futuristguy@missionaltribe

INTRODUCTION

This is probably one of the longest and most technical posts I ever wrote for my regular futuristguy blog. But, it was what I wanted to write for the Missional SynchroBlog opportunity in June 2008, and so I did it. I’d only been into the so-called “missional movement” less than a year at that time. Before that, I was more missional than not in my overall outlook, but didn’t even know it. Blogging helped me realize where I fit in the confusing world of contemporary post-Christendom life. So, here is the post, basically as originally presented for the SynchroBlog on June 23, 2008.

Paradigm Profiling in the Missional Zone

Missional SynchroBlog 2008

Welcome to the Missional SynchroBlog on “What is missional?”

I have a lot that I would like to say on that topic. A huge amount, in fact … which will not come as a surprise to anyone who’s delved into futuristguyblog before. Unfortunately, I have been ill the last few days. I simply could not finish what I really wanted to do, which was to present a tutorial on culturology that would detail the background to what I’m about to say that critiques multiple aspects of missional, with suggestions for transitioning to missional or beyond.

I thought doing a paradigm analysis would be the most positive and constructive thing I could contribute to this Missional Synchroblog, given my studies on culture and my passion for helping God’s people understand and pursue God’s “Kingdom Culture” best within their local cultural context. But alas, and I lack … but okay. It’s the providential situation I find myself in, and I’m goin’ with it! At least I got the tutorial partway done, and I trust I’ll be able to finish it up and post it sometime. Anyway, I learned long ago that you do what you can when you can. I’m not sure my Plan B post will come out sounding constructive, but at least I am going to try. When there’s a historical “Esther Moment,” it could be that one of the most important things is to show up and do at least something, not to opt out until you get it perfect because that day will never come.

So, here it is.

[Postscript: Okay, so this entry isn't exactly what I wanted, but by cutting, pasting, and editing chunks of text from other materials I've written, it's almost turned into the tutorial I wanted. Go figure ... guess that was what was meant to be! But ... ummm ... it turned out reeeeally long, so you might want to just download it for later ...]

VEXATIONS AND HESITATIONS

What is “missional”? Now, I am known as a pursuer of questions. (In fact, I was once introduced as someone who was “working on answers to questions that no one else was asking yet.” It was the late 1990s and I was there to give a lecture on emerging postmodern cultures.) But What is “missional”? is one of many questions I find quite vexing these days. Seems like the real question that some North American churches, ministries, and agencies are fighting over is WHO is “missional”? As if we are all Dogs Who Love the Lord and are trying to mark our territory.

Well, that’s not exactly productive, yet there seem to be ever so many more turf wars over terms these days to be dragged into (e.g., emergent-emerging, missions-missional-missionary, seeker-disciple). I do believe it’s legitimate to profile a paradigm so we can be intentional in contextualizing ministry within a given cultural setting. However, sometimes the discussions focus on getting the definition wording exactly right - and actually, that’s more a manifestation of a modernist philosophist drive to achieve perfection in our conceptual understanding than a call to ministry. The philosophist approach builds a new Babel, only with words instead of bricks.

But if someone is pursuing the missional question out of genuine attempts to lead God’s people to the absolute fullness of what He intended us all to be and to do, then that’s worth the effort.

PREPARING FOR PARADIGM PROFILING

It vexes me when I sense there’s been apparent misappropriation of terms - hijacking them, if you will - and acting as if it is being used accurately. I’ve seen it over and over since the ’70s, and I believe that it’s happening now with the term missional. So, instead of wrangling over rarified abstractions of the term, how about doing a concrete analysis? What would we find if we conducted a content and concept analysis of the blogs and books and teachings of people/organizations whose MAIN approach is self-proclaimed as missional? What do they demonstrate as being the essence of “missional”? I suspect we would find vastly different word choices and lifestyle activities than where missional seems to be a MINOR approach or a ministry add-on.

You may know from previous visits here that I’ve been working for about 15 years on a curriculum to train people for cultural interpretation, ministry contextualization, and social transformation. What you may not know is that I’ve been studying various elements of paradigm systems, culture, and contextualization for over 30 years. In recent days, I’ve applied some of this knowledge to an informal “content analysis” of what makes missional what it is. (Check out this post for an overview of what a content analysis entails.)

Some of my questions of interest were:

• How do we interpret the “appropriate” boundaries of missional as a full paradigm?
• What are the “barometer issues” (info processing and critical values especially) that help differentiate the clusters of groups that claim to be missional?
• Where does this missional paradigm stand in relation to fully integrative, holistic paradigm and the comprehensive Kingdom Culture that would result?

Of course, I’m not neutral in this endeavor. I would consider myself more of the missional-incarnational tribe than not. However, there are areas where I don’t think what’s typically considered “missional” goes far enough toward a holistic paradigm. And certainly there are areas of my own perspective and lifestyle that truly missional people would find as not meeting commonly accepted understandings or standards for what missional means.

This process involved studying surface behaviors and statements of people and groups that say they are missional (or that don’t say so, but come across that way anyway). Then I approximated the underlying paradigm system. In other words, I gathered a set of relevant data, then analyzed it to “backcast” and see what “deep structures” would inherently and consistently serve as starting points and processes that lead to such a specific set of surface behaviors in culture and organizations. It also included figuring out what “differentiates” approaches that may sound or look similar to missional, but actually aren’t … or aren’t yet. This is an art, and you’ll have to decide for yourselves whether I’m an artist, an artiste, or just fakin’ it while drawin’ stick-figures …

Anyway, here’s how my cultural interpretation theory organizes the layers in a paradigm.

PARADIGM FRAMEWORK

A paradigm system is a multi-layered system of ways that a group of people deal with life. Each person functions from a paradigm, and cultures hold a paradigm in common. In my current model for analyzing cultural systems, paradigms include seven interconnected elements. (I’m still beta-testing and refining my approach, but this seven-layer approach seems to work.) Going from the deepest to the most surface layers, they are:

1. Information Processing Modes
2. Critical Values
3. Critical Theology, Religious Perspective, or Philosophy
4. Organizational Strategies
5. Organizational Infrastructures
6. Methodological Models
7. Surface Style and Lifestyle.

A paradigm is integrated at the deepest level by the primary way people process information. These processing modes represent a combination of things I have learned from technical studies on comparative logical and rhetoric in language (i.e., cross-cultural discourse analysis), learning styles and perception, epistemology, and hermeneutics. Our information processing mode colors how we perceive everything. They are the “logic” by which we categorize information, decide what we find valuable, create a philosophical worldview, consider how to interact with other cultures, and attempt to maintain power over how people behave.

My framework of five information processing modes is based on an important quote from a now-mostly-forgotten pastor-preacher-theologian-author, A.J. Gossip (yup, that’s his real last name). Gossip passed on the following idea: “A basic trouble is that most Churches limit themselves unnecessarily by addressing their message almost exclusively to those who are open to religious impression through the intellect, whereas … there are at least four other gateways - the emotions, the imagination, the aesthetic feeling, and the will - through which they can be reached.”

I have “essentialized” what I know into a set of four distinct information processing modes related to Gossip’s terms. I’ll spend a bit of time on these, because they are the primary integration points for paradigm; they determine everything else that flows upward toward the surface of actions.

The Mind focuses on analysis. Analytic “logic” is about creating discrete pieces of information, and reducing large amounts of material into a singular principle. It involves sifting through a set that includes multiple pieces of data, and boiling down the similarities in the data, or dissecting all the differences, until you can extract out one principle or pattern from that set. It also typically expresses itself in lists of items, “either/or” rules, and segmentation of items into categories. From it we get an emphasis on hierarchical order, procedures, and strategizing. Examples: Atheism, agnosticism, and philosophical postmodernISM (but not cultural postmodernITY) rely on analytic skepticism to process information.

The Imagination focuses on synthesis. Synthetic logic is about putting several things together to create something new. It begins with a single idea or principle or parameter, and combines it with one or more other ideas, in order to expand the new approach out into multiple applications. Synthesis is all about options, variation, and choices. We could do this, or that, or the other … From it we get an emphasis on creativity, arts, and entrepreneurship. Example: The “Lost Generation” of 20^th-century artists (for example, Gertrude Stein) could be viewed as espousing amorality, an internally consistent belief set where every option is equally valid, acceptable, and tolerated.

The Emotions focus on symbiosis. Symbiotic logic is about bringing multiple things or people together into a new kind of organism, where the original distinctions become blurred or lost because of the new combination or cooperation. For instance, the lichen is a form of symbiosis between two types of plant; they co-exist for the benefit of both. Parasites are a form of symbiosis where one “partner” benefits, to the detriment of the other. In its extreme forms, symbiotic logic moves beyond “infusion” where various elements support each other, to “fusion” where all distinctions between elements are collapsed into non-distinctions. From it we get an emphasis on community, justice, and mentoring. Example: Religious monism (e.g., Hinduism, animism, pantheism) asserts that everything in the universe is joined together as an extension of one another. Things may seem temporarily distinct, but ultimately they are not separate.

The Aesthetic Feeling (soul) focuses on analogies. Analogic logic is about holding two seemingly contradictory principles together simultaneously. This creates a paradoxical, dynamic, “both/and” tension, as when light is comprised of both waves and particles, even though that doesn’t seem to “make sense.” Or when Scriptures declare that Christians are both sinners and saints. But don’t view paradoxy like walking a tightrope where you might fall off this side or that side if you don’t “balance” correctly. Paradoxical tension works more like a violin string, which is anchored at one end and then cinched up from the other end so it can sing. (This allusion is from Klyne Snodgrass in his excellent but unfortunately out-of-print book, Between Two Truths: Living with Biblical Tensions.). From it we get an emphasis on ecological/organic systems, interpretive reflection, and mysticism.

And yes, I know there is the fifth term from Gossip: The Will. In my system, The Will focuses on integrative processes - doing what it takes to bring together two or more of the other logics in combinations that bring about a more comprehensive, holistic paradigm. From it we get an emphasis on righteousness, reconciliation, and complementarity. In fact, the profile I’ll present later as missional is actually closer to what I think is the ideal integrative paradigm that uses all five processing modes in dynamic balance.

I know this may seem awfully esoteric, and you may be wondering, How can this have any practical value? Stick with me, and hopefully you’ll see. This set allows me to develop four “pure types,” each of which presents a substantially different approach to interpreting the world around us. If I’ve done my theorizing well, this set should explain sources of conflict that are based in various aspects of paradigms. (So, again, information processing modes prove a most critical element to understand.)

So, that way of integrating information and directly related ways of life inherently flow upward and manifest themselves in a consistent set of ways of how we view being individuals and organizing our communities, and of dominant philosophical/theological systems. As these interact, out flow our end-state values (the way things should be, our purposes, what goals we are moving toward), and our instrumental values (the ways we should treat people, our means, what legitimates our purposes). Core values are qualities held by any number of paradigms, but critical values are the dominant characteristics that differentiate it. Critical values are the heart-pulse of a specific paradigm - take those away, and you’ve removed its very life force.

To give an oversimplified example, both the Celtic monastics and the Eastern desert monastics could be said to hold CORE values for spiritual formation and personal reflection. The CRITICAL value difference is demonstrated by Celtic monasteries generally establishing themselves at the crossroads of societies, while Eastern monasteries generally set themselves in areas apart from society. One embraces connection, the other isolates. When two things have similar names, differentiation between them requires interpreting their underlying core values in light of overt activities to find the critical difference.

Deep-level information processing mode and critical values lead to the operational systems we typically use to achieve our goals. Operational systems consist of our strategies and structures. These lead to methodological models, which I would describe as a clear cluster of specific goals and routine means for implementing them, consistent with the prescriptions of our underlying strategies and infrastructures prescribe. Examples of methodological models: mega-church, missionary shadow team, house church, seeker-sensitive. And perhaps some people even use emerging and missional more as a methodological model instead of as their paradigm. Now, there’s something to think about …

The very surface level consists of style (how people present themselves) and lifestyle (how people act). This includes both personal and social behaviors, social groups and their distinctive lifestyles, and acceptable objects and activities. That is where a paradigm seems most apparent, but the easily observed level of concrete actions does not always tell you where that comes from. Vastly different paradigms can potentially support very similar looking style and lifestyle elements, but it comes from wholly distinct integration points.

So, what about changing a paradigm? All of these factors and layers together interact as a system, governed by the key integration points indigenous to the paradigm’s information processing mode and critical values. This means that sustainable change requires transformation at the deepest level in order to effect long-term changes at the surface level. It also means that the opposite approach does not work - significant changes (i.e., rearrangements) at the surface level do not automatically reorient our operational systems, our modes of social organization, our values, or our epistemology.

IDENTIFYING PARADIGM ELEMENTS

WITHIN “THE MISSIONAL ZONE”

Okay, so we’re finally here. An overview of some key deep-level aspects of “The Missional Zone” Paradigm! I don’t think it would’ve made much sense without all that background, and I hope it makes some sense with it! I know this is dense stuff, however, if we say we really want to engage in dialog about the essence of what it means to be missional, I believe we have to take a deep-level look at what drives our paradigm. If we don’t, we’ll end up in frustrating arguments over surface-level issues like methodological models, styles, lifestyles, and vocabulary usage. No, we need to look at the deep issues, because those are what differentiate paradigms.

Before you read this section, two important notes:

• You may want to take a moment to think through and perhaps jot some notes about what you would say are the distinctive features of the deep- and middle-levels of a Missional Paradigm.
• I do not necessarily agree with the overall substance or particular nuance of any statement that appears in this section. I am attempting to present my best approximation of a Missional Paradigm.

Deepest level - information processing modes and critical values.

The Missional Paradigm involves a relatively holistic perspective based on a process of intentionally choosing (the will) to integrate the processing modes of analysis (mind), synthesis (imagination), symbiosis (emotions and relationships), and analogy (aesthetic feeling or soul). The imagination, emotions, and aesthetic feeling are likely stronger than mind/analysis. Followers in a Missional Paradigm apply the resulting perspective as consistently as possible to a comprehensive range of life-categories, academic domains, and spiritual disciplines.

Some of the critical values for followers in a Missional Paradigm are these:

• We value integrating all systems for biblical, theological, and cultural study for us to learn how best to interact in ways that allow contextualization to any culture. In part, contextualization means letting the everyday issues and concerns and needs of people in our neighborhood or other social setting create the agenda for our responses. However, within that, we will seek to empower instead of rescue, show compassion without compromise, and come alongside instead of control.
• We value ongoing relational-incarnational presence within our neighborhoods over occasional event-attractional possibilities at some other location.
• We value setting all theological divisions and disciplines in a larger framework of redemptive transformation. This requires us to develop strategies, structures, models, and methods with sustainability, anti-toxicity, and cycles of change and rest involving persons, cultures, and the earth.
• We value setting all lifestyle issues in a larger framework of respect and mutuality where individual and corporate participation are always held in dynamic tension. This includes sustaining our community by considering the potential consequences for future generations of our current decisions. Also, as a learning community, we seek to listen to one another, discern as a body, and learn to interpret together the observations and perspectives of all members.
• We value God’s providential provisions to use through the gifts of both individuals and the community. Every person “leads” through their spiritual gifts, though not all are called to be leaders. The contributions of any individual are never quenched by the group for the sake of conformity, and the actions of any individual are never allowed to lead to chaos in the group for no good reason.
• Life is meant to move toward Christlike transformation as individuals, and Kingdom Culture as groups. Therefore, discipleship is the largest framework for transformation because it includes and leads to evangelism and social activism.

Deep level - guiding theological or philosophical perspectives.

Some of the guiding principles for followers in a Missional Paradigm are these:

• Choose organic principles over programmatic approaches.
• Choose to create a culture of producers instead a culture of consumers.
• Choose the contextual local approach over generic universal materials.
• Choose the intentional and strategic over the experimental and pragmatic.
• Choose gradual change and impact, unless the Holy Spirit presses for urgency.
• Choose corporate participation over institutional ownership.
• Choose an external/Kingdom focus over an internal/Christendom focus.
• Choose narrative theology over systematic theology.
• Choose mentoring systems approaches to multiplication discipleship over informational program approaches to discipleship.
• Choose words of Jesus over those of other biblical authors.

Middle level - operational system - our strategies, infrastructures, and “methodological models.”

Here is a sample of what an operational system could look like in a Missional Paradigm.

• In general, our strategy involves extended (even multigenerational, when seems indicated) response for gradual but sustainable impact on important community projects and issues. We should use unique local perspectives and resources whenever possible in the short run and absolutely so in the long run. Sometimes there should be an immediate response for an urgent need, but that is more the rarity rather than the standard.
• This strategy requires structures involving teams (not individuals) that lead us. We will use intentional compositing of teams according to individuals with complementary gifts and strengths. The teams will work together to “cast the vision,” and they will become our vision carriers in those endeavors, embodying the attitudes and actions we need to see in order to become more like Jesus. Participants will work together to develop clear written descriptions of their community or ministry, and clear written descriptions of what constitutes qualitative “success.” They will consider how to make appropriate adjustments to “imported” materials developed elsewhere, based on local cultural studies and contextualization. They will establish intergenerational mentoring to make their community or ministry sustainable, and engage in periodic evaluations and course corrections.

CASE STUDY

Learning Trail Values and Vision - January 2007

The following statement of values comes from the Tessera Learning Trail. I posted it a few months ago in the second part of the history of this innovative network. At that time, I said of it: If you’re looking for a decentralized network model for creative missional start-up of holistic Kingdom enterprises - contextual ministries, micro-businesses, social transformation movements - the Tessera Learning Trail has one of the best track records I’m aware of.

The following Values and Vision Statement was drafted by a six-member “Design Group” on behalf of the 30+ participants of the larger international workgroup at “Houston Summit” in November 2006. They produced the first draft at the end of a week of meetings, and refined it over the next three months. The Design Group consisted of: Mark Berry (SafeSpace, UK), Karen Campbell (UBA, Houston), Daniel Ehniss (Kubik, Germany), Shannon Hopkins (Walking Missional Incubator, UK/US), Mark Reichmann (Kubik, Germany), and Brad Sargent (Superhero Sidekick, US).

Here is the introduction to Tessera’s values statement. Consider this as a case study in a well-developed deep-level and middle-level missional paradigm. It presents their 12 core values. What do you think could be considered as critical missional values in this statement - those items that, if they were missing, would mean that Tessera was not really function from a missional paradigm?

This values statement is much more than some list of 12 items. It represents the providentially interwoven stories of dozens of people over several decades. It is not a manifesto of what we think we or others should do, but is a snapshot of what we are already being, doing, and becoming. It represents the integration of our heads and hearts, our imaginations and emotions, our spirits and our will …We love being part of this thing, because we find God is before and behind it, beside and above it, guiding us onward, step by step together. Perhaps you will find yourself led to join in our journey of transformative living and learning!

We Are …

1. We are an international network of communities and individuals engaged in transformative learning and creative partnerships for discipleship. We know what it feels like to be missional pioneers, and have found ourselves in providential relationship with one another.

2. We are committed to continue developing each other and the next generations of missional practitioners. Our participants provide transformational, reciprocal learning experiences that include the following (but are not limited to):

• Self-directed learning.
• Learning in missional community.
• Learning with mentors.

3. These kinds of transformational, reciprocal learnings apply to individuals and to communities. They experiences include general spiritual disciplines and healing needed by all who follow Christ, as well as specific skills for applied ministry.

We Value …

4. We value holistic learning. Transformational learning impacts the whole person. It’s not just about a series of courses with content, it’s about experiencing ourselves in a context and in community. When we engage our whole self in active learning in a cultural context, we find it affects our physical, emotional, spiritual, and social aspects of personhood.

5. We value just inclusivity. We seek to treat each other as colleagues to learn from each other in a community of disciples, where each individual brings multiple perspectives based on gender, generation, family of origin, racial background, national ties, socio-economic status, and many other factors.

6. We value accessibility with responsibility. We show our trust by sharing life together. We are intentional about including others in our network of relationships, listening to one another, participating in learnings and activities that will change us, and opening ourselves for truthful accountability.

7. We value reciprocal learning. Everyone’s learning needs and contributions providentially overlap with the needs and contributions of others eventually. This is mutuality in action: What I have right now to share matches what someone else needs, and vice versa. Also, we value the wisdom of those who have experience and we also value the contributions of those who are new to our network. SO there is reciprocal learning in an environment of trust that allows for risk,

8. We value fluid leadership. No one leader or team directs, speaks for, or oversees our network. We do not expect every network participant to be involved in every function that happens. Instead, leadership in any given event, project, or partnership is based on giftedness, expressed in humility, in response to invitations based on the Spirit’s leading in whoever catalyzes a function, and often with surprises based in God’s provision for whom He wants to participate.

9. We value entrepreneurship. We desire our lives to have Kingdom impact that leads to personal and social transformation. Such ministry that is both appropriate yet challenging for a given cultural context calls forth an entrepreneurial spirit. This involves the freedom to be creative and take bold risks, as well as the responsibility to engage in critical reflection and exercise community discernment.

10. We value being independent and interdependent. We value what we learn and do independently as individuals and communities, but we are not about individualism. We also value interdependence among network participants, but we are not about conformity. We see the need to strengthen each other by sharing our resources and relationships, and by keeping connected and accountable. We are especially concerned that we maintain dialogue among disciples from “established” and “emerging” cultures.

Our structures and our commitments …

11. Our structures flow out of these values, and we work intentionally to have them embedded and embodied in all we do as a decentralized network. Many of our “structures” are actually individuals or communities who carry specific giftings, and who are passionate to serve in ways that facilitate our remaining as organic a system as possible.

12. Our purposes, relationships, networks, and lifestyles reflect God’s missions and the ministry of Christ incarnate. So, we are committing ourselves not only to be accountable, but to pursue spiritual formation, holiness, ethical and just living, with honesty and integrity, with humility and respect. This is who we are, and who we strive to be with God, each other, and the world. We do not enter or exit relationships lightly, and our promise with each other is to help each one be, become, and do all that God intended.

Endnote about Tessera … If this statement of what’s at the core of the Tessera Learning Trail intrigues you, be sure to check out my “Training Trail” category for the history leading up to the creation of this statement!

DO-IT-YOURSELF SECTION

If you have visited futuristguyblog before, you know I regularly interject a “do-it-yourself” section. After I completed The Missional Zone Paradigm Profile section, I decided to include one here. If you’ve been willing to read 50 Missional Synchroblog posts on the subject of What is Missional?, I assume you’re serious enough about the topic to tackle some questions that may raise your hackles.

Here’s the framework: Assume the Paradigm Profile I presented is relatively accurate. Apply these two questions for each statement below.

First, why do you think I would make each of the following statements about what is NOT missional, what is NOT NECESSARILY missional, and where missional needs to BECOME EVEN MORE holistic?

Second, in each case what suggestions for transformation could you give to disciples who want to journey toward missional, toward being more consistently missional, or beyond missional to even more holistc?

I will state up front that I believe any church, ministry, or Kingdom enterprise could transition toward a holistic, missional paradigm profile. However, it will be harder for those from some paradigms and methodological models than for others. The cultural distance may be so much, and the change process so intense, that it will cause enough culture shock to send them into culture cardiac arrest.

I will also state up front that I believe this transition is what needs to happen anyway. It’s a whole ‘nuther topic, but I believe the churches of Western civilizations really don’t have more than 25 years to do this - if even that long - if we want to become viable and sustainable. We’ve got to choose …

[ADDED LATER: This transition from Traditional and Pragmatic Paradigms to a more Holistic Paradigm is an absolutely critical issue for us. Even if we want to make that change, I'm not sure we know how. And yes, I certainly believe change can happen just in response to listening for the leading of the Holy Spirit - yet every command in Scripture is an appeal to intentionality. It's both/and, not either/or. So, part of my reason for this extensive post on paradigm analysis is so that eventually I could write on some of the intentional HOW to make that paradigm shift. But, it really doesn't make any sense to talk about "paradigm shifts" when we don't have language or framework for "paradigms" first ... So, thanks for your patience in slogging through this. There is a point to the many words therein!]

This is one of the rare do-it-yourself sections that I will plan to come back online sometime and share my responses and reasonings to the questions I posed. Can’t promise when, but I will make every effort to do so sometime.

• If our church uses a chaplain pastor model or a CEO-manager model, that is inherently NOT missional.
• If our church is staff-led, that is inherently NOT missional.
• If our church uses a program-based model, that is inherently NOT missional. (By program-based, I mean it uses organizational modules, projects, and/or curriculum that is supplied by outside publishers, agencies, or providers.)
• If our church is a mega-church or multi-campus church, that is inherently NOT missional.
• If our church uses a seeker model, that is inherently NOT missional.
• If our church, ministry, or agency advocates “church planting movements,” it is NOT NECESSARILY missional.
• If our church or ministry relies solely on the leading of the Holy Spirit to connect us with other people, that is NOT NECESSARILY missional.
• If our leaders and teachers say that we need to be a Gospel/New Testament church and do everything like Jesus and His disciples did, that is NOT NECESSARILY missional.

What other issues come to your mind that address the distinctives of what is and is not missional? If you’d like to add them to the comment section. That will give others a chance to consider your do-it-yourself questions …

Meanwhile, thanks for your efforts in reading this post and thinking it through. I hope it was of help and a blessing to you.

© 2008 Brad Sargent.