Praying at restaurants, dining at church...
In NYC there are prayer spaces for Muslim men, many of whom are taxi drivers, located in private businesses. These spaces allow for prayer, fellowship and even a bit of food because many of these spaces are in restaurants. These spaces allow for Muslims who are on the go and allow these men to nourish their soul.
What if these spaces were open to Christians? What if a restaurant has a prayer space for anyone to pray and study?
Even more than that, what if churches (which have prayer spaces) opened up their space and had food, coffee, wi-fi, etc. to give people the opportunity to eat lunch and then give them an opportunity to nourish their soul? Is this possible to do in churches? How could this be done?
What if these spaces were open to Christians? What if a restaurant has a prayer space for anyone to pray and study?
Even more than that, what if churches (which have prayer spaces) opened up their space and had food, coffee, wi-fi, etc. to give people the opportunity to eat lunch and then give them an opportunity to nourish their soul? Is this possible to do in churches? How could this be done?
If Starbucks maketed like the Church...
I will confess I got this from my friend Kyle (the post-modern pilgrim blog in my list). But I wanted to add it to my personal reflection.
What does the fellas apron mean? I identified this as a caricature on many of the stereotypes of what I see in the non-denoms. What do you think about this in relation to the UMC in the CTC? In what ways are we like this? How are we different? Could we make a video 'parable' about the CTCUMC? Any thoughts on this idea for something like annual conference?
Soul struggle
I am struggling with two ways of what I feel are the current "new" ways of being Christian.
The first is the voice which advocates using all the cultural tools at our disposal for the building up of the kingdom of God. So we blog, podcast, text, have websites, wireless capabilities, iPhone, twitter, facebook/myspace, etc. We meet at coffee bars and pizza places to have conversations and dialogue what it means to be Christian and what the nature of God is. We find specific outreach opportunities which have stories connected to them (such as adopting a family or drilling water wells in Africa). We read books by Leonard Sweet, Tony Jones and the like. We talk about emerging and the postmodern shifts in our culture. We seek out third places and look to highlight the sacred in these places. It is building relationships with strangers we meet in the places we go to. We call this incarnational.
The second is the voice which advocates the removal of things which can be distracting from the kingdom of God. So we move to abandoned places of empire or live in community. We seek to live simply and have few possessions. We share economic resources and constantly discover new ways to limit our use of resources such as energy, water or food. We find ways to struggle with systemic sins (such as poverty, racism, and economic injustices). We read books by Shane Claiborne, Tom Sine, and Chris Haw. We talk about cycles of nonviolence and nonviolent resistance. We seek out those in the margins to live with them. It is building relationships with the homeless in places which we would not normally go. We call this incarnational.
This is not a new struggle for Christians. How do the people of God relate to culture is a question as old as time, and I am beginning to be beat down by this struggle.
The first is the voice which advocates using all the cultural tools at our disposal for the building up of the kingdom of God. So we blog, podcast, text, have websites, wireless capabilities, iPhone, twitter, facebook/myspace, etc. We meet at coffee bars and pizza places to have conversations and dialogue what it means to be Christian and what the nature of God is. We find specific outreach opportunities which have stories connected to them (such as adopting a family or drilling water wells in Africa). We read books by Leonard Sweet, Tony Jones and the like. We talk about emerging and the postmodern shifts in our culture. We seek out third places and look to highlight the sacred in these places. It is building relationships with strangers we meet in the places we go to. We call this incarnational.
The second is the voice which advocates the removal of things which can be distracting from the kingdom of God. So we move to abandoned places of empire or live in community. We seek to live simply and have few possessions. We share economic resources and constantly discover new ways to limit our use of resources such as energy, water or food. We find ways to struggle with systemic sins (such as poverty, racism, and economic injustices). We read books by Shane Claiborne, Tom Sine, and Chris Haw. We talk about cycles of nonviolence and nonviolent resistance. We seek out those in the margins to live with them. It is building relationships with the homeless in places which we would not normally go. We call this incarnational.
This is not a new struggle for Christians. How do the people of God relate to culture is a question as old as time, and I am beginning to be beat down by this struggle.
Be the change by Jason Valendy is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.