Your missionary needs an iPhone.

It’s funny to think that not long ago, missionaries were only seen once every four years or so. Communication consisted of letters and care packages, which had to travel by boat (slow, expensive) or by air (faster, even more expensive). Locally, the missionary had only word-of-mouth and find nationals who might be interested in knowing Jesus. Scripture translations were few and hard to come by.

The separation meant that churches were less likely to be directly involved in the missionary’s life, less engaged in what was happening on the field, and less informed by the lessons learned though the missionary endeavor. Those days are gone, and now, there’s no excuse.

Your missionary needs an iPhone.

What once would have been science fiction, is now part of everyday life for millions of iPhone (or other smartphone) users. The device facilitates much of what missionaries do: navigating, mapping, and communicating. Downloadable apps (even the free ones) make short work of producing a continuous stream of information that keeps supporters actively involved.

Despite leaps in technology, not much has changed for most missionaries on the field, who rarely have access to things like iPhones. Overseas, smartphones sell for hundreds of dollars, and require either expensive and restrictive contracts or technologically-challenging “jailbreaks” and SIM-unlocks in order to work.

Sure, in some places, missionaries can’t justify carrying a luxury item like an iPhone. In other places, the iPhone’s poor signal reception would severely limit it. And far be it from me to send a missionary something that would cause the natives to worship him as the god of Angry Birds or something. But as iPhones and iPods become increasingly common, they are less conspicuous. Cultural acceptance move them from opulence to curiosity to “does anyone around here not have an iPhone?”

Now, more than ever, we have to tools to bring our churches in regular direct contact with what God is doing around the world.

Why not include an iPhone in the next care package you send?

Some are saying that the shooter was incited by the militaristic rhetoric of conservative pundits. While the gunman’s motives are yet unknown, the discussion got me thinking about some of the militaristic terminology we use in missions today. We “mobilize” missionaries when we mean to “send them out.” We “enlist” the “support” of “prayer warriors” as we “strategically” “engage” the people of our “target” audience. Might the words we use lead some, both believers and unbelievers, to come to the conclusion that Christians are warring against non-Christians?

The problem with thinking of ourselves primarily as “Christian soldiers” (rather than “Christian peacemakers”) is that we’re always looking for someone to fight. The spiritual enemy is very real, but we’re easily distracted by the human ones (both real and suspected). The Bible includes militaristic imagery (Ephesians 6 tells us to “put on the full armor of God”), but it’s clear that our war is a spiritual one. In the scriptural analogy, unbelieving peoples aren’t the enemy, they’re the captives.

I’m choosing to replace the militaristic terms in my missions vocabulary with words that better communicate my intentions. In any land, among any people, I mean no harm. I’m not that sort of soldier. I’m here to bless, reconcile, and bring peace in the name of Jesus. That’s my mission (okay, so that’s one military word I may have to keep!)

Timmy Brister recently launched the church-centric PLNTD Church Planting Network. The GCM Collective seems to be a splinter group of more missional-leaning Acts 29 leaders. Missional Network is the North American Mission Board’s appropriately-named network of missional churches. Missional Church Network, on the other hand, is mostly just a really good website, and not to be confused with the other Missional Church Network, which isn’t very missional at all, and is in fact, a very bad website.  Ecclesia is a “relational network of churches, leaders and movements that seek to equip, partner and multiply missional churches and movements.”

And there’s that word, movement. According to its website, EXPONENTIAL isn’t just a conference, it’s a movement. Allelon is a movement of missional leaders. Alan Roxburgh has his own Missional Network, which isn’t a movement, but is a catalyst. Catalyst started as a conference and now wants to be a movement. Erwin McManus’ Mosaic Alliance is not the same as his joint venture with Dan Kimball called the ORIGINS Project. ORIGINS is an event, network, and  community (all rolled into one) that will feature Alan Hirsch, who this year is launching his Forge USA Network and Future Travelers, a vision trip initiative not unlike our own Jet Set Vision Trips.

These networks are characterized by their presence and the personalities behind them. Their websites (for the most part) feature sharp graphic design, professional-quality logos, and quality writing (nevermind that we’re all drowning in jargon). The majority feature photos and bios of the writers, bloggers, speakers, thinkers, and Christian micro-celebrities that founded or endorse them. You really can’t separate GlocalNet from Bob Roberts, or have lifechurch.tv (also a network) without Craig Groeschel.

Networks are on the rise, and have replaced denominations for identity and influence. Local denominational entities may be responsible for funding most of the churches that are being planted today, but few of those new churches actually want to associate with those denominations. The result is lots of Mosaics, Journeys, Sojourns, Ecclesias, and Life(something)s, and fewer First, Second, and Third Baptists Churches being planted. This is why most of the more successful networks are sponsored by denominations, and why most new denominational efforts are being branded as “networks” and “movements.” (It’s important to note that those issues that divide conservative evangelical denominations are the same issues that prompt the birth of new networks: women in leadership, personalities, money, methodology/style, and power/influence.)

The prevalence of networks also reflects a further fragmented church. We used to have dozens of denominations, not we have hundreds of networks. Some of these groups are only loose affiliations- Founders Ministries has become the informal association of reformed Southern Baptists- while others, like churchplanters.com, are pay-to-play. Many networks, such as SendNYC and Austin-centered PlantR are local. Others fancy themselves global (yes, that’s Mosaix with an “X”). In all cases, churches describe and identify themselves by their network affiliations. There are even networks of networks.

The question remains: do we need all these networks? Is it good for a church to describe itself as “an emerging, purpose-driven, organic, simple, missional, incarnational, gospel-centered, Southern Baptist member of the Acts 29 Network?” To what extent are we all just competing for the attention (and dollars) 0f the same audience only to do (more or less) the same things?

Sitting in one Starbucks, looking across the street at another.

Most of the time, when people make decisions, they’re not really choosing from among all the options. Call the filters, call them limitations; but things like popularity, availability, accessibility, cost, visibility, availability, and ignorance all come into play- narrowing the field of choices to (usually) just a few. Many of us who would like to see things change find ourselves pointing out the problems of a broken system. But those who are involved in the system, especially those who are invested in it, tend to stick with it because they don’t see any alternatives. The current, broken system is better than nothing, right?

What are the alternatives? In each of these cases, churches and individuals act according to what they’ve been taught. They do what others are doing, they do what they think they can. They go where they think finances, prudence, and church leadership will allow. They spend what they think they can afford. They act when they think it will help them. They don’t always even know why they do what they do (and don’t don what they don’t do.)

We need alternatives. We need to know about churches the orient their entire existence around the mission. About the value of humanitarian trips to our obedience as believers. That the Great Commission is the church’s responsibility. How churches can do so much more than paint houses and prayerwalk. That the people groups of the world are not static, and that obedience is the best  strategy. If we don’t know, it’s unlikely that we’ll do anything different.

Lest you think these last few posts reflected only the thoughts of a lone anonymous cynic, I’d like to introduce you to some of the many other intentionally impractical leaders among us:

When he started the Evergreen Community in Portland, Oregon, Bob Hyatt had a vision- he knew what he wanted his church to be (biblical missional community of faith), and what he didn’t want it to be (legalistic, programmatic, location-dependent). Now, five years later, Evergreen meets in three locations (two pubs and the facilities of another church), and has established itself in Portland as the church for people who are burned out on church. Evergreen’s intentionally small gatherings allow for conversational dialogue and the kind of accountability that only true community can provide. “Community isn’t optional for followers of Jesus.” Bob counterintuitively says, “So if you’re not sure Evergreen is the place for you, there are lots of other churches in town that might be a better fit for you.”

Michael Carpenter planted intentionally nontraditional Matthew’s Table in Lebanon, TN. The Nashville suburb’s claim to fame? It’s the proposed site of Bible Park USA, a “Christian” Theme Park. Matthew’s Table is an impractically missional gathering of believers in an unlikely place. Why Lebanon? “I have to honestly say that this is the VERY last place I thought we would plant, yet I am glad we are here.” writes Michael. But for him, it’s not so much about strategy as obedience. “This is where God sent us, period.”

Todd Littleton is the epitome of Impractical Church leadership. While most of the players in the “missional” conversation plant their own churches in trendy neighborhoods where it might be easier to find like-minded people, Todd has remained pastor of Snow Hill Baptist Church in rural Tuttle, OK for the last 15 years. Their worship isn’t focused on twenty-somethings or lighted with candles, but Snow Hill is an incarnational gathering. I visited one Sunday morning, and was greeted by a little old lady who spelled it out for me: “We are a different kind of church. Around here, we try to be ‘missional.’ That means that we take Jesus to the people instead of just inviting them to church.”

The list is long: Marty Duren in Buford Georgia. Steve McCoy outside Chicago. Both traded denominational influence for influence in their local communities. Kevin Jamison moved into Middletown, Ohio just as everyone else seemed to be moving out. Dr. Thom Wolf is a brilliant thinker and teacher who left a prominent teaching position to move to India. Andrew Jones and his family live in a truck. There are many Counterintuitives among us.

I don’t have a problem with megachurches or their pastors. I do have a problem with the fact that we listen to them so much. We read their books. We pay to hear them speak at conferences. We look to guys like Perry Noble, Mark Driscoll, and Mark Batterson for practical tips on how to grow our churches, open video venues, or make them more relevant. They are great guys- godly men, to be sure. But I think we’ve heard what they have to say. I think we need to hear from the Impractical Churches among us.

The majority of evangelical churches don’t pray prayers written by someone else. Sure there’s the occasional St. Francis quote, or a Puritan prayer used in a responsive reading, but for the most part, we like to pray more personal prayers that express a personal sentiment. Yet when it comes to worship through music, how many churches sing songs they’ve written?

Is it okay to outsource the message, language, and composition of your worship to Matt Redman (or Chris Tomlin, or David Crowder)? What about the preaching? There are countless “resources” available to expand and facilitate our ministries. We outsource these basic functions of the church because it just makes sense. The quality is better. It’s easier. It’s practical. But there’s a problem:

Quality, ease and practicality aren’t Kingdom values.

People who don’t make their own stuff soon forget how. We value things more when we know what goes in to creating them. Worship is not singing (someone else’s) songs in a heart-felt manner. It’s a posture, an attitude, a natural result of interaction with the Most High. Music is a great medium for that. It’s a powerful spiritual thing that can teach, unify, sober, excite, comfort, inspire… well, you get the idea.

So the Impractical Church writes its own worship music. Their worship time might not be as polished or professional as the new Passion City Church’s, but they’re okay with that. Polish and professionalism aren’t Kingdom values, either. Sincere hearts, clear consciences, and confidence in faith are. If an Impractical Church doesn’t have any musically-inclined people, they learn. Or, they find other ways to express their adoration of God. Even if it’s messy, the important thing is that the people of God learn how to worship in Spirit and in Truth.

NEXT: Impractical Spaces

Some might read my commentary about widespread pragmatism in the American church today and ask, “So what?” Others might share my concern, but see few alternatives. I have never wanted to be merely a critic, so here I’d like to draw some conclusions. Next, I’ll try to share some ideas for what a counterintuitive church might look like.

As missionary church planters, we were constantly faced with the challenge of thinking through the eventual outcomes of our strategies and approaches to ministry. This was due, in large part, to the fact that our efforts to cooperate with the few evangelicals we found in Europe were often frustrated by their adherence to what their churches learned from the American missionaries who planted them a generation ago. European evangelicalism today looks a lot like American evangelicalism from the 1960s. Why? Because there are consequences to the decisions church leaders make.

Everyone’s traditional. Some of us just start new ones rather than following someone else’s. There are consequences to the tradition of pragmatism. You might be seeing “results” with the way you’re doing things but consider this:

• If people come to faith through confrontational, guilt-trip evangelism, they’re coming to a confrontational, guilt-trip faith.
• If your church’s myopic focus on Biblical knowledge makes it more lecture hall than place of worship, you’re likely going to get a bunch of armchair Reformation theologians and wanna-be ancient Greek scholars who are more concerned with being right than anything else.
• If you allow your church to get so large that it’s a challenge to really know everyone (anyone) else in that local body, (versus starting smaller, more local gatherings,) you are discipling your people into a less personal expression of Christianity and, therefore, a less personal view of Jesus. [Pragmatic argument:] Of course, relational church can happen in your megachurch (through small groups, cliques, informal social circles, etc.), but as you add programs and square-footage, it begins to happen in spite of how you do church, not because of how you do church.
• If your church mired in legalism, it won’t last. Legalistic religious people eventually can’t keep up with their legalisms. To them, God is only pleased with an impossibly demanding cycle of performance. They usually end up abandoning their “faith” or isolating themselves for fear of secular contamination.
• If your church worships worship, your people might not learn to worship God. At the very least, they could be left unable to worship without a worship band and Mediashout® video backgrounds. Believers need to learn to worship, learn, serve, and share without the help of the professionals who make their livings by (intentionally or otherwise) perpetuating dependence.
• If your church sits in grandstands with the lights dimmed, staring at a jumbo-tron, don’t be surprised if they act like spectators.

Nobody has a perfect church. I certainly don’t have all (any?) of the answers. And if we wait until we’ve got it right to do ministry, we’ll never start. Nevertheless, we must always be open to changing the way we do things- especially as we begin to see the potential detrimental results of  the way we do things. We must be sure that we know the costs before we say that we can do “whatever it takes.”

What’s wrong with practicing pragmatism? It tells people that we serve a pragmatic God. But we don’t. Ours is a God who time and time again shows Himself to do the opposite of what we would do.

NEXT: Impractical Worship

So far, three parts into my multi-part series on the counterintuitive nature of life in Christ, and I’ve yet to receive any comments accusing me of being too negative or of harboring jealousy over the megachurch’s success. Clearly, I’ve either offended (or bored) away everyone who disagrees with me, or I’ve not been clear. Let’s be sure it’s not the latter.

Megachurches are based in extreme pragmatism. Consider the rationale behind them:

• “They allow the church to have resources that smaller churches just can’t have.”
• “We didn’t set out to build an impersonal empire of seeker-friendliness, but its what the people wanted.”
•  ”Hey, God’s blessing it.” or, “As long as people are coming to faith…”
• “The Bible doesn’t say we shouldn’t have a multi-million dollar building with a coffee shop and a parking structure.”

Video Venues are an exercise in pragmatism. Supporters will be quick to claim:

• “The video sites allow our pastor to increase his influence.”
• “This way, I can spend more time with my family.”
• “People don’t even seem to notice that the preacher isn’t physically there.”
• “Whether we like it or not, people come to hear (our pastor) speak.”
• “Paul wrote letters and sent them around. We use DVDs and streaming live video.”

Professional parachurch missions are a pragmatic response to the Great Commission. Churches outsource missions to them because:

• “Our people are better trained for missions than most people in the local church.”
•  ”People are dying and going to hell.”
• “A small church with limited resources can’t do as much as we can.”
• “We’ve organized the work into strategic priorities.”
• “We have a great insurance program.”

I am not saying any of these things are necessarily bad. I am saying that they are sensible solutions to perceived problems that may not be God’s best for His church. We should not default to these sorts of pragmatic approaches to ministry, mission, and church just because they “work” or “make sense.” Why not?

How we do ministry has profound and long-lasting detrimental consequences on the churches we serve. If we elevate practicality, effectiveness, and sensibility as church values, we risk changing the very message we preach. So much of who Jesus is and what Jesus does is counterintuitive. Why is it that so much of what the church does just makes sense?

My question is this: how can someone like me (missionary, practitioner) gently and lovingly point out the pervasive pragmatism in the American church without coming across as a negative, overly critical, know-it-all jerk? 

NEXT: What’s Wrong With Pragmatism?

Another way the church has fallen into the trap of pragmatism is the way we distribute our resources. Let me explain:

Say I’m in a mid-sized church that meets in small groups throughout the week. We only have so many leaders willing to  lead these groups. Of those who are willing, we’re likely that we can only identify a few that have the vision, commitment, and gifting to actually to do small group ministry. What do we do?

If we’re looking for the most effective approach, we spread out our strong leaders. One in each group. We can’t afford to double them up- that might mean groups let without. Right?

But the Kingdom is often (usually) counterintuitive. Sometimes, what we consider “good stewardship” is actually disobedience. Leaders, money, opportunities, reputations, connections- we hold tightly to these things because we don’t want to be irresponsible. But what if God wants us to put all of our eggs in one basket? What if God wants us to have three churches in a five-block radius? What if it’s His design to have a team of strong leaders and a couple teams of “weaker” ones? What if we spend so much time, energy, and money doing one thing that we cease to be able to do everything. If the Lord leads us to do something like that, I’d hope none of us would disagree, claiming that there is a more reasonable way to spend what He has blessed us with.

Remember when Judas opposed using a bottle of fine perfume to anoint Jesus’ feet? How are you any different when you automatically (according to church policy) limit the amount of missions money you’ll give to a member of your church who wants to go on a short-term trip?

Who knows? Maybe the reason we have a dearth of leaders is that we ration them out like lumps of coal in a Dickens novel. Sure it’s sensible, but when has Jesus been sensible when it comes to Kingdom resources?

NEXT: Let’s Be Clear…

Despite the Church’s current tendency toward extreme pragmatism, much of the life that Jesus calls us to is counter-intuitive.

But that doesn’t seem to stop us from depending (almost entirely!) on our human logic when it comes to our missiology. Why is that? Why would we assume that a counterintuitive God would leave us to do things in ways that make sense to our rational process?

As a church planter begins to think about where (geographically) to begin, he almost always looks at where there isn’t a church. The thinking, I suppose, is that you don’t want two churches side by side (except, I suppose, in the Bible Belt, where neighboring churches often fight over parking space). So the planter looks as a map of the city, and decides to focus on the next largest area that doesn’t have a church. It just makes sense to do it that way.

Same thing with missionaries; they look at unengaged people, unreached groups. They assign people to villages that have no (known) evangelical work. It makes the work manageable to look for the gaps and fill them.

Churches are obsessed with the gaps. We want to know what we’re not doing, and then do that. No program for recovering cross-dressers? We feel like we need one. No church for the tattooed-and-pierced crowd? Light some candles and call it good. It just makes sense to start with need and then come up with a solution to meet that need.

But that’s not how God did things in the scriptures. I’m not convinced it’s the way He does things today, either. It didn’t make sense to Peter that God would tell him (in a dream) to focus his ministry on the unclean (and undeserving) Gentiles. It didn’t make sense to Paul that the Spirit would prevent him from going to Asia.

What if God is calling you to plant a church in a neighborhood that already has several? Rather than compete, you might see your work as a demonstration of Christian unity. What if God wants your church planting team to focus on a people group that is, statistically, “reached?” He, in His wisdom, might use your ministry to send members of that “reached” group to take the gospel to the unreached.

My point is this- the gaps aren’t the best place to start. God is the best place to start.

NEXT: Distribution