary sending agency, as if the “mission field” existed only somewhere else to be reached by someone else. Rather, these leaders cannot conceive of the Church apart from living the mission of God to touch the world with redeeming love in Christ… For missional leaders, then, mission does not refer to a framed paragraph hanging on the wall in the lobby… it refers instead to the Church’s very reason for being. To remove it or replace does not just make the Church less effective; it changes the Church into something else…

Creps structures his book into two parts.  The first deals with the personal spiritual disciplines a missional leader should develop; the second with organizational disciplines in which such churches must engage.  Creps is extremely well-versed in the language of leadership — from both within the church and outside of it.  I must admit that I found myself lost, at times, in some of the vocabulary he borrows from the business world.  He shares relevant personal anecdotes throughout the book to highlight major points.

When writing about the discipline of spiritual friendship with those who do not follow Christ, Creps creates a new vocabulary for the Church.  Instead of referring to such people as souls with ears (yuck),  pagans, sinners, or even seekers or pre-Christians, Creps encourages us to think of these people as the sought.  This, he writes, “puts the emphasis on God’s mission in Christ on a wayward planet. A missional person, then, cultivates “Seeker-sensitivity” by staying attuned and cooperative with God’s efforts to reach the sought by expressing the power of Christ’s death and resurrection through the Church in its many forms.”

In some ways, this reminds me of efforts by Louie Giglio, Matt Redman and Chris Tomlin to replace our language of “worship leader” with “lead worshiper.”  More than just clever wordplay (like the Sphinx in Mystery Men, who loved to reverse phrases), these re-workings of familiar phrases force us to reconsider our perspective on significant issues about which we probably would not give a second thought.

Toward the end of the book, I found Creps’ discussion about Timothy as a “third culture” leader to be very insightful.  Third culture people, according to Creps, “bond both to their homeland and to their adopted nation, creating a virtual citizenship that does not exactly represent either.”  This exegetical work on the relationship between Paul and Timothy has an important impact on both emerging and Asian American church leaders, who routinely find themselves walking a fine line between two vastly different cultures.