Walking the Religion-free Path of Christ

Wild Goose Festival 2014 | June 26-29 | Hot Springs, NC

A few months ago I submitted the following speaking proposal to the Wild Goose Festival. They had over 300 submissions this year! Unfortunately for me, I was not chosen. Fortunately for you, there will be plenty of incredible speakers more accomplished than myself, including Sara Miles, Mark Scandrette, Brian McLaren, Melvin Bray, Jim Wallis, and Frank Schaeffer. This year’s theme "Living Liberation!" explores how our walk with Christ can lead beyond our legacies of racism, sexism, homophobia, colonialism, and economic inequalities. Check out the speakers and musicians lists and consider going. Although I won't be attending this year, I have gone three times and have always been blessed and encouraged. The fellowship with like-minded folks in the beer tent is worth the price of admission! The blurb below includes some of what I've been involved in lately. Cheers!

Walking the Religion-free Path of Christ 

Former evangelical missionary to African Muslims and author of Confessions of a Bible Thumper, Michael Camp uncovers the critical importance of historical rather than “biblicist” faith in “The Religion-Free Path of Christ: Walking an Old Paradox in a New Paradigm.” He gives examples how ignorance of history and misreading the Bible have caused erroneous views on women, homosexuality, the church, evangelism, and the future, and offers a vision for religion-free but Christ-centered world service that fosters love, goodwill, and social justice. Michael co-leads a Seattle-based missional house gathering, facilitates theological discussions in pubs, and serves Rotary International on community development and microfinance projects empowering the poor in Africa based in a club in Bainbridge Island, WA.

6 New Paradigms Essential for Convergence Christianity - Part II, the "Church"

In Part I, I suggested “Convergence Christianity” (defined as the merging of progressive Evangelicals and progressive Catholics/Orthodox with missional Mainliners) needs to articulate a new paradigm for the Bible. I called that an “historical approach to the Bible.” I actually think a better name is an “historical-critical-contextual”approach. I’m suggesting we need to unpack the oft-said phrase “we take the Bible seriously, but not literally” and put it in better focus. An historical-critical-contextual approach to the Bible lets go of the inerrancy claim but is more than “letting go of the literal,” for when we talk about history, we are looking for events that are literally true, that aren’t myths. We recognize metaphors and cosmic imagery in biblical teaching (and the limits to what is called the Word of God) but we also look for historical evidence to inform our faith. For the Path of Christ is an historical Path, and when our faith communities, doctrines, beliefs, and practices, contradict sound historical evidence, we have left the Path. I make the case that, with some notable exceptions, Evangelicalism has done just that. Progressive can’t afford to do the same.

Part II is about letting go of the modern notion of “church.” Frank Viola reveals in Pagan Christianity (also see Was Church God’s Idea?) that the original Path of Christ did not have faithful communities that look anything like our modern churches. Church or “ekklesia” in the Greek, were simply gatherings of believers or what they called “followers of the Way.” Today, churches are patterned more after modern corporations than simple gatherings of the faithful. We have a professional class of pastors and missionaries. We have a clergy-laity distinction no matter how much some churches try to deny it. We have church leaders with authority over others. We have a system of “tithing” to meet its financial obligations (mostly for salaries and facilities), even though it wasn’t practiced in the earliest gatherings. We have myriad denominations claiming to have the correct doctrine. Fundamentalists have a gender divide denying women their right to take leadership roles. “Church planting,” with the definition of “church” being a modern, professionals-driven, tithing-dependent, hierarchical institution has become the method for extending the kingdom of God. The trouble is, as much as people are free to establish modern churches (but not free to impose them on others as the only way to have Christian community), none of it was practiced by the earliest faith gatherings.

Convergence Christianity needs a new paradigm for faith communities that is informed by history and unbound by church walls and institutions. One where gatherings of followers of the Path can be truly inclusive. Where doctrines or even Christian conversion, as important as those might be, is not the foundation or the driving force of the community, but rather simply love for God and neighbor. Where the Golden Rule rules and is the only non-negotiable. Where, as a result, gays and lesbians are truly welcome. Where customs are derived from original traditions, like sharing a meal together and remembering Jesus’ sacrificial life (that got lost to an almost empty practice we now call communion). Where there is no need for a professional class—although people are free to develop one; this can’t be legalistic, but it’s optional; and moreover, no need for facilities but where homes, and coffee houses, and pubs, and taverns suffice.

I’ve envisioned gatherings of followers of Christ’s Way of love that are centered on making the world a better place—extending Christ’s call to love the needy and oppressed. Where local gatherings choose a calling to focus on, a social-justice issue, such as fighting sex trafficking, homelessness, global poverty, supporting microfinance programs in developing nations, jobs creation, caring for the depressed and mentally ill, working for prison reform, mentoring youth, or practicing creation care. The possibilities are endless. Some gatherings will stay small and local. Some will link with existing social-justice nonprofits. Others will grow, but rather than building a religious empire, they’ll form their own nonprofit organization to fulfill their mission in a broader more practical way.

How do you see this new paradigm? How will a reformation of our modern “church system” look to you? Where is it happening already? Comments needed and welcome!

A Unifying Trend in the Body of Christ

When Frank Schaeffer came out with his latest article on Huffington Post, I was encouraged. Not exactly known for being the most diplomatic communicator when speaking of his evangelical past, he confessed he had erred in his tendency to "burn evangelicals" in  his writing. "Instead of damning each other, maybe we can learn to show mercy to those with whom we disagree, taking our cue from a teacher who said that love of enemy — not correct theology or politics — is all that can make us whole," he wrote. Wise words indeed.

I commented on his post and told him I'm glad he has made this turn, but hope he doesn't lose his prophetic edge. There's a difference between condemning the other and offering loving constructive criticism. I can only hope that my writing has done the latter. If I have crossed the line and condemned, I was wrong and wish to join a more compassionate approach.

Then I saw this on Patheos (What do you want to see in the future for Evangelical Christianity? ). At Wild Goose East, three young evangelicals sat down with Frank to talk about the issues that matter to both of them. "Many conservatives would have wanted to lay into Mr. Schaeffer for his “heresy” and the “evil” he is spreading with his liberal message. But after spending a week witnessing Mr. Frank’s love and Christ-like character, I was convinced that despite our major theological differences that he was a brother in Christ and I wanted to get to hear his story."

Thank you Brandon Robertson for sharing your story. What struck me was Brandon's heart as much as Frank's. "I just wanted to publicly commend Mr. Frank Schaeffer as a young, conservative evangelical Christian who believes that liberals, moderates, and conservatives can all work together to see God’s Kingdom come and will be done on earth as it is in heaven."

Yes, the day has come, when divergent Christians have this attitude and can actually work together (despite their wide differences in theological/ideological views). Brandon calls Frank "liberal," and emphatically includes "liberals" in his list. I'm encouraged that a wing of the conservative Christian movement has take a huge step toward unity and someone like Frank Schaeffer has done the same. I commend both Brandon and Frank. If liberals, progressives, moderates, and conservatives can learn to agree to disagree, agreeably, and in respect and love, and not demonize the other, we just might get a slice of what Brandon Robertson desires: the Reign of God come and God's will be done on earth as it is in heaven. Let it be.

On Belonging, Behaving, Believing, and Brewing!

When I saw Diane Butler Bass's new book, Christianity After Religion: The End of Church and the Birth of a New Spiritual Awakening, I was excited that, again, the ideas I espouse in my book, particularly the Save the Ales (from the Church) chapter, are being embraced and promoted by others. Diane brings up a great point I want to share.

Dogmatic or traditional spiritual paradigms set up a process for people to go through to become part of the "church." People have to believe certain doctrines, then behave a certain way--i.e., follow the behavior codes and rituals of the church--whether it's traditional or contemporary--before they can belong in the community. This is the Believe, Behave, Belong approach and is almost universal in conservative churches. To become a member of a church, one must adhere to the church's statement of faith or even sign a covenant or theological statement (Mars Hill and Overlake are two examples in Seattle). One must believe the right things and then behave the right way. No one can truly belong until they jump through the right hoops.

Diane reminds us, that this is ass backwards. Taking the example of Jesus, the new spiritual paradigm is Belong, Behave, Believe. On the basis of love, everyone belongs right from the start. Doctrines, as important as they might be, are not paramount. Heretics are welcome. Once you belong to a group practicing Jesus' love ethic, the right behavior gradually emerges. It does not need to be imposed through law. Moreover, when acts of love fulfill the rulebook, behavior need not be strict and narrow. Outcasts are welcome. If they like what they see, they begin to emulate love. Finally, only after belonging and behaving does believing come. People have been loved, are learning to love back, and once they have, they are able to articulate what they believe. And it doesn't have to necessarily fit the offical party line. Iconoclasts are welcome. No need for clones.

Now, Diane used great illiteration for this lesson, but forgot the critical fourth part of the equation: Once you feel like you belong, you behave accordingly, and form a personal belief, you're ready for a higher level of fellowship: Brewing! As in enjoying craft beer, that is (well for some of us, at least). Actually, it should come first. I'd say brewing is crucial to making friends and letting them feel like they belong. So, here's to Brewing, Belonging, Behaving, and Believing. Cheers!