Emerging Church Movement Explored Through Four Streams
1. Believing God is changing the world through mustard seeds—
the seemingly insignificant—MSA seeks to unleash the creative
potential of ordinary people to make a difference in their com‐
munities and a world of urgent need.
September 2007 Seed Sampler
The New Conspirators: Emerging Church
Seed Smile
The recent blog banner of Andrew Jones, aka Tall Skinny Kiwi, emergent blogger in the UK.
Seed Story: Touring the Emerging Stream
by Tom Sine, Mustard Seed Associates
As we race into a very uncertain future, the Western Church is facing some daunting challenges: declining num‐
bers and a seeming inability to engage younger people, including many who were raised in the church. In re‐
sponse, God is conspiring with a new generation of creative, risk‐taking Jesus‐followers to imagine and create
new expressions of church. In my upcoming book entitled The New Conspirators: Creating the Future One Mustard
Seed at a Time (February 2008, InterVarsity Press), I organize this new generation into four streams: eMerging,
Missional, Mosaic (or multicultural) and Monastic. Four of the next five Seed Samplers will focus on one stream of
conspirators.
Brian McLaren, discussing the emerging church, observes a distinguishing perspective of young Christians: “It’s
not about the church meeting your needs; it’s about joining the mission of God’s people to meet the world’s
needs.”1 Those involved in this stream almost always tend to be more outwardly seeking to engage urgent needs
in their communities and the larger world.
Beginnings in Britain
Many American Christians have never heard of the house church movement that swept through Britain in the
late 1970s and early 1980s. This renewal movement was short‐lived, however, and soon ran out of gas. In the late
1980s and early 1990s, I met a number of young Brits who began creating new expressions of church. These lead‐
ers included: Peter and Samie Greig, Phil and Wendy Wall, Gerard and Chrissie Kelly, Andy and Helen Harring‐
ton, and Jonny and Jenny Baker. In a variety of ways they took initiative to begin the world over again. Some de‐
scribed themselves as “post‐evangelical.” Others were experimenting with alternative forms of worship. They all
seemed to share a postmodern and often a post‐Christendom critique of both culture and church.
Brian McLaren, as quoted by Andy Crouch, “The Emergent Mystique”, Christianity Today, November 2004, p. 39.
1
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2. Kiwis and Aussies joining the emerging edge
In the early 1990s, some young Christians in Nelson, New Zealand, created a sophisticated venue called the Led
Zebra. This safari‐themed center was drawing more teens than any secular venue in town. Meanwhile, in the red
light district of Auckland, New Zealand, Mark Pierson, Mike Riddell and some of their mates created Parallel
Universe, a monthly alternative worship opportunity for twenty‐ and thirty‐year‐olds, most of whom made no
profession of faith. From those early beginnings, Mark Pierson went on to lead one of the most artistic churches in
the emerging world—Cityside Baptist, also in Auckland. A number of new expressions have also been created in
Australia, like the Basement, an Anglican church plant in Canberra that works with the poor and started a coffee
shop to reach out to the young.
North Americans joining the emerging edge
In the mid‐1990s, the emerging church movement made its way to North Amer‐
ica. Funded by the Leadership Network, Doug Pagitt and a small circle of pas‐
tors started holding conferences around the country. Many young leaders at
these conferences have subsequently planted new forms of church, such as
Solomon’s Porch in the Twin Cities, Minnesota, Ecclesia in Houston, Texas, and
Mars Hill in Grandville, Michigan.
Since those first mustard seed experiments in the mid to late 1990s, there has
been an explosion of emerging church plants in North America, including Veri‐
tas in Southern California, which offers postmodern worship and opportunities
to make sandwiches for the homeless. Dan Kimball, author of They Like Jesus
and Not the Church and pastor of Vintage Faith in Santa Cruz, California, has
significant influence on the emerging conversation. Karen Ward started Fre‐
mont Abbey in Seattle, Washington. Rachelle Mee Chapman also started the
monastic‐flavored Monk Fish Abbey in Seattle. Mark Scandrette (author of Soul
Graffiti) leads the Jesus Dojo in San Francisco. Sally Morgenthaler is one of the
most creative leaders in the field of worship and sacred space in this movement. In Texas, Chris Seay is working
with a group of artists to translate the scripture in new ways that take both culture and the arts seriously
(www.hearthevoice.com). Andy Harrington, an immigrant from the UK who heads up Youth for Christ in Van‐
couver, British Columbia, has helped young Canadians plant new churches like Station X and Warehouse 180 to
reach to a new generation. There are a host of other emerging churches in North America that I regrettably don’t
have space to mention.
Defining the Emerging Conspirators
I find there is a wide array of understandings around the world of what constitutes an emerging church. Emerg‐
ing leaders in Britain, Australia and New Zealand tend to be more involved in a conversation about postmodern
culture and a post‐Christendom church. Others define emerging as the creation of post‐denominational and post‐
congregational forms of church. And for some other young leaders in the US “pomo” (postmodern) churches
seem to be simply another way to describe alternative worship. Eddie Gibbs and Ryan Bolger took a comprehen‐
sive look at this movement in Britain and the United States in their definitive book Emerging Churches. They offer
this very succinct definition of this stream: “Emerging churches are communities that practice the way of Jesus
within postmodern cultures.”2 Scott Bader‐Saye observes that those in the emerging stream often prefer to define
the emerging church as a conversation instead of a movement—a conversation that “is still young, experimental
and evolving.”3 Leonard Sweet sees it as “an ongoing conversation about how new times call for new churches,
and the mortar‐happy church of the last half of the 20th century is ill‐poised to face the promises and perils of the
Gibbs and Bolger, Emerging Churches, p. 44.
2
Scott Bader‐Saye, “Improvising Church: An Introduction to the Emerging Church Conversation,” International Journal for the Study of the Chris‐
3
tian Church 6, no. 1 (March 2006), p. 12.
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4. Liturgy: Weaving A Community
from Worship Alternative, Abbotsford Parish Church, July 2000, accessed August 8, 2007 at
http://website.lineone.net/~abbotsford/weaving.htm
Into a warm country
Sandal‐shoed people
Darker skinned
Brown eyed
Wide opened to a new movement
That has rocked an ancient faith
And is spread by rumour and story telling
To people in small communities gathered
To learn
From eye‐witnesses
Dust still fresh on their feet
After following their Master
Sharing bread and passing wine
And new insights and truths for life
Intro Huddled yet free
Weʹre going to take you on something of a journey. Searched for yet liberated
This is designed to be a meditative service where And you are sitting beside them now
weʹll be taken back to the first Christian Communi‐ You know their faces
ties and reaffirm that we are there with the ancients You recognise their expressions
and they are here with us. You even know their names
Welcome to the Early Church
There will also be an opportunity, if people wish, to The Actʹs Community
affirm our part in this sacred society recognising that This is where you belong
we are woven into this timeless community by plac‐
ing strands on the tapestry here. (PAUSE)
Journey The Acts Community
Let me take you back (Scripture Reading for two voices)
Through time
Imagine yourselves moving through the stars Through the work of the apostles, many God‐signs
Being pulled backwards were set up among the people, many wonderful
Before this evening and before this week things done. They all met regularly and in remark‐
Further into Godʹs own time able harmony on the Temple porch. But even though
Beyond the events that have shaped our generation people admired them a lot, outsiders were wary
And further back still about joining them.
Watching as faces pass by
Of the people who have moulded our worldʹs future (pause)
Back On the other hand, those who put their trust in the
Leaving the contemporary world behind master were added right and left, men and women
Itʹs stress both.
Itʹs pressure
Further back (pause)
Sucked through seasons and generations, and eras
Back They even carried the sick out into the streets and
Beyond these shores laid them on stretchers and bedrolls, hoping they
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5. would be touched by Peterʹs shadow when he Statement
walked by. A community is a resource of life
In it, and through it, people find the purpose the
(pause) Creator designed them for
It is a sanctuary of promise
The whole congregation of believers was united as And a deep, deep well of love
one ‐ one heart, one mind! It is home
(pause) (Chant)
Place of heaven
Place of love
They didnʹt even claim ownership of their own pos‐
Place of future
sessions. No one said, ʹThatʹs mine; you canʹt have
Rainbow making
it.ʹ They shared everything. The apostles gave pow‐
Place of promise
erful witness to the resurrection of the Mast Jesus,
Place of hope
and grace was on all of them.
Place of Godʹs own weaving
(pause)
A community is a vision of the kingdom
And so it turned out that not a person among them It is the reality of heaven on earth
was needy. Where angels tread through life in whispers of love
And acts of trust
(pause) It is home
Those who owned fields or houses sold them and (Chant)
brought the price of the sale to the apostles and
made an offering of it. The apostles then distributed A community is an anchor in an unstable world
it according to each personʹs need. It is a picture of how things can be
The hope of heaven played out in this world
(pause) An open place where the future is spun
It is home
Weaving a community
A framework for a tapestry was set up with different (Chant)
colours and widths of material.
A community is loveʹs workplace
Take a ribbon of paper and place it on the tapestry It is the space for creativity and care
on the table. Commit yourself to being part of the For support and suffering
community by doing so, but also, if you wish, stay A deep down place of life
where you are, knowing the support of that com‐ It is home
munity. While the music plays I invite you to do
these things now. (Chant)
Reflection: The Cathedral Labyrinth
To view the reflection, visit http://www.yfc.co.uk/labyrinth/online.html#
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9. - missions to new age communities that have be‐ mission projects require a lot of time and effort
come churches where more attractional approaches to mission just
- youth congregations and churches of a more do not work. Attractional models of mission seem to
emerging and evangelical perspective work for the open de‐churched, which is less than
- youth congregations and churches of a more 10% of the population. In the UK, initiatives such as
catholic, Anglican perspective the Order of Mission are set up to tap this form of
- new contemplative and anglo‐catholic emerging grouping, but regarding mission to the UK, this is a
church projects minority grouping. So emerging churches are small,
- new emerging church initiatives instigated by but this raises real issues about how they can be sus‐
Anglican Cathedrals aiming at interacting with tainable.
spiritual tourists
- Emerging Church initiatives from the Free Social Capital
Church traditions The greatest challenge to emerging churches in the
- Emerging Church initiatives from post‐church UK is human‐power to sustain projects and initia‐
groups tives. Due to changes in work patterns, people in‐
- Emerging Churches specifically who are gay‐ creasingly have little spare time that they can volun‐
affirming teer, increasing the need for paid employment to
- Emerging Churches that are specifically multi‐ create the human resources for projects. This is a real
cultural strain for main groups. However, some have started
exploring a new model – first set up by Church of
Analysis – so why all these new groupings? the Apostles in Seattle – of creating intentional
I would suggest that these new groupings have de‐ community spaces at reduced rents in return for
veloped because British culture is complex, plural‐ time in various projects. So, for example, some pro‐
istic and increasingly contextual. I think all are at‐ jects such as Moot in central London, are now seek‐
tempting to do “worship, mission and community” ing to set up intentional communities for students,
in a culture driven by individualism, consumption, artists and musicians and volunteers in return for
information technology and an increased interest in their input of time into various projects. This may be
holistic spirituality. BUT – on top of this – emerging an important model for establishing sustainability.
churches are attempting to engage with the com‐
plexity of particular localities. This, therefore, is an Hunger for community – but no skills
exciting and significant development, as it says that One of the greatest issues in the emerging church is
many of the emerging churches are attempting to that many people seek more relational forms of
engage in real situations with those who are either church and belonging, but because of general indi‐
‘de’‐churched (left churches for what ever reason – vidualism and deskilling, many people do not have
around 50% of the population) and ‘un’‐churched the social skills to be able to live this way due to the
(never been churched – now around 30% to 80% of extreme individualism of our culture. This means
the population, depending where you are). The that groups such as Moot actually need to help peo‐
emerging church in the UK appears to be attempting ple acquire life skills to be able to live and interact in
to engage with a mixture of the network and locality a more communal and intentional way. Being
– a both‐and approach. Church therefore needs some consideration, as
many people do not know how to live this way.
Themes increasingly recognised as needed for do‐ This, therefore, requires UK Emerging Churches to
ing Mission consider how they can live this way. For some such
Small & Relational as Moot, having a Rhythm of Life becomes crucial as
One of the greatest learning areas of the emerging an aspiration to assist people to grow into becoming
church in the UK is the recognition that mission to Christian Communities. We can no longer assume
the de‐ and un‐churched requires a very relational that people can simply switch into living this way.
approach. So you are talking about projects aimed We need to consider how to teach people to live this
at groups of 60 to 100 people max, or they become way.
impersonal and ineffective. Un‐ and de‐churched
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10. Engagement with a culture of consumption decrease over the next twenty years, the emerging
The greatest challenge to the UK Emerging Church church’s approach to engagement with holisitic
Scene is how it should live in the context of operat‐ spirituality through festivals, music festivals, en‐
ing within a culture of consumption but not being of gagement with shops, courses, café churches, etc.,
a culture of consumption. In other words, being in seeks to engage with assisting people to shift from
the real world but not sold out to the real world. being spiritual tourists to becoming Christian pil‐
Many sell resources online or in book form, some grims.
offer café churches as places of engagement in pub‐
lic space; the challenge is how this is developed. Mission Orders & Rhythm of Life
Many emerging Churches have to be entrepreneu‐ Clearly the UK Emerging Church is in an ‘apostolic’
rial to make money to sustain projects, but the dan‐ context of mission. In response to this, some emerg‐
ger then is that your mission activity becomes tar‐ ing churches have focused on developing mission
geted to money making. There then is a tension be‐ orders, spiritual rules and rhythms of life to struc‐
tween mission and money making, particularly ture and focus on what it means to be Christian in
when it comes to mission to and with the poor. an apostolic missional situation. The advantage of
this approach is that it allows churches and projects
Emerging Church in a culture of hardening Christianity to be fuzzy or fluid‐edged and at the same time pre‐
Much has been written about how the Church in the vents projects from being dumbed down by having
UK, along with other faiths, has increasingly shifted such fuzzy edges, and therefore having a deeply
to become more conservative and in places quite Christian centre. Not all Emerging Churches in the
fundamentalist. One of the challenges for the church UK have gone this way, but a significant number
in the UK is how it responds to a culture of complex‐ have.
ity. Some have followed the simplistic path of with‐
Conclusions
drawal, of the increasingly ‘black and white’ where
the emerging church has attempted to remain pre‐ The Emerging Church in the UK has become in‐
sent in the complexity of modern life. So the emerg‐ creasingly diverse – driven by differing missional
ing church increasingly has a difficult relationship contexts. It will be interesting to see how things con‐
with traditional forms of church, which are becom‐ tinue to develop.
ing more conservative and disconnected from cul‐
ture, and where Christians tend to be more specifi‐
Ian Mobsby is one of the leading voices of the emerging church
cally conservative evangelical or Pentecostal.
in the UK – who has experience of four alternative worship and
missional projects, author of the book “Emerging & Fresh Ex‐
Engagement with increased interest in spirituality
pressions of Church: How are they authentically Church and
Statistics in the UK again show an increased interest
Anglican?”, leads a missional community in central London
in holistic spirituality rather than religion. This re‐
called Moot (www.moot.uk.net), and is part of the Emerging
mains the key missional focus for the emerging Church Leaders UK Network.
church in the UK. As church‐going is predicted to
Seed Share: Emergent Village and Full Communion1
by Dwight J. Friesen, Associate Professor of Practical Theology, Mars Hill Graduate School, Seattle, WA
Toward an Understanding of Emergent Village
“Emergent Village is a growing, generative friendship among missional Christians seeking to love our world in
the Spirit of Jesus Christ.”2 Emergent Village began as a group of friends gathering under the auspices and gener‐
Originally written for the National Council of Churches, Faith & Order Commission, Abilene, Texas, March 17, 2007
1
http://www.emergentvillage.org/, accessed 3/5/2007. This paper will draw significantly from the EV’s web content.
2
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13. tions, and the need for planting, resourcing, and coaching new church expressions of many kinds.
We seek to be irenic and inclusive of all our Christian sisters and brothers, rather than elitist and critical. We
own the many failures of the church as our failures, which humble us and calls us to repentance, and we also
celebrate the many heroes and virtues of the church, which inspire us and give us hope.
3. Commitment to God’s World: We practice our faith missionally—that is, we do not isolate ourselves from
God’s world, rather, we follow Christ into the world. We seek to fulfill the Missio Dei in our generations,
faithfully passing on a living faith to the next generations. We believe all Christian communities exist for the
benefit and blessing of the world at large; we seek therefore not to be blessed to the exclusion of everyone
else, but for the benefit of everyone else. We see the earth and all it contains as God’s beloved creation, and so
we join God in seeking its good, its healing, and its blessing.
4. Commitment to One Another: In order to strengthen our shared faith and resolve, and in order to encourage
and learn from one another in our diversity through respectful, sacred conversation, we value time and inter‐
action with other friends who share this rule and its practices. We identify ourselves as members of this
growing, global, generative, and non‐exclusive friendship. We welcome others into this friendship as well.
We bring whatever resources we can to enrich this shared faith and resolve.
Emergent Village as Ecumenical Conversation
For many new friends to our conversations, Emergent Village often serves as their first step into ecumenical dia‐
logue; as I’ve already highlighted, participants in our emerging conversation come from a wide array of tradi‐
tions. Although we have a few thousand churches in the United States and more around the world, self‐
identifying with Emergent Village, we have determined that it is not part of our mission to focus statistically on
the number of churches or their respective denominational traditions, but to practice being together for relational
purposes bigger than any of us. This alone is a remarkable feat, and though our conversation may be too young to
fully appreciate the significance of the conversational space we are as we gather, we are nonetheless committed to
hearing and encountering the unique emphases and distinctives we bring to one another.
Emergent Village values the particularity of church traditions, global shifts, cultural contexts and personal narra‐
tives. We value these things with a systemic hope that as each person/community brings the fullness of their being
in conversation that we all have opportunity to more meaningfully interpret our respective traditions, contexts
and narratives in light of an ever fuller understanding of the Gospel of Jesus Christ as is only possible when we
encounter otherness.
Because of our commitment to conversation and incarnational mission, it seems wise for us not to adopt an offi‐
cial doctrinal statement. It is not that participants in the conversation don’t have strong beliefs, theological convic‐
tions and values; rather we seek to bring those to one another with a spirit of humility with an eye to living into
the reign of God. Therefore, we strongly encourage our conversational partners and faith‐communities to live into
their distinctions with the recognition that all of our traditions are finite, thus encouraging a posture of listening,
deference, and humility better positioning us to actuate our “already present” unity in Christ.
Because of our conversational commitments, Emergent Village also pursues interfaith dialogue and has invested
significant resources into conversation with the other Abrahamic faiths. We have worked very close with a grow‐
ing group of “Emerging Rabbis” who have formed an organization called Synagogue 3000.12 In January 2006, a
small group of emerging pastors and scholars joined together with these emerging Rabbis to share from our re‐
12 Synagogue 3000 is the successor organization to Synagogue 2000 (S2K), and some of the key voices behind the creation and management of
S3K are: Ron Wolfson, Larry Hoffman, Shawn Landres, Ellen Dreskin, Merri Lovinger Arian, and Joshua Avedon. You can learn more by
visiting: http://www.synagogue3000.org/, accessed August 22, 2007.
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15. Seed Share: All Things Emerging Down Under
from a conversation with Fuzz Kitto, Spirited Consulting, www.spirited.net.au/consulting
migrant women. They also started a coffee
house to engage those in their community.
They meet together for worship on Sunday
nights in an old Church Scout Hall used for
storing emergency food.
• Lalor Park is a non‐denominational emerg‐
ing church plant comprised of people who
have worked extensively in house‐building
missions overseas. Their intention is to serve
those in the immediate community. Their
neighbors often struggle with mental health,
The emerging church movement in Australia and or are poor and unskilled. They have com‐
New Zealand has two major paths. One is the “reac‐ munity dinners every Tuesday night, which
tive” path—reacting against the traditional church. is the expression of their love where they
The other is the “pro‐active” path—focusing more build strong, helpful relationships. Lalor
on creating new expressions rather than reacting Park emphasizes incarnational faith in ac‐
against old ones. Many mainline denominations are tion lived with those around them.
actively involved in creating new expressions like
the Anglican Church in Britain. In fact, as you will Emergent New Zealand
see from the outline of examples below most of the • Cityside is an emerging Baptist church plant in
new expressions of emerging church are being Auckland that is heavily invested in the arts.
birthed by traditional denominations. This was started by Mark Pierson (co‐author of
The Prodigal Project) and has grown to be a nu‐
Emergent Australia merically sizable worship gathering. The church
• Little Boat Big Ocean is an emerging Baptist sponsors amazing art installations for Easter, for
church plant in Manly, Sydney, that was which they get national media coverage. Small
started with Michael Frost. They host com‐ groups are a key part of their expression and
munity events and engage the community they are very encouraging of people taking ini‐
around them through arts, a coffee shop, tiative.
dialogue and the creating of sacred spaces. • Opawa Baptist is a traditional Baptist church
• Northside Community in Sydney is a that Steve Taylor enabled to become a more
Church of Christ church plant where an old emerging expression of the church with three
congregation finished up and a new congre‐ different services: Side Door, Digestion and the
gation that had been planted elsewhere Café Congregation. Steve has also started a
moved into the building. They are strongly number of small group churches with people
involved in mission projects in Africa as who have little to no church background. They
well as in networking and serving those in also have great community celebrations and fes‐
their community. They are also generously tivals—and excellent coffee!
sharing their facilities with mission groups • Alan Jamieson at Central Baptist in Wellington
like Youth For Christ and Soul Survivor is providing resources to those involved in a
among others. “churchless faith,” including home groups and
• The Basement is an emerging Anglican ex‐ other gatherings. They have a staff person who
pression in Canberra comprised of a group nurtures and reflects with these groups regard‐
of 20‐ and 30‐year‐olds. They are seeking to ing faith of the children, household and mission.
serve the poor, working with those in public
housing and offering cooking classes for
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16. Resources
12. Brian McLaren, The Secret Message of Jesus: Un‐
Websites
covering the Truth That Could Change Everything
The Ooze ‐ www.theooze.org
(Thomas Nelson, 2007).
Emergent Village ‐ www.emergentvillage.com
13. Ian J. Mobsby, Emerging And Fresh Expressions Of
Emerging Church Info ‐ www.emergingchurch.info
Church: How Are They Authentically Church And
Alternative Worship ‐ www.alternativeworship.org
Anglican? (Moot Community Publishing, 2007).
La Red del Camino (DC Network) ‐
14. Doug Pagitt and Tony Jones eds., An Emergent
www.lareddelcamino.net
Manifesto of Hope (Baker Books, 2007).
Emergent Africa ‐ www.emergentafrica.com
15. Mark Scandrette, Soul Graffiti: Making a Life in the
Way of Jesus (Jossey‐Bass, 2007).
Tom’s Book List
16. Leonard Sweet, The Gospel According to Starbucks:
from the extensive bibliography of Tom Sine’s upcoming
Living With a Grande Passion (WaterBrook Press,
book, The New Conspirators: Creating the Future One Mus‐
tard Seed at a Time [working title], IVP, Jan. 2008. 2007).
17. Scot McKnight, “Five Streams of the Emerging
1. Gerard Kelly, RetroFuture: Rediscovering Our Church,” Christianity Today (February 2007),
Roots, Recharting Our Routes (IVPress, 2000). accessed August 29, 2007 at
2. Mike Riddell, Mark Pierson and Cathy http://www.christianitytoday.com/ct/2007/febru
Kirkpatrick, The Prodigal Project: Journey Into the ary/11.35.html.
Emerging Church (SPCK, 2001).
3. Brian McLaren, A New Kind of Christian: A Tale of Tom’s Blog List
Two Friends on a Spiritual Journey (Jossey‐Bass, from the extensive bibliography of Tom Sine’s upcoming
2001). book, The New Conspirators: Creating the Future One Mus‐
tard Seed at a Time [working title], IVP, Jan. 2008.
4. Leonard Sweet, Andy Crouch, Brian McLaren,
Erwin McManus, Michael Horton and Frederica
Jonny Baker: jonnybaker.blogs.com/
Matthewes‐Green, Church in Emerging Culture,
Ryan Bolger: thebolgblog.typepad.com/thebolgblog/
Five Perspectives (Zondervan, 2003).
Alan Hirsch: www.theforgottenways.org/blog/
5. Johnny Baker and Doug Gay, Alternative Wor‐
Andrew Jones: tallskinnykiwi.com
ship: Resources From and For the Emerging Church
Tony Jones: theoblogy.blogspot.com/index.html
(SPCK, 2004).
Ian Mobsby: ian‐mobsby.blogspot.com/
6. Stuart Murray, Church After Christendom (Pater‐
Doug Pagitt: pagitt.typepad.com/pagittblog/
noster, 2005).
Mark Scandrette: www.markscandrette.com/
7. Steve Taylor, The Out of Bounds Church: Learning
Steve Taylor: www.emergentkiwi.org.nz/
to Create a Community of Faith in a Culture of
ASBO Jesus: asbojesus.wordpress.com/
change (Zondervan, 2005).
The Church and Postmodern Culture:
8. Eddie Gibbs and Ryan K. Bolger, Emerging
churchandpomo.typepad.com/
Churches: Creating Christian Community in Post‐
Emergent Village Weblog:
modern Cultures (Baker Books, 2006).
www.emergentvillage.com/weblog/
9. Brian McLaren, A Generous Orthodoxy, (Zonder‐
Emerging Church UK Weblogs:
van, 2006).
www.emergingchurch.info/blogs/
10. Kester Brewin, Signs of Emergence: A Vision for
Moot: moot.uk.net/blog/mootblog.htm
Church That Is Always Organic/ Networked/ Decen‐
tralized/ Bottom‐Up/ Communal/ Flexible/ Always
Evolving (Baker Books, 2007).
11. Dan Kimball, They Like Jesus But Not the Church
(Zondervan, 2007).
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