Outer Rim Territories

Book Review : ChurchNext

Book Review “ChurchNext” Eddie Gibbs 03.30.2006

In his book “ChurchNext” author Eddie Gibbs presents an engaging and thought-provoking analysis of the state of the modern church and its relevancy to the post-modern culture. Throughout Gibbs hopes to convince the reader that change of institutional faith is essential and consideration of social and cultural context will be required for the church and her mission to succeed in the future. His approach is one of general evaluation with multiple and conflicting conclusions offered. In like fashion, this report will recall key points in a relatively disjunct fashion and provide discussion were appropriate.

Chapter 1 - “From Living in the Past to Engaging with the Present

In the first chapter, Gibbs presents a historical perspective on the Church. He suggests that in a postmodern social context the church cannot and should not be bound by one approach to missions. Models such as the megachurches may work in one context and with a particular leadership but may fail to meet some portion of the population or continue their success into future generations. For example, the megachurch model is largely unsuccessful in urban or multiracial settings.
Gibbs continually emphasizes from the beginning of his text through the conclusion a lack of so-called 'critical contextualization' in evangelical approach. This lack of consideration of the external worldly culture leads the church in practice away from a relevant approach to ministry. This is especially applicable in the post-modern context. The culture is largely pluralistic and polarized. Changes and preferences of the culture are fluid in change and largely fickle. A singular approach to ministry fails to reach the entire world but limits to a particular cultural context. Post-modernity recognizes and embraces the fragmentation of man and community caused by sin. The church must approach and engage all facets of world culture not ”baptizing by social or cultural pedigree.“ (D. Scaer.)
We must be careful to avoid or advocate blanket inclusion of the worldly culture. Gibbs continually advocates critical engagement, consideration but not blanket acceptance. Cultural is relevant but must be considered lightly.
At this point in Gibbs text, he fails to demonstrate the historicity of the church. Later in his text he integrates a critical approach to the history of the church. A transition from blind historical practice may be warranted. Unfortunately Gibbs lacks a historical perspective that considers practice being intimately tied to practice. The historical practice of the church is not simply a response to the culture of the time but is largely composed of Scriptural institutions (Sacraments, liturgical form.) While these may be inaccessible to some cultural contexts, they operate and exist largely independent of time. The transcendent nature of the church allows it to be unified.
The Lutheran understanding of adiaphora is useful in this discussion. While all things may be permitted, not everything is useful. Using the approach of contextual criticism will help evaluate when practice may be in conflict or cause offense with the great world culture.
Gibbs assessment of the current culture situation is accurate. We live in a society which is a constant state of flux. As a child of Generation-X, his cultural world view is on target. Gibbs rightly asserts that the church today ”minster in a world out of control, characterized by stress and uncertainty.“ (19) Working within this cultural context is challenging. The ”culture defines what is normative and plausible.“ (27) Gibbs remarks that the Gen-X culture has destroyed any place for God. ”The search for truth has been abandoned, life is meaningless, there is no correspondence between words and what they signify, and the self has disintegrated.“ (26) Undoubtedly the application of the Gospel truth will change in the face of this world-view.
A pervasive and strong criticism voiced by Gibbs is your orthodoxy must translate into orthopraxis. Unfortunately, his orthodoxy isn't always in unity with the Lutheran practice. Consequently his practical application cannot work within our orthodox structure.

- Chapter 2 - ”From Market Driven to Mission Oriented“

In the second chapter, Gibbs presents his observation that the Church is no longer the central institution around which our lives revolve. Rather it has been marginalized to the sideline. Gibbs strongly emphasizes ”that marketing insights and tools will prove increasingly inadequate.“ (37) The propagation of this method is rampant. Marketing strategies emphasize wants and needs. This in inherently introspective. Proper spreading of the Gospel does not entail giving people what they want but rather pointing out their sin and offering the consolation of the Gospel.
Gibbs is strong in his criticism of the method especially its dependence of numbers to indicate growth, the ”customer is always right“ mentality, basing one's message on meeting human needs, the exchange basis of marketing which is inconsistent with the one-way exchange of the Gospel, and using a false hermeneutic for interpretation of the New Testament.
Gibbs assessment of Great Commission is valid. It is non-negotiable and ”cannot be reduced to a voluntary activity engaged by a few enthusiasts.“ (55) ”Following and fishing are inseparably linked.“ (56)

- Chapter 3 - ”From Bureaucratic Hierarchies to Apostolic Networks“

Gibbs presents a typical conflicting view of the value of networks in relation to the church. He sees networks as a poor substitute for community. He suggests they do not require commitment or accountability. Most importantly they are inherently individualistic. Yet Gibbs quotes Rodney Clapp ”We must recognize that we are inescapably communal creatures. We really can't - contra to the modern myth - create ourselves.“ (233)
Gibbs speaks both positively ”new apostolic“ ministry. He sees them as inherently external, risk-taking means of spreading the Gospel. They encourage strong lay activity and involvement. As a consequence, the ministries are able to respond quickly to issues and challenges which might otherwise be hampered until a strong hierarchical system. Yet later he suggests that ”denominational hierarchies must recognize that the churches do not exist to support them; they [denominations] exist to facilitate local churches.“ (236) The traditional LC-MS approach, specifically with its original stated intent of being for the purpose of supporting churches in the instruction of pastors and teachers as well for collaborative missions fits well within his opinion. Unfortunately, the LC-MS has departed from this intent and is more legalistic and hierarchical.
For Lutherans, the historical use of Voter's Assemblies fits well within the concept of a networking-based church. While Gibbs may be largely critical of networking, lay leadership does come through as a positive virtue and one to maintain in his estimation. The advantage of such a network is a strong degree of accountability. Power or control in the hands of a few will ultimately lead to disenfranchisement.
Leadership is a topic which Gibbs evaluates in a lengthy fashion. He states that a ”permission-giving organization only works if there is a clear vision.“ (86) Consequently in a Lutheran context, trust in leadership only comes with proper teaching. Any discussion of church polity, organization, or practice is folly when there is an absence of sound Biblical doctrine being taught and confessed. Our theology informs our practice. We must teach the doctrine of Christian vocation if we want lay-people to take on a greater role in ministry.

- Chapter 4 - ”From Schooling Professionals to Mentoring Leaders“

Gibbs suggests in this chapter that local churches need to play a more active role in recruiting and mentoring individuals. I agree completely. My presence at the seminary is largely a result of such activity by my home congregation. Even greater emphasis of church and seminary relations is encouraged.
Gibbs criticism of the conflicting academic and church worlds is well-founded. (95) Nearly every class criticism so far has been a lack of application. This absence of real world usage makes a bulk of our pursuits academic and functionally dead. Within this academic world as Gibbs remarks the expectations and rewards are not clearly presented. The importance of each course, its value and its use is not always made explicit.
I appreciated Gibbs' statements about team building. the emphasis of pastor over laity has caused great concern and false-teaching. Pastors must recognize their role and not inhibit the creation of the body of Christ. This should be provided at the seminary level but as Gibbs suggests should continue once in the parish.
I found this chapter to be largely relevant to our education here at the seminary. Even in light of the criticisms, I believe that CTS-FW has been inadvertently considerate of the concerns Gibbs raises. Many of the professors apply their teaching and challenge the student body in a way that the world will once in the parish role.

- Chapter 5 - ”Following Celebrities to Encountering Saints“

Celebrity preaching is not going to work to the younger generations. ”Poets and prophets must replace the pulpiteers.“ Specifically, Generation-X recognizes hypocrisy and uses irony (often seen as blasphemy) to expose it. Choice is part of the life of this generation. This generation wants authentic experience. Unfortunately I believe Gibbs never addresses properly the expectation of results. He has difficulty addressing the Gen-X desire to experience what we would describe as a theology of glory. They expect to see or experience results to verify the truth. They want a visible church. Yet, Gibbs believes we should emphasize the mystical element of faith. Once again he presents a conflicted conclusion to an accurate assessment.
I agree that activities to strengthen faith are needed and useful. His examples included the Celtic Christianity, Taize community, and prayerful meditation. I don't believe we can and should integrate some of the oriental meditation techniques as the spiritual aspect is intimately tied to the physical. This might be confused with syncretism. I also would disagree that the Puritan or Holiness cults bring much true piety to the table. They like much of the evangelical approach bring works into priority and necessity.

- Chapter 6 - ”From Dead Orthodoxy to Living Faith“

Difficulty arises when Gibbs decides to tackle the subject of worship. His theology of worship is inherently flawed. it requires outward and visible signs to necessarily reflect the present of the Holy Spirit. Gibbs suggests that appropriate worship styles are ones that exhibit results. He also implicitly believes that worship is your work to God which is in conflict with the Lutheran understanding. Worship is God's gift to us.
Success is not dependent on style but is dependent on perceived authenticity. Inherently then a worship style which has no history will fall into suspicion by the post-modern congregant.
In this chapter, Gibbs presents a concept of incarnation which is foreign to me. It appears that he desires to present Christ's bodily presence as a part of worship . I wouldn't disagree insofar as you explicate that he comes in the form of bread and wine in Holy Communion. Unfortunately for Gibbs his articulation of bodily presence (incarnation) is left stale without any assurance apart from the Word. Gibbs does not explicate any distinct sacrementology so we should assume he has none. In a Lutheran theology of worship, the incarnation is made manifest in the body and blood of the Lord's Supper. The indwelling of the Spirit is not an incarnation concept. There is a challenge for the sacramental believer in overcoming this hurdle in reading.
While his theology is flawed, he does express some concerns which are valid. For example, he states that any musical ”performers“ must not detract from God being at the center of the worship. As a result of the failure of so many to do so, Gibbs states ”we are producing a generation of spectators.“

- Chapter 7 - ”From Attracting a Crowd to Seeking the Lost“

Gibbs advocates a change of orientation from centripetal (inward, to the church) to centrifugal dynamic. (outward, sharing our witness.) This is a strong suggestion and one worth heeding. With this in mind, Gibbs disagrees with himself as he sees the primary venue for engagement as worship. Unless he is advocating worship in the home or community (never explicated), based on his other assessments, worship is not the place for primary interaction. Rather following the principle of outward motion, we should engage the lapsed or non-believers in our Christian life and vocations. Interaction with the community through activities and social groups is essential. This is more of a passive witness but will begin the demonstration of the true life of a Christian which is daily, not a Sunday morning worship event.
As with previous chapters Gibbs misses that worship is a corporate event, not a personal event. It benefits personally, yet if one does not experience satisfaction, it does not bear indication of the quality or indwelling of God in that worship.

- Chapter 8 - ”From Belonging to Believing“

As previously stated, Gibbs' message loses its potency because of his failure to emphasis the sacraments. In this chapter, he sees the bridge between ”belonging“ and ”believing“ as a difficult one to cross. From a sacramental perspective, Baptism serves to bridge this gap. Without a strong baptismal emphasis, persuasion and feelings judge when someone is part of the body of Christ. Incidentally, the congregant moves in and out of fellowship, never quite assured that he is doing enough or is really a Christian.
Gibbs does present an important emphasis which is essential, that is, a sense of urgency. This urgency is lacking to ”conservative“ faiths which take no risks and avoid challenges. While an overly confrontational attitude may not be acceptable, nevertheless confronting and giving that urgency with compassion is essential to any missional faith. No cheesburger-and-fries approach will do but rather a personalized and directed message is essential. Regardless the Law will challenge the recipient and no amount of tailoring should soften its blow. The Gospel should not ”provide a challenge“ (208) as Gibbs states it but rather offer the consolation the challenge of the Law brings.

- Chapter 9 - ”From Generic Congregations to Incarnational Communities“

Gibbs suggests that churches should transition ”from a strategy of invitation... to one of infiltration.“ He believes that the church is not pervasive throughout the world. The witness has been hampered by a lack of presence of the church (its members) publicly proclaiming the truth of the cross of Jesus. The apostolic ministry of the early church conveyed such an approach. It was not bound by real estate and succeeded in ”infiltrating every level of society and department of life.“ (234)
Gibbs finally makes a point which perhaps would have been best suited earlier in his work: the church is itself a distinct culture. He suggests that as a result ”the church must engage in a dynamic interaction with the culture in which it is immersed.“ Yet ”the church must resist the temptation to define itself by its culture.“ (221)
Gibbs' assessment of the evangelical tradition, specifically their emphasis on the conversion event is valid. His perspective of conversion as a process is useful. He recognizes that ”education and exhortation are not sufficient to accomplish [conversion.]“ (231) Unfortunately in his typical pattern he fails to mention any real solutions. He suggests emphasis on personal spirituality and integration of dogmatic and practical theology yet cannot provide any real solution. Missing as stated previously is any strong emphasis on Word and Sacrament, the means of grace as we understand Scripture.
Gibbs rightly remarks that the ”programmatic mindset of the church“ (232) has fragmented and departmentalized the church. Doctrine is left to the preacher, VBS is left to the laity, The food kitchen is the elderly, and so forth. The reality of the situation is that the ”one shoe fits all“ method of practice within the church has limited potential to reach a widely different and dynamic community. The consequence is ”all too often congregational life... encourages a kind of compartmentalization.“ (232) That is, church is relegated to a Sunday morning or periodic activity with no daily or continual emphasis. The congregation is made passive in faith and active in practice where indeed their faith so cause them to be active in practice. Christ is present in all that we do. He is with us daily as a result of our baptism. We live in his grace.
While he did not state so in his opening comments, Gibbs provides a realistic perspective which would have been even better suited stated at the outset. He suggests that today's church leaders are wrong in ”searching for clear answers and step-by-step, fail-safe plans.“ We need to ”learn to live with diversity, ambiguity and paradox. There is no mission without mess.“ (237)

- The reviewer’s assessment

Gibbs' approach is limited by his desire to witness and see results. For example ”guiding pastoral strategy are the cultural values of instrumental rationality, expressed in 'if it works and is successful then it is true.'“ The unfortunate reality is that the work of the Holy Spirit is not often visible and does not happen instantly. Your approach may be perfectly valid yet you may fail to see results overnight. As a result, you modify your method to a potentially less successful method. Again if results are not present, then you shift again, all the time expecting visible results to indicate success. From a pastoral perspective this could ultimately lead to despair and grief over the lack of results.
To Gibbs' credit, he does advocate discernment method which is ”informed and enriched by heritage.“ (223) While previous ecclesialogical methods were successful in the past, he advocates that their success may be directly connected to their social context. Placing the same model within a new social context may result in utter failure. Yet, we must be considerate of the heritage.
A strong theme present throughout is empowerment of the laity. In my estimation and not well articulated by Gibbs are the means to do so. I believe strong education and catechesis are critical. As a result , the church as institution can be more laity led which then can yield more rapid ministry adaptation and implementation.
It is a shame that Gibbs does not come from an confessional Lutheran perspective. Many of his open-ended questions could have had strong solutions offered.
For example when attempted to engage a new culture, proper application of Law and Gospel are essential. This concept is not articulated by Gibbs. It is unclear his understanding of the purpose of the Law, the purpose of works, or the results one might expect after receiving the Gospel. Regardless, proper application of the Law and Gospel requires what Gibbs defines as ”cultural exegesis.“ Without knowing your flock, the Law and Gospel cannot be properly administered. As well, Gibbs misses any sacramental emphasis. His understanding of the Incarnation is flawed.
While his text is largely justified by actions, visible signs, and the like, Lutherans can take much from Gibbs assessments. From his perspective, the LC-MS in specific is well designed to address the challenges the post-modern world brings us, given that we resist trying to ”fix it.“ Certainly greater emphasis must be placed on interactive one-to-one communication, especially in a centrifugal fashion. Lutherans have been blessed with a heritage which if allowed will confront the challenges of the modern world. While Gibbs theology is often flawed and his implementation is often conflicting, his text ”ChurchNext“ provides relevant insights and considerations for the church and its ministry in the time to come.