Previous Post – Christ (child) the Lord

I have an odd intolerance for certain foods.  I’m not allergic to them, but I’ve also discovered that it more than mere pickiness.  Unfortunately, the foods I am intolerant of are the ones that I most need to be eating for health and nutrition.  While I am working on overcoming this problem, it never fails that someone learns of my eating habits and begins to lovingly lecture me on the necessity of eat better than I do.  I nod patiently as I hear for the umpteenth time the basics of nutrition we all learned in grade school.  Recently, when someone began this lecture, I quickly interrupted them and said: “Oh, I agree!  I’m convinced, just not converted“.

This off-hand turn of phrase has stuck with me ever since.  Let’s briefly look at the terms in question here:

Convinced: To be moved to believe, through logic, argument or evidence, that something is true.

Many Christians, especially in West, have come to faith through being convinced- that is, we have been moved to believe differently about something through a compelling argument, presentation or even relationship.  This ushers us into active relationship with God as we make a choice to identify as His follower.  Growing up, this is what I was taught about what it meant to be converted.  While there is overlap, I think that we have confused being convinced with being converted.

Converted: To be changed from one form, substance or state, to another.

Without question being convince is a significant part of the conversion experience (at least for many).  That being said, we can see by the definition that conversion is far more than simply being convinced- it encompasses and surpassed it.  To be converted is to be transformed- to be changed from one thing to another.  It is holistic and all-encompassing.  The emphasis of rationalism in Western Christianity, while bringing us many gifts, has all too often led us understand belief as primarily (and at times exclusively) as cognitive.  Yes, it demanded change in us, but it was as though we believe that the transformation would occur because of the changed understanding.  In other words, the primary means of conversion was the change of ideas.

True conversion does not occur because of us.  Yes, we participate through our will.  Yes, our minds- that is our understanding and ideas- should be changed as well.  But the source of that change is not the result of anything in us, but instead it is the work of the Holy Spirit.  Further, if Jesus is to be believed, then how we live out this transformation is more important than what we think about it.  The changed mind is a product of the transformed heart, made possible through Christ.  The fruit of that transformation must be made manifest in how we live.

Don’t settle for a changed mind.  Jesus is not someone who had some ideas He wanted us to be convinced by.  Rather, He invited (and invites) us into Himself to experience true and whole transformation to become, together, His Body for His kingdom and His glory.

(To explore what I believe it means to live the fullness of what Christ calls us into, see “The Cost of Community: Jesus, St. Francis & Life in the Kingdom”)

Previous Post – Five Questions With Tripp York

Yesterday, I had the privilege to be interviewed live on 100 Huntley Street about my new book, “The Cost of Community: Jesus, St. Francis & Life in the Kingdom” (Likewise Books).  I arrived at the studio in the morning, drawing many looks for my lack of a coat.  Having come from Winnipeg, the weather in Burlington was positively balmy!  Alas, the locals thought me odd.

After a briefing in the green room, I had the chance to meet several of the staff, including Ron Mainse, Jim Cantelon and Christine Williams.  I had met Jim years earlier in Winnipeg, where I heard him give a powerful and prophetic call to his tribe to a theology and practice of justice.  It was good to see him again.

During the taping, David Mainse came in, having just returned from a trip to Israel.  Having retired from the show’s hosting role several years ago, the love and respect the people at the studio had for him was evident.  Shortly after he came in, I was up.  So with make-up thickly in place, Christine interviewed me about the book:

After the show was shot, Ron Mainse took a few of us on a behind-the-scenes tour of the studio, which was fascinating, not only for the amazing technical dynamics at work, but also to hear (and see) the history of Crossroads Christian Communications.  At the end of the tour, I got a chance to visit with David Mainse, giving him a copy of my book.  The folks at Huntley were amazing hosts.

I hope to be back to blogging more regularly in the weeks to come.

Previous Post – Otherwise Occupied

Last month I had the chance to answer five very… unique questions about my book by Tripp York, who describes himself “an incredibly lackluster author (he has published more books than he has sold), an anti-motivational speaker, and is the self-professed “Hank Moody” of Mennonites (the competition is brutal). He is classically over-educated which means he has been successfully trained to not be able to do anything of any real use.  He spends most of his time acting like he can act and teaching college students how to read“.

So I decided return the favour, asking Tripp about his hilarious and poignant new book “The Devil Wears Nada: Satan Exposed!”.  So, let’s get to the conversation:

Jamie Arpin-Ricci: So, Tripp, your book became something of a distraction for our community, even though I was the only one reading it.  Time and again I would find myself laughing out loud.  Do you think humor is under-utilized in Christian writing, thinking and living?  And how many times have you been physically threatened as a result of your wit?

Tripp York: Distractions are good, right?

Absolutely, I think humor is quite under-utilized. Though there is certainly much historical precedent in our tradition for it. I think it was Teresa of Avila who asked God to save us from somber, sullen saints. Hands down, that’s one of the best prayer requests I’ve ever heard! (And we’re still waiting—Jamie, maybe you should send a reminder.)

(JAR: Consider it sent, along with my request for fat-free, yet still tasty, bacon.  Here’s hoping.)

TY: Are you familiar with Geez Magazine?  They attempt to, as they suggest, “untangle the narrative of faith from the fundamentalists, pious self-helpers and religio-profiteers. And let’s do it with holy mischief rather than ideological firepower.” That’s a pretty rocking idea, and they better review my book since I hooked them up with a shout-out.

JAR: I may not have known who Propagandhi was, but Geez is one Winnipeg institution I am familiar with- and not just because my son practices Ethiopian dance next to their office every weekend.

TY: In terms of the second part of that question . . . first of all, I think the jury is still out on my “wit.” But you’re a smart guy, so I trust your judgment!

To answer your question: too many to count. And that probably says more about me than the people who have come after me. I mean, growing up in a ridiculously pious ecclesial community, my attempts at being a theological court jester were rarely appreciated. And when I started taking that tactic in published form or in terms of lectures, presentations, whatever, well . . . some folks do not handle that sort of strategy well. I’ve had a number of instances in which I had to make a beeline to the exit—a few of which were included in the book.

JAR: I find in some Christian circles, that people are happy to “worship” Jesus, but not to keen on actually doing what He asks us to do.  Yet many will organize their lives around the threat (or attack) of Satan.  How do you account for this?

TY: In terms of your first sentence, I would say they are not worshiping Jesus if they can somehow divorce such ‘worship’ from obeying him. John’s first epistle says that if you claim to know him yet do not obey him then you’re a liar. Which is why I told Matt Litton in a recent interview, that I just don’t claim to follow him. I know, I should claim it, so people will hold me accountable to it, but I’m terrified of hypocrisy so I have to be open to the fact that I am more of an admirer than a worshipper. Unfortunately, Christianity in North America seems to equate worship with singing mawkish, maudlin love songs written by the affluent principalities and powers located in Nashville, TN. It’s a disaster.

In terms of people organizing their lives around the threat of Satan, I don’t know. I met quite a few of those people (as you are well aware having read the book), I think that it is just much easier to construct a lifestyle around avoiding what you think are the machinations of some fallen angel rather than around something like The Sermon on the Mount. That stuff is hard work!

JAR: Whether a believer or a skeptic, Christians seem to be almost universally fascinated with demon possession.  Why is that, do you think?  And besides saying “Stop it or I’ll bury you alive in a box!”, what would have to say to such people?

TY: Did you just reference a sketch by Bob Newhart? That man is a freaking genius! Seriously, outside of Groucho Marx he was one of the best (and inside Groucho Marx it’s too dark to see . . .  ah, that was a little pun off of one of his old jokes . . . okay, I’ll stop now).

JAR: Ha!  Puns make life worth living- though my wife would adamantly disagree.

TY: George Herbert claimed that the devil divides the world between atheism and superstition. People are obsessed with the so-called ‘supernatural’ (how I would love to rescue such language—its probably not going to happen). Though, I guess I can’t be too hard on these folks. My obsession with Jedi’s and Sith Lord’s knows no limits, so . . .

JAR:  How could one not obsess over something so worthy as Jedi Masters?  At any rate, you wrote “The Devil Wears Nada: Satan Exposed!” on something of a dare.  What else do you most wish someone would dare you write about?

TY: Being a Mennonite stripper! There has got to be a market out there for that, right? (Do you think Zondervan or IVP would publish it? Me either.)

I was actually telling Brian McLaren the other day—half in jest I suspect—that nakedness is an eschatological practice that reveals to the world the way we were created, were meant to be, and will one day be again. So, why wait? (Much like your readers, he wasn’t too sure if I was kidding or not. I’m not even sure myself.)

JAR: Totally!  On earth, as in heaven, right?  You could bring marketing for “The Naked Anabaptist” to a whole new level!  Tell me, what didn’t make it into this book that you really wish was there now?  Anything you wish hadn’t made it?

TY: To be honest, I really included what I wanted to include. There were a number of experiences, stories, and interviews that would have fit as well, but I’m quite happy with it. There was, however, this one Catholic priest I was interviewing—talking about exorcisms and such—but, instead of talking about demonic possession, he only wanted to talk about the Eucharist. How awesome is that? Then, at the height of our conversation, he referred to participating in the Eucharist as a spiritual orgasm. I was all like, “Dammit . . . I knew I should have been a Catholic!”

In terms of stuff I wish I hadn’t included . . . that would probably be the entire last chapter! I’m only kind of joking. I love that chapter, but then I had to worry about my family reading it. I told my parents that they might want to avoid reading this book altogether—you know, sit this one out—which, of course, only inspired my mother to immediately barrel through it.

Yeah . . . that made for some really awkward conversations.

JAR: Here’s to awkward conversations between a nude Mennonite and his puzzled parents!  Thanks Tripp.

Check out Tripp’s books and his blog.  Well worth it, I promise!

Previous Post – From Labels to Liberty

I first became aware of the Resonate Commentary Series while I was in Haiti.  I had been asked to read the first volume, “Gospel Of John: When Love Comes To Town” by Paul Metzger, and give an endorsement.  I had never sat down and an entire commentary through, so I was initially skeptical.  However, I was quickly drawn in.  Here’s what I had to say:

“The need for practitioners and theologians to come together to engage Scripture and its import in our lives has never been more apparent. The first of what promise to be many exciting volumes, The Gospel of John: When Love Comes to Town offers an exploration of the text that is accessible to the average reader without compromising the depth and complexity in the process. I cannot wait to see more!”

So I was thrilled to receive a complimentary copy from InterVarsity Press of the newest addition to the series: “Gospel of Matthew: God With Us” by Matt Woodley.  I was even more excited when I was able to participate in a blog tour about the book, with my contribution being a review of Woodley’s take on Matthew 5-6.  Of course, having spent the last few years deeply in the Sermon on the Mount (Matthew 5-7) for my book “The Cost of Community: Jesus, St. Francis & Life in the Kingdom”, I am going to go the extra mile (see what I did there?) and review all three chapters of the gospel.

As someone who is so passionately committed to living out the Sermon on the Mount, having explored the beauty and depth of that text, I wondered how Woodley would cover it is just a chapter rather than a whole book.  Would he have to soft pedal the message?  Would he rush past anything critical?  I was somewhat concerned as I dug in.  It turned out I had nothing to worry about.  While it necessarily had to be explored in less detail, the author did not compromise the radical and demanding heart of the text.

Woodley begins by acknowledging the preposterous nature of the Sermon on the Mount.  Jesus’ words seem to defy every bit of logic and common sense that we have.  It’s like He is inviting us to step through the looking-glass into a bizarre fantasy world.  Yet, rather than judge Christ by our standards, the author reminds us:

“Maybe the world as we know it is upside down, but we’re so used to it that it seems right side up. When Jesus announced the coming of the kingdom (Mt 4:17), he initiated a revolutionary movement to set things right, to restore this upside down, off-kilter, broken world by turning it right side up.”

He then continues to draw us into this wonderful and costly invitation by Jesus to live the fullness of life that comes with following Him.  And he does so in such a way that Christians of all varieties could understand, while never condescending to the readers nor compromising the text.  It is a rare balance to strike.

Of course, the limited space does leave the reader wondering at times.  For example, on pg. 74 he says:

“In Matthew 5:41 Jesus instructs us to walk the extra mile with a Roman soldier. Jesus isn’t giving us a law—i.e., you must be extra nice to soldiers even if they are torching your village. (Again, that would require a different response.)”

While he and I agree that simply being “extra nice” is not what Jesus is calling us to, I wonder if we might differ on what kind of “different response” is appropriate in the face of having your community destroyed by an invading military force.  On one hand, this uncertainty can be frustrating in the face of such a provocative parenthetical comment.  On the other, it also drives the reader deeper into the word and it other sources, such as my book (see what I did there? Ok, I’ll behave).

I did not always agree with the details of how Woodley handled certain sections of the text, but never is such a way as to disqualify the resource- I will be using it often in my work as a writer and pastor, not to mention my personal study of Scripture.  Further, there were times he would use examples that felt like an out of context distraction from the flow of the text (i.e. In the chapter I read, there were several comments about marriage being only for one man and one woman.  Despite the importance of that particular issue, I felt it distracted from the heart and flow of the chapter).  Again, these were minor differences that should not discredit the book.

I am grateful to Matt Woodley and to IVPress for producing this book.  The whole Resonate series is a worthy venture that deserves to get more attention (aka buy these books!).  I will be awaiting the next volume(s) eagerly.

(Interested in the Gospel of Matthew?  Check out the links to my Sermon on the Mount series here.)

Links For Resonate Series at IVPress:

Gospel of Matthew – Resonate series – IVPress

Gospel of John – Resonate series – IVPress

Resonate Series – IVPress

Previous Post – Jesus & the Costly Kingdom

Recently I have been engaging in conversations about whether or not the Sermon on the Mount was ever intended to be followed today by Christians.  As my book, “The Cost of Community”, is entirely about doing just that, clearly I believe we are meant to.   Yet I am not unfamiliar with ideas to the contrary, having cropped up in teachings I heard as a teenager.  It was only when I heard my father question that thinking that I began to explore the idea that perhaps we are meant to follow the Sermon on the Mount.  While this space is inadequate to fully explore why, I wanted to give a basic response.

It is important that I note up front that, while many sources helped me come to this position, it was a paper by German theologian, Joachim Jeremias, whose expertise in Hebrew Scriptures and Rabbinic texts bring stunning insight into New Testament writings, especially with respect to the person and teaching of Jesus.

The most common response I hear from those who suggest that we should not seek to live the Sermon on the Mount is that it was an unattainable ideal, expressed intentionally so by Jesus to demonstrate our need for Him.  In fact, some suggest that the Sermon on the Mount is merely the Law on steroids, pushing us towards the despair in the face of the impossibility of the task, thus falling on our only hope- the grace of God that no person can hope to earn through obedience or good works.  To be sure, my convictions about how we are to live out the Sermon on the Mount do not deny that no works, no adherence to law can earn us salvation.

One of the strongest indicators for me that Jesus intended (and intends) for His followers to obey the teachings of the Sermon on the Mount lie in the fact that there is no indication in the text that this is His intention.  Some argue that the context- the people to whom He was speaking- makes that fact obvious.  If this were the case, then the Sermon on the Mount would in no way point to Jesus.  After all, if the point was to demonstrate that He was the only way to salvation through the despair of the impossible ideal, then you would either expect that Jesus would make no mention of salvation through Him alone, or if He did, that it would explicitly contrast with the surrounding “Law” texts.  Looking at the text, however, you will find neither evidence.

Further, if His teachings were for those of that time in history who were still under the Law, then much of Matthew 7 is baffling.  Jesus sums up the entirety of His teaching with the eschatological warning that, for those who hear what He is teaching, but do not do what He says, are fools who will not survive the final judgment before God- a judgment we all will face.  In truth, few Christians who embrace the “Sermon as Law” idea are consistent with this idea.  After all, which Christian does not look to the beauty and authority of the Lord’s Prayer; which Christians doesn’t teach the Golden Rule; which of us will shout to silence the children who sing about the man who builds his house on a rock?  In fairness, not seeking to live the Sermon does not mean it has not value, but it is still an inconsistency to read it in whole as a means of producing despair, yet embracing bits and pieces are truth to be embraced.

Most often, I find that people cite the writings of the Apostle Paul, with his emphasis on our salvation by grace, through faith in Christ alone.  However, as I suggested earlier, believing that we are to live the Sermon on the Mount in no way contradicts this truth.  Again, this space is inadequate to fully explore the nuances, but I see this as an example of people reading Jesus through the lens of Paul, rather than Paul through the lens of Jesus.  Doing the former wrongs both Jesus and Paul, muddying the waters of the truths they expressed and lived.

Finally, strongly supporting Jesus’ intention that we live His teachings in the Sermon is the fact that, from the very beginning of the life of the early Church, such an emphasis was explicit.  The Epistle of James is in many ways the Sermon on the Mount set forward as community spiritual formation in a specific context.  Throughout much of Paul’s writings, the themes of the Sermon are foundationally present- assumed practice.  His emphasis against those seeking to live under the Law is important, but never explicitly or implicitly argue against the Sermon.  Finally, the early Church explicitly practiced the teachings of the Sermon on the Mount, evidenced in their earliest writings, such as the Didache.  While not an explicit evidence, I am further convinced by the powerful impact made by people and groups throughout history who have practiced such a commitment- the Franciscans, the Anabaptists, Bonhoeffer, Tolstoy, Gandhi, Martin Luther King Jr. and many more.

The best evidences that the Sermon on the Mount is meant to be lived out by Christians together are found in the text itself, something I do in much greater depth in my book.  In the book, I make it very clear that I am not setting up the Sermon on the Mount as another set of rules to be followed.  Rather, the Sermon on the Mount paints the picture of a people transformed by the work of Christ, united in His Spirit to build His kingdom for the glory of the Father.  As Stanley Hauerwas puts it:

“The Sermon on the Mount is not Jesus’ ethics; the Sermon on the Mount is Jesus.”

Previous Post -Four-Fold Pattern of Franciscan Prayer

Last night at Little Flowers, we had the privilege of having Pastor Terry Zimmerly from Home Street Mennonite Church sharing with us.  He brought us a good word from Matthew 21, specifically about how Jesus’ authority was questioned by the chief priests and the elders:

Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authority are you doing these things?” they asked. “And who gave you this authority?”  Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things.  John’s baptism—where did it come from? Was it from heaven, or of human origin?”

They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’  But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.”

So they answered Jesus, “We don’t know.”

Then he said, “Neither will I tell you by what authority I am doing these things.  (vs. 23-27)

While not the focus on Terry’s teaching, this text has had me thinking a great deal.  I wanted to process them here with you.

It can be easy for us to read texts like this with an attitude of dismissal for such men as the priests, teachers of the law and Pharisees.  Even from Sunday school, many of us hear the stories which paint these men like comic book villains.  And yet, I think we take a big risk by accepting such a shallow reading.

These men were most often among those who kept the peace with their Roman conquerors.  While we (rightly) see great compromise in their choices and attitudes, we fail to see that many were likely motivated by genuine concern for the survival of their people and way of life.  Without question many became selfish, exploiting their position for personal gain.  Yet we must not miss that part of their intention was to keep peace with the Empire.

This is proven out by their refusal to answer Jesus’ question.  To answer would have forced them to make a public declaration, either for or against John the Baptist (and by proxy, Jesus).  To make either choice threatened the stability of the status quo.  One answer would demand their repentance and a shift in their allegiances, while the other would have alienated them from the people from whom their own status and position had any value.  And so, they took no position, pleading ignorance.

Notice that their ignorance is not genuine.  This should not be read as a caution against honestly admitting what we do not understand.  Rather, their claim of ignorance was motivated by calculated self-interest.  In many ways, they embodied the same sin that the church in Laodicea was warned against in Revelation 3- they were lukewarm.  They wouldn’t commit.

Jesus goes on to tell the parable of the two sons:

“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’

“‘I will not,’ he answered, but later he changed his mind and went.

“Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.

“Which of the two did what his father wanted?”

“The first,” they answered.

Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him. (vs 28-32)

Jesus takes His point even further, demonstrating that it is not enough to claim devotion and obedience to God, but that, even if unspoken, ones allegiance to the kingdom is proven out by the way we live obediently.  This raises the bar for all of us.  It is not enough for us to say we love people or to claim we believe right doctrine.  While not unimportant, these things have authority- note that word again- only when they produce in us the fruit of obedience.  And that obedience is lives, active, incarnational.

As Christians reading this text, we must begin with the assumption that we are the chief priests and teachers of the law.  We need to acknowledge the ever present impulse to compromise for the sake of peace and stability in the Empire around us.  We must ask ourselves who the “prostitutes and tax collectors” in our world are and if (and, perhaps) why) they will enter the kingdom ahead of us.  Jesus demands an allegiance of absolute, selfless and humble obedience.  And that always comes with a steep price.

Are we really willing to pay it?  What might such allegiance be demanding of you today?

Previous Post – Cost of Community – Opportunity

We do not follow Jesus alone.  Ever.

We may come to faith individually.  After all, what is sin if not a force that disintegrates the relational connection that was part of God’s design- communion between humanity and God; humanity among itself; individual identity within community; harmony with creation.  Sin cuts us off, isolates us, drives us to hide the nakedness of our broken nature, marring the image of God that we best reflect together in unity.

We also come to the cross as individuals.  Death is the ultimate expression of sins power to separate us from God and others and creation- ultimately the end of self.  Yet, this death to self is the only way to new life.  And when we embrace that new life, it is only through Christ, who conquered sin and death forever.

Don’t miss this!  We are resurrected in Christ.  Our salvation lies in the grace of Jesus making us part of Himself, His very Body.  And it is in the Person of Jesus that we become the fullness of who we are created to be, as one.  Our identities, our vocations, our giftings and visions- all that makes of who we are is reborn into the singular place of the incarnational Church of Jesus Christ.

Such a salvation means that we are no longer our own.  While God is our loving Father who gives only good things to His children, He is also our Lord and Master.  His will, not ours, becomes the guiding direction of our lives.  Everything begins with the purposes of His kingdom, according to His will.  He gives us freedom to choose how we live, but only insofar as we do so within that framework.  And while the freedom is expansive, the life that remains available to us is incomparably costly.

The world would have us think that freedom is a multiplicity of options.  Surrounded by a marketplace culture that plasters itself on every inch of our world, it is all too easy for us to buy into the lie that we are free when we participate in this mass consumption.  Yet every selfish choice- most of which we justify as “our right” to make- binds us in allegiance to a power that does not easily let go.  We find ourselves living beyond our means, struggling with obesity, languishing in lust.  And since everyone else is doing, even in the church, we shrug it off as the new normal.  After all, no body is perfect.  That’s what grace is for, right?

And yet, Jesus makes it abundantly clear that we can serve only one master.  He leaves no room for compromise.  He wants us, all of us, no holds barred.  He even defies the most obvious salesmanship techniques and is deadly honest with us- following Him is going to cost us everything and it is not going to be pleasant a lot of the time.  But He promises us true life in its fullest.

That life is found on the far side of the cross, where we are reborn together as One Body, the Church.  Yet, when we limit our faith to largely personal and private piety, we are camping out on the wrong side of the cross.  We are worshiping Jesus, even acknowledging the sin in our lives that put Him on that cross.  Yet we are not yet following Him.  To follow Christ is to die to self- to the devastating individualism that is corrupting our culture, our churches and our lives- and be reborn together, in community.

There’s nothing romantic about community, as popular as the idea might be these days.  Community sucks.  It is hard.  True community is a place “where the person you like least always is”.  It is hard because it exposes all your selfishness, stubbornness and spite, grinding them down.  And yet, that is what makes community so beautiful- at least through the redemptive power of Christ: We become more of who we were created to be, reflecting Jesus to a watching world, both individually and collectively.

The allegiance demanded- yes, demanded- by Christ is such that we must ask ourselves which other loyalties we must betray.  Such betrayal will make us unappreciated, even hated, in circles political, economic, social and more.  And yet, we will find hope in following Jesus together, encountering Him in ways unimaginable to us.  And in the end, we will be transformed together into His image.

Previous Post – Little Flowers of Faith

In the coming month or so, my new book “The Cost of Community: Jesus, St. Francis & Life in the Kingdom” will be released.  The book chronicles the journey our missional community took through Jesus’ Sermon on the Mount, allowing St. Francis of Assisi to be our likely guide.  The result is an exploration of what it means to take seriously the words of Jesus, seeking to live them out together for relationship with God, each other & service to His kingdom.  You can get a sneak peek at the the first few chapters, compliments of Google Books here.

While the book delves deeply into Scripture, it is the embedded story of Jesus’ words in our inner city community that make it so compelling.  Many have asked how they can get involved.  There are many ways, but I want to highlight one.  While we are very light on programing as an aspect of our ministry here, one core program we strongly endorse is the Justice Discipleship Training School (JDTS).  We have spent years developing this intensive spiritual & missional formation experience to maximize impact of the participant while responsibly including them in our local & international missions projects.  Check out this video about the JDTS:

Winnipeg YWAM Justice Discipleship Training School

Our next program begins on Sept. 26- that’s right, only 10 days left!  We are still looking for a couple of participants.  As my book will be part of the curriculum and I will be teaching a week on The Gospel & Community, I wanted to offer a special promotion.  The first two applicants to apply & be accepted to our upcoming JDTS will receive a $500 tuition reduction.  Further, if you can’t come, but know someone who will, if you recommend them, they will receive the discount and you will receive a free copy of my book when it releases.

We believe in this program and its ability to transform lives.  Please help us get the word out.  Tell friends.  Post the video.  Apply yourself!  10 days is plenty of time, so let’s make this happen!

I can be contacted in the comment section or at jamiearpinricci@gmail.com for more information.

When we began our work in Winnipeg nearly 10 years ago, all but one of my four immediate neighbours were drug dealers and pimps.  Immediately I found my impulse to be to find ways to continue to serve God, yet avoid this more uncomfortable and risky context.  Given that we live on the financial sponsorship of family and friends, where we often only just made ends meet, the thought of pursuing a paid pastoral position became very appealing (and readily available). Ways that we could accomplish the task while reducing the difficulties and costs repeatedly came to mind- most options that were completely legitimate in and of themselves.  And yet, I knew that any such choice would be a compromise.  The means was as important as the end. And so we made the choice to move into an old, abandoned gang house and become neighbours with the inner city residents.  Looking back, I am deeply grateful we made that choice.

St. Francis of Assisi knew that such choices impacted the quality of the Gospel we brought to our neighbours.  He never elevated action over proclamation in sharing the gospel, but neither did he believe that the gospel message was fully communicated only in words. Francis recognized that the gospel was the all-consuming work of God to restore all of creation to Himself, for His glory. He embraced the truth that the power of the gospel proclaimed with his mouth was given authority by a Spirit-empowered life that reflected the reality of its transformation.  It still needed to be proclaimed, for we would continually fail and compromise.  However, he never allowed that truth to be an excuse for not living out the gospel every day.

People were drawn to Jesus because they saw in him an authority that was both unfamiliar and deeply compelling. Here was a man who lived the truths he spoke, a man who proclaimed a new kingdom with his words and then made it possible, tangible and immediate with his actions. It is little wonder that Jesus and his disciples founds themselves surrounded by crowds eagerly waiting to hear what he had to say. Leading them to the mountainside, Jesus sat in the posture of a teacher and began to teach them.

“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are those who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they will be filled.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.
Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. “

What could He mean by such words?  If “blessed” was being used as an entreaty for good favour, then the Beatitudes could be understood as saying something like: “You’ve done well in your mourning; as a reward, you’ll be comforted. Excellent job at being meek; as a gesture of my gratitude, you’ll inherit the earth. You’ve got being poor in spirit down pat; therefore, this kingdom will be yours.” While inevitably we are called to live in ways consistent with the Beatitudes, Jesus is not offering a transaction of his favour in exchange for certain behaviours. Rather, he is describing a present reality of happiness in the midst of these various circumstances, be it poverty of spirit, mourning or meekness. In other words, the people described in the Beatitudes are fortunate in the here-and-now because they live in the assurance that God´s promises are being fulfilled, in part in the present and in fullness in the future. God is not cutting deals with us or even making promises. Rather, he is describing the transformed reality of his kingdom as it breaks forth into the hearts and lives of his faithful people.

These are among the themes I explore, alongside our small inner city faith community, in the book.  “The Cost of Community: Jesus, St. Francis & Life in the Kingdom” poses the question: Did Jesus really mean for us to live out His teachings in the Sermon on the Mount?  The answer is emphatically yes.  Following the entire Sermon on the Mount text (Matt. 5-7), accompanied by a helpful study guide, this book is ideal for both personal and group study.  Intentionally engaging the mind, the heart and the hands, it is an invitation into the costly, but rewarding journey of following Christ.

Pre-order you copy today:

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I just came across this video promo for Scot McKnight’s upcoming book, “The King Jesus Gospel: The Original Good News Revisited”:

I am very excited to read this book, as Scot has significantly shaped my understanding of the Gospel over the years.  Reduced to a sentence (therefore needing much qualification), I’ve liked to frame the Gospel this way:

“Gospel is the work of the Trinitarian God to reconcile human beings to union with Himself, to communion with others, to fullness of life, and to harmony with Creation, in the context of community for the glory of God and the good of all”

Granted, it does run on a bit, but it gives you an idea.  I’ll be interested to see how this compares with Scot’s views.  Though I have not read the book yet, I encourage you to check out the sample of the book here, which is likely to make you want to pre-order a few copies today.