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Being Church, Doing Life: Creating Gospel Community Where Life Happens
Church is now a fluid concept, no longer identifiable by buildings and congregations on Sunday mornings. There is an increasing interest in new forms of church that address the different ways to meet the needs of specific neighborhoods and people groups. In the UK, these new forms of church have been pioneered by the national Fresh Expressions movement, a remarkable initiative that has attracted widespread attention around the world. Author Michael Moynagh gathers his experience as a member of Fresh Expressions and distills it into practical and comprehensive advice on how to start and grow new churches—however small—in every context of life. Based on the work in his seminal textbook Church for Every Context (SCM), this inspiring introduction to contextual church emphasizes practical aspects, telling many of the great stories that have emerged through practitioners. It will enthuse and help church leaders and individuals to start and develop these communities, and advise them on how to help them grow to maturity and become sustainable.
352 pages, Paperback
First published September 27, 2014
2 people are currently reading
138 people want to read
About the author
Michael Moynagh
37 books3 followersThe Rev’d Dr Michael Moynagh is based at Wycliffe Hall, Oxford. He is Director of Network Development and Consultant on Theology and Practice with the UK Fresh Expressions team, which encourages new and different types of church. He is also Executive Theologian and Researcher with the Centre for Pioneer Learning, Cambridge. He has written or been lead author of over 15 books on social trends. His Church for Every Context is a standard authority on new types of church. In 2005 London’s Financial Times wrote that his book, Working in the 21st Century, ‘represents the clearest, most thorough and studied body of research in the UK to emerge in recent years and should be required reading for policy-makers and human resource directors.’ He is married with two children and five grandchildren.
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September 23, 2014
Moynagh, Michael.
Being Church, Doing Life: Creating Gospel Communities where Life Happens
. Oxford/Grand Rapids: Monarch, 2014. 352 pages. ISBN 978-0-85721-493-5. Kregel’s featured $1.99 Kindle book through 26 September 2014.
An author who makes a point of quoting both Charles Darwin (116) and Peter Enns (112) obviously moves in different theological circles—and holds different ideas about Scripture’s inerrancy, clarity, and sufficiency—than I do. (I’m a Reformed Baptist and biblical creationist who still finds the late Edward Freer Hills’ arguments persuasive and agrees with most of what the Trinitarian Bible Society has to say.) As well, someone who thinks first of ecological causes, “social justice,” and immigration reform (193, 282) when contemplating what shared interests and goals might form the basis of “doing life” groups—“witnessing communities” founded and led by Christians but seeking to serve, and inviting participation by, “not-yet-Christians” (137)--probably holds rather different political convictions than mine. (While not all my political convictions are settled, I’m sufficiently “conservative” and “religious right” to find this list of causes, characteristic of the “religious left,” off-putting.) Since Being Church, Doing Life is a practical rather than doctrinal or political work, however, I tried while reading to keep an open mind about author Michael Moynagh’s suggestions.
I’m glad I did. Being Church, Doing Life is a treasury of creative outreach ideas, not all of which solid Bible-believers will wish to endorse or try themselves, but even the most suspect of which might prompt fruitful reflection on how believers can more effectively reach out to unbelievers, and support and encourage fellow believers (219-20), in various social, economic, geographic, and vocational settings. Observing how, since the Industrial Revolution, the church “as a community presence” has become “increasingly remote from the office, the café, the bowling alley, and other centres of people’s lives” (62), Moynagh asks, “how can the congregation represent the gospel to people if it is not present in their daily lives?” (35). The implied answer, of course, is that the congregation cannot. Moynagh’s solution, one he observes already being undertaken by many Christians, in sufficient numbers to constitute a movement, is for groups of Christians to go out and found “witnessing communities” where people “do life.”
Moynagh considers such communities, not just forms of weekday outreach by persons committed to standard Sunday-meeting churches, but as themselves each (ideally) an “expression of church,” a “different kind of church” (67). “Churches,” he writes, “are emerging not just in community centres, but in pubs, schools, gyms, workplaces, sports clubs, and other settings” (63). While some Christians may continue attending a standard weekend church, the sort of witnessing communities Moynagh promotes often “become church for those who attend,” even “their sole church” (42). In fact, that such communities “At their best” must “provide a taste of church for people involved,” meaning they must engage to some extent in corporate worship (such as common prayer and observation of the Lord’s Supper), is among the four characteristics he deems essential for such communities. The community must, as he puts it, be ecclesial. Additionally, it must by missional (“work mainly with people who do not attend church”), contextual (“find culturally appropriate ways of reaching people”), and formational (“aim to form disciples”) (41). Moynagh likes to call these “fresh expressions of church” (151). He’s even part of a “national Fresh Expressions movement” in the United Kingdom (promotional email from publisher, 07 July 2014).
At this point, reflection suggests a difficulty. Moynagh recognizes (216 ff.) the need for Christians to alternate between engagement with the broader culture of not-yet-Christians (unbelievers who, of course, may never become Christians) and withdrawal from that culture for corporate Christian worship, including instruction in the Word and other things standard Sunday-meeting churches focus upon (those, at least, I note, that are not so “seeker-sensitive” as to have become perpetual evangelistic outreaches providing little special attention to already-Christians). Throughout the text, Moynagh proposes that not-yet-Christians be welcomed and encouraged to participate in the witnessing community. (Seeker-sensitive churches also emphasize participation by not-yet-Christians, calling it “belonging before believing.”) This would seem to make these communities (like highly seeker-sensitive churches) little suited for Christians’ restorative and preparatory periods of withdrawal. Yet, Moynagh suggests that “New believers can withdraw into the witnessing community for worship and to learn about the faith” (217). Witnessing communities’ function of reaching out to and engaging not-yet-Christians is not obviously compatible with the proposal that they also function as places to which already-Christians may withdraw for worship and instruction.
Worship practices in the witnessing communities (like those in seeker-sensitive Sunday churches) are to be tailored to the audience, of a form that feels “authentic” to it, that does not make attendees “feel awkward” (192). The community’s “style of worship” must not be “out of sync with the culture of the people it plans to serve” (160). While tailoring evangelistic outreach to the interests, aesthetics, and schedules of not-yet-Christians (75) may make biblical sense (1 Corinthians 9:19-22), an argument can be made that corporate worship and fellowship for already-Christians should require some effort, and perhaps involve both inconvenience and aesthetic adjustment. Once one has entered God’s kingdom, one must begin a process of adjusting one’s preferences and lifestyle to kingdom norms. Take music, for example. Music in corporate worship and at non-evangelistic Christian gatherings should not (this argument holds) mimic the world’s music, but try (insofar as scriptural guidance and sanctified reflection permit) to praise God in a manner of which God would approve, and through which Christians’ emotions and aesthetics might be slowly molded to a heavenly norm. I don’t propose in this review to determine what forms of “worship music” are truly suitable for corporate worship (positions vary from permitting psalm singing only, to permitting anything “traditional,” to permitting everything one can label “Christian”), only to note that when considering this subject of music, as when considering any other aspects of Christian corporate action, a distinction must be drawn between outreach activities, which it is hoped not-yet-Christians will participate in and find to some degree attractive and agreeable, and corporate worship, where already-Christians are to receive instruction and join in other acts of worship in a God-centered and Scripture-guided fashion neither unbelievers nor backslidden believers should find appealing. (Convicting and discomfiting? Yes. Appealing? Not so much.) Received instruction should be of a sort requiring significant preparation, strongly scriptural preaching/teaching, not just such “simple and brief” talks as Moynagh suggests could suffice in witnessing communities (174).
Moynagh, of course, might not agree that there is ever any problem with Christian worship practices mimicking a surrounding culture’s style. He assures members of various cultures, “Your cuisine, music, clothes, social habits, and general pattern of life are not embarrassments, to be jettisoned as you become more like Christ” (113). Those who see this mimicry as problematic would note, however, that Moynagh’s assurance claims more than Scripture warrants: surely some music, some styles of attire, and some social habits do run contrary to divine preference. As well, they would add, corporate worship of God is not merely an extension of the day-to-day conduct of one’s life, but a special exercise deserving special treatment. After all, though God always intended to bless all nations through Israel (Genesis 18:18, 22:18, 26:4, etc.), he never displayed much tolerance for Israelite mimicry of the broader culture’s worship practices (Exodus 32) nor, in fact, for any worship practice (however sincere or heart-felt) he did not explicitly authorize (Leviticus 10:1-2). Corporate worship must focus on God and his requirements, not on the feelings, preferences, and habits of human worshipers.
Moynagh recognizes that “Some Christians worry that, in trying to connect with the surrounding culture, Christian communities risk selling out to that culture and soft-pedalling the costly demands of the gospel” (112), in particular, I would note, the gospel’s demand that one bring every thought into obedience to the full inerrant counsel of God (2 Corinthians 10:5; 2 Timothy 3:16). (Moynagh’s false dichotomy, “Jesus did not write a book but formed a community” [35], might suggest weakness in this area, as it seems to downgrade Scripture’s importance. Since Jesus is God and Scripture is God-breathed, Jesus did in fact write a book, as well as form a community.) The sorts of witnessing communities described and encouraged in Being Church, Doing Life do seem to risk exactly this by failing to make any strong and obvious separation between corporate worship and general outreach. Moynagh’s own counsel sometimes seems to contribute to this risk. For instance, he wants witnessing communities to do all they can to accommodate people in “our low-commitment culture” (145), who “prefer to be on a journey rather than reach a destination” (142), and wants them to avoid “a subtle superiority that puts others off” created when any church (standard or “fresh expression”) “assumes it has a gospel that everyone else needs” (167). In this softest of soft-sell approaches, one doesn’t press for commitment one way or the other (Joshua 24:15), but simply starts discipling—hence the inclusion of both not-yet-Christians and already-Christians in the various activities of the witnessing community. “Even if an individual never comes to explicit faith,” Moynagh states, “he or she may have become more like Jesus” as a result (179). Doesn’t this approach soft-pedal the costly demand to “repent...and believe the gospel” (Mark 1:15)?
This difficulty aside, if a movement at once (1) makes the positive influence of Christian community more pervasive in the lives of believers by situating Christian communities in places of work and leisure beyond traditional church services, and (2) ensures gospel witness’ presence in various niches of life through the same communities, then that movement can’t be all bad. While scripturally questionable practices, shallow or erroneous teachings, and other products of undisciplined experimentation might arise at times, perhaps even frequently, they do not negate the fundamentally positive nature of the movement. Neither does the difficulty I’ve noted negate the positive value of Moynagh’s how-to book for would-be participants in the witnessing communities movement. Christians looking for creative ways to live out and share their faith in their everyday lives should find much of value in this interesting text.
This review also appears on the reviewer’s blog, the Pious Eye site.
An author who makes a point of quoting both Charles Darwin (116) and Peter Enns (112) obviously moves in different theological circles—and holds different ideas about Scripture’s inerrancy, clarity, and sufficiency—than I do. (I’m a Reformed Baptist and biblical creationist who still finds the late Edward Freer Hills’ arguments persuasive and agrees with most of what the Trinitarian Bible Society has to say.) As well, someone who thinks first of ecological causes, “social justice,” and immigration reform (193, 282) when contemplating what shared interests and goals might form the basis of “doing life” groups—“witnessing communities” founded and led by Christians but seeking to serve, and inviting participation by, “not-yet-Christians” (137)--probably holds rather different political convictions than mine. (While not all my political convictions are settled, I’m sufficiently “conservative” and “religious right” to find this list of causes, characteristic of the “religious left,” off-putting.) Since Being Church, Doing Life is a practical rather than doctrinal or political work, however, I tried while reading to keep an open mind about author Michael Moynagh’s suggestions.
I’m glad I did. Being Church, Doing Life is a treasury of creative outreach ideas, not all of which solid Bible-believers will wish to endorse or try themselves, but even the most suspect of which might prompt fruitful reflection on how believers can more effectively reach out to unbelievers, and support and encourage fellow believers (219-20), in various social, economic, geographic, and vocational settings. Observing how, since the Industrial Revolution, the church “as a community presence” has become “increasingly remote from the office, the café, the bowling alley, and other centres of people’s lives” (62), Moynagh asks, “how can the congregation represent the gospel to people if it is not present in their daily lives?” (35). The implied answer, of course, is that the congregation cannot. Moynagh’s solution, one he observes already being undertaken by many Christians, in sufficient numbers to constitute a movement, is for groups of Christians to go out and found “witnessing communities” where people “do life.”
Moynagh considers such communities, not just forms of weekday outreach by persons committed to standard Sunday-meeting churches, but as themselves each (ideally) an “expression of church,” a “different kind of church” (67). “Churches,” he writes, “are emerging not just in community centres, but in pubs, schools, gyms, workplaces, sports clubs, and other settings” (63). While some Christians may continue attending a standard weekend church, the sort of witnessing communities Moynagh promotes often “become church for those who attend,” even “their sole church” (42). In fact, that such communities “At their best” must “provide a taste of church for people involved,” meaning they must engage to some extent in corporate worship (such as common prayer and observation of the Lord’s Supper), is among the four characteristics he deems essential for such communities. The community must, as he puts it, be ecclesial. Additionally, it must by missional (“work mainly with people who do not attend church”), contextual (“find culturally appropriate ways of reaching people”), and formational (“aim to form disciples”) (41). Moynagh likes to call these “fresh expressions of church” (151). He’s even part of a “national Fresh Expressions movement” in the United Kingdom (promotional email from publisher, 07 July 2014).
At this point, reflection suggests a difficulty. Moynagh recognizes (216 ff.) the need for Christians to alternate between engagement with the broader culture of not-yet-Christians (unbelievers who, of course, may never become Christians) and withdrawal from that culture for corporate Christian worship, including instruction in the Word and other things standard Sunday-meeting churches focus upon (those, at least, I note, that are not so “seeker-sensitive” as to have become perpetual evangelistic outreaches providing little special attention to already-Christians). Throughout the text, Moynagh proposes that not-yet-Christians be welcomed and encouraged to participate in the witnessing community. (Seeker-sensitive churches also emphasize participation by not-yet-Christians, calling it “belonging before believing.”) This would seem to make these communities (like highly seeker-sensitive churches) little suited for Christians’ restorative and preparatory periods of withdrawal. Yet, Moynagh suggests that “New believers can withdraw into the witnessing community for worship and to learn about the faith” (217). Witnessing communities’ function of reaching out to and engaging not-yet-Christians is not obviously compatible with the proposal that they also function as places to which already-Christians may withdraw for worship and instruction.
Worship practices in the witnessing communities (like those in seeker-sensitive Sunday churches) are to be tailored to the audience, of a form that feels “authentic” to it, that does not make attendees “feel awkward” (192). The community’s “style of worship” must not be “out of sync with the culture of the people it plans to serve” (160). While tailoring evangelistic outreach to the interests, aesthetics, and schedules of not-yet-Christians (75) may make biblical sense (1 Corinthians 9:19-22), an argument can be made that corporate worship and fellowship for already-Christians should require some effort, and perhaps involve both inconvenience and aesthetic adjustment. Once one has entered God’s kingdom, one must begin a process of adjusting one’s preferences and lifestyle to kingdom norms. Take music, for example. Music in corporate worship and at non-evangelistic Christian gatherings should not (this argument holds) mimic the world’s music, but try (insofar as scriptural guidance and sanctified reflection permit) to praise God in a manner of which God would approve, and through which Christians’ emotions and aesthetics might be slowly molded to a heavenly norm. I don’t propose in this review to determine what forms of “worship music” are truly suitable for corporate worship (positions vary from permitting psalm singing only, to permitting anything “traditional,” to permitting everything one can label “Christian”), only to note that when considering this subject of music, as when considering any other aspects of Christian corporate action, a distinction must be drawn between outreach activities, which it is hoped not-yet-Christians will participate in and find to some degree attractive and agreeable, and corporate worship, where already-Christians are to receive instruction and join in other acts of worship in a God-centered and Scripture-guided fashion neither unbelievers nor backslidden believers should find appealing. (Convicting and discomfiting? Yes. Appealing? Not so much.) Received instruction should be of a sort requiring significant preparation, strongly scriptural preaching/teaching, not just such “simple and brief” talks as Moynagh suggests could suffice in witnessing communities (174).
Moynagh, of course, might not agree that there is ever any problem with Christian worship practices mimicking a surrounding culture’s style. He assures members of various cultures, “Your cuisine, music, clothes, social habits, and general pattern of life are not embarrassments, to be jettisoned as you become more like Christ” (113). Those who see this mimicry as problematic would note, however, that Moynagh’s assurance claims more than Scripture warrants: surely some music, some styles of attire, and some social habits do run contrary to divine preference. As well, they would add, corporate worship of God is not merely an extension of the day-to-day conduct of one’s life, but a special exercise deserving special treatment. After all, though God always intended to bless all nations through Israel (Genesis 18:18, 22:18, 26:4, etc.), he never displayed much tolerance for Israelite mimicry of the broader culture’s worship practices (Exodus 32) nor, in fact, for any worship practice (however sincere or heart-felt) he did not explicitly authorize (Leviticus 10:1-2). Corporate worship must focus on God and his requirements, not on the feelings, preferences, and habits of human worshipers.
Moynagh recognizes that “Some Christians worry that, in trying to connect with the surrounding culture, Christian communities risk selling out to that culture and soft-pedalling the costly demands of the gospel” (112), in particular, I would note, the gospel’s demand that one bring every thought into obedience to the full inerrant counsel of God (2 Corinthians 10:5; 2 Timothy 3:16). (Moynagh’s false dichotomy, “Jesus did not write a book but formed a community” [35], might suggest weakness in this area, as it seems to downgrade Scripture’s importance. Since Jesus is God and Scripture is God-breathed, Jesus did in fact write a book, as well as form a community.) The sorts of witnessing communities described and encouraged in Being Church, Doing Life do seem to risk exactly this by failing to make any strong and obvious separation between corporate worship and general outreach. Moynagh’s own counsel sometimes seems to contribute to this risk. For instance, he wants witnessing communities to do all they can to accommodate people in “our low-commitment culture” (145), who “prefer to be on a journey rather than reach a destination” (142), and wants them to avoid “a subtle superiority that puts others off” created when any church (standard or “fresh expression”) “assumes it has a gospel that everyone else needs” (167). In this softest of soft-sell approaches, one doesn’t press for commitment one way or the other (Joshua 24:15), but simply starts discipling—hence the inclusion of both not-yet-Christians and already-Christians in the various activities of the witnessing community. “Even if an individual never comes to explicit faith,” Moynagh states, “he or she may have become more like Jesus” as a result (179). Doesn’t this approach soft-pedal the costly demand to “repent...and believe the gospel” (Mark 1:15)?
This difficulty aside, if a movement at once (1) makes the positive influence of Christian community more pervasive in the lives of believers by situating Christian communities in places of work and leisure beyond traditional church services, and (2) ensures gospel witness’ presence in various niches of life through the same communities, then that movement can’t be all bad. While scripturally questionable practices, shallow or erroneous teachings, and other products of undisciplined experimentation might arise at times, perhaps even frequently, they do not negate the fundamentally positive nature of the movement. Neither does the difficulty I’ve noted negate the positive value of Moynagh’s how-to book for would-be participants in the witnessing communities movement. Christians looking for creative ways to live out and share their faith in their everyday lives should find much of value in this interesting text.
This review also appears on the reviewer’s blog, the Pious Eye site.
September 29, 2014
Frustrating read.
I was terribly saddened with this read. He Michael, tried to show us that we can be of the world and still be of Christ One idea which shocked me was that of surfboard church. A meeting on the beach for surfers so they can attend church and still go surfing after. Or the "mall church" for the men who wont go to traditional church. They get a church service in the mall with prayers and songs and any one can speak a word of advice. Then this group of men would go preach a traditional service for the ladies.
I read it three times to try and glean some ideas from real life stories but I just could not! It did not fit in with my theology . God calls we do not have to spruce up the church to attract people. I did not care for the way it was written either. In Being Church Doing Life: Creating Gospel Communities Where Life Happens, Michael Moynagh explores the practical nature of taking the influence of the gospel into the heart of the culture . True but he did it in his own way.
I leave you with one good note! Communities are God's strategy for individuals to make a difference.” If you want to read get it on line instead of ordering it. Then decide if you really want it
I was terribly saddened with this read. He Michael, tried to show us that we can be of the world and still be of Christ One idea which shocked me was that of surfboard church. A meeting on the beach for surfers so they can attend church and still go surfing after. Or the "mall church" for the men who wont go to traditional church. They get a church service in the mall with prayers and songs and any one can speak a word of advice. Then this group of men would go preach a traditional service for the ladies.
I read it three times to try and glean some ideas from real life stories but I just could not! It did not fit in with my theology . God calls we do not have to spruce up the church to attract people. I did not care for the way it was written either. In Being Church Doing Life: Creating Gospel Communities Where Life Happens, Michael Moynagh explores the practical nature of taking the influence of the gospel into the heart of the culture . True but he did it in his own way.
I leave you with one good note! Communities are God's strategy for individuals to make a difference.” If you want to read get it on line instead of ordering it. Then decide if you really want it
January 6, 2023
I was interested in the movement called "Fresh Expressions"; searching books I found Michael Moynagh's book 'Being Church, Doing Life: Creating Gospel Communities where Life Happens'. The format I used was Kindle. It says something about how much I value this book that I have ordered a paperback copy.
My experience is that evangelism hasn't really been happening in an organization (the church) that claims this is our reason for being; 'Making Disciples for the Transformation of the World.' "Fresh Expressions" presents an idea about how the church can leave the building and set up relationships with people who are unlikely to come through the doors of a church.
The approach is experiemental - which translates that there is no success or failure - but rather learning what works and what doesn't work. When something doesn't work we've learned something and can move on from there.
What appears to be particularly helpful is the structure suggested - signposts, etc. At the end of the book there is an appendix filled with concrete suggestions for evaluating progress. When our denominations ask us to do such evaluation it feels like it is comes from a place which is helpful to the institution but doesn't really help us to move forward with the experiment. The appendix at the end of the book is about helping us to make the next step in our experiment in 'making disciples for the transformation of the world.' Further, the theology of the book recognizes that God is more in control of this process than we are - and gives us grace to be graceful to the people we seek to serve.
My experience is that evangelism hasn't really been happening in an organization (the church) that claims this is our reason for being; 'Making Disciples for the Transformation of the World.' "Fresh Expressions" presents an idea about how the church can leave the building and set up relationships with people who are unlikely to come through the doors of a church.
The approach is experiemental - which translates that there is no success or failure - but rather learning what works and what doesn't work. When something doesn't work we've learned something and can move on from there.
What appears to be particularly helpful is the structure suggested - signposts, etc. At the end of the book there is an appendix filled with concrete suggestions for evaluating progress. When our denominations ask us to do such evaluation it feels like it is comes from a place which is helpful to the institution but doesn't really help us to move forward with the experiment. The appendix at the end of the book is about helping us to make the next step in our experiment in 'making disciples for the transformation of the world.' Further, the theology of the book recognizes that God is more in control of this process than we are - and gives us grace to be graceful to the people we seek to serve.
March 19, 2017
I thought the description of this book sounded interesting, though I wondered how much of it I would actually agree with. I'd heard the term "missional" before (not always in a positive context), and was confused as to what it meant, and wondered if this book would give me a better idea. Generally, the author has stuck more with practical applications than theology, which is probably what makes this book appealing to a broader spectrum of Christians than it otherwise might have been.
There are several other reviews here that go into great detail on the structure and topics of the book, and so I won't try to duplicate that good work here. Instead, I'll just share some of my observations and what I took away from it.
Overall, it was good and useful. It really challenged my perspective on witnessing and missions in a good way. To me, the idea of "witnessing" has always felt awkward and unnatural, and so it really helped my understanding to see the picture of Jesus and his disciples engaging in witnessing *communities*, not alone, but with and surrounded by community. I'd so often seen it as this perpetual one-on-one high-pressure situation, and that's not really what it's supposed to be. It's comforting to be reminded that we were designed to operate in community, and that there's no reason why something this important should be treated in such an isolated way (though there are times when that is just how it happens).
But, that does mean developing a more missional mindset - not as some new Christian fad or ulterior motive, but simply as a way of being. The way the author talked about it made it seem almost second-nature, which is how it should be.
After initially reading about the idea of "witnessing communities" and "fresh expressions of church," I immediately came up with a bunch of potential objections to those ideas - various ways that I could see them being misused or watering down the truth. Obviously the author anticipated this because I felt that, without being defensive, he provided thorough answers to most of these potential questions and objections along the way. Not everything won me over 100%, probably because I have a different theological background than the author, but overall I found a lot more common ground than not. Jesus is the central figure of this book, and he is the one that these "new" ideas are centered around, and this fact can cover over a lot of differences.
As an example, I worried that "fresh expressions of church" could lead to these "cafe churches," while visible, becoming isolated and casual communities that replace larger churches. But according to the author, that is not the goal. In the early church, it was customary for small groups to meet together, but then worship regularly with the larger local body. This is important, because new Christians need to see themselves as part of a much larger framework of believers, not just as people who enjoy attending a cafe. The author urges anyone starting a witnessing community to not abandon their regular church, because they still need the larger body too, and that there's nothing wrong with attending two churches.
I also appreciate the author's refusal to give a formula or cut-and-dried "plan" for how to go about starting these communities. He urges us to listen to the Spirit. He provides many frameworks, principles, acronyms, and stories to help paint a picture for us, for how things could be or have been, but does not get too prescriptive in his suggestions, except where important.
This is good, but I suppose my biggest remaining caveat with this idea is the idea of a person's "faith journey" seemingly receiving a greater emphasis than actual salvation. The author sees the process of discipleship as beginning before salvation (and actually, doesn't really mention the word "salvation" here much, if at all, though it is implied at times), and on page 179 states "Even if an individual never comes to explicit faith, he or she may have become more like Jesus."
Now, I understand why this view is appealing. I have spent time in church cultures that were a lot more "hard selling" than they maybe should have been. I have seen what I might consider to be dangers of a hard-sell gospel presentation, and manipulative altar calls. I absolutely agree that some of these processes need a re-think. But I do also worry about overcompensating. It's so important to strike a good balance between being clear and explicit about the message, and listening and gently leading a person along (or as the author calls it here, putting in "signposts to Jesus").
In a similar vein, one of the shared stories presents a leader inviting people into a discussion group stating that they would be discussing Jesus, "one of the greatest spiritual teachers..." Is that what he is? Or rather, is that truly what a Christian believes he is, or do they believe he's something more? I do understand that excessive "Christianese" will easily lose people's interest, but I think there needs to be a balance between catering to others' perceptions, and honesty.
Anyway, most of the stories were interesting, and despite my quibbles, I do believe this book could be a very useful tool for any Christian, but especially for pastors and church leaders. The last third or so of the book is actually geared more towards leaders, and has what appears to me to be very good advice (but again, not formulas - frameworks).
Though many of the suggestions and stories outlined here would work a lot better in urban or more populated areas than where I am (out in the boonies), the principles remain good, and I'm grateful for the pictures that this book presents.
(In compliance with FTC guidelines, I disclose that I received this book for free through GoodReads' First Reads. I was not required to write a positive review.)
There are several other reviews here that go into great detail on the structure and topics of the book, and so I won't try to duplicate that good work here. Instead, I'll just share some of my observations and what I took away from it.
Overall, it was good and useful. It really challenged my perspective on witnessing and missions in a good way. To me, the idea of "witnessing" has always felt awkward and unnatural, and so it really helped my understanding to see the picture of Jesus and his disciples engaging in witnessing *communities*, not alone, but with and surrounded by community. I'd so often seen it as this perpetual one-on-one high-pressure situation, and that's not really what it's supposed to be. It's comforting to be reminded that we were designed to operate in community, and that there's no reason why something this important should be treated in such an isolated way (though there are times when that is just how it happens).
But, that does mean developing a more missional mindset - not as some new Christian fad or ulterior motive, but simply as a way of being. The way the author talked about it made it seem almost second-nature, which is how it should be.
After initially reading about the idea of "witnessing communities" and "fresh expressions of church," I immediately came up with a bunch of potential objections to those ideas - various ways that I could see them being misused or watering down the truth. Obviously the author anticipated this because I felt that, without being defensive, he provided thorough answers to most of these potential questions and objections along the way. Not everything won me over 100%, probably because I have a different theological background than the author, but overall I found a lot more common ground than not. Jesus is the central figure of this book, and he is the one that these "new" ideas are centered around, and this fact can cover over a lot of differences.
As an example, I worried that "fresh expressions of church" could lead to these "cafe churches," while visible, becoming isolated and casual communities that replace larger churches. But according to the author, that is not the goal. In the early church, it was customary for small groups to meet together, but then worship regularly with the larger local body. This is important, because new Christians need to see themselves as part of a much larger framework of believers, not just as people who enjoy attending a cafe. The author urges anyone starting a witnessing community to not abandon their regular church, because they still need the larger body too, and that there's nothing wrong with attending two churches.
I also appreciate the author's refusal to give a formula or cut-and-dried "plan" for how to go about starting these communities. He urges us to listen to the Spirit. He provides many frameworks, principles, acronyms, and stories to help paint a picture for us, for how things could be or have been, but does not get too prescriptive in his suggestions, except where important.
This is good, but I suppose my biggest remaining caveat with this idea is the idea of a person's "faith journey" seemingly receiving a greater emphasis than actual salvation. The author sees the process of discipleship as beginning before salvation (and actually, doesn't really mention the word "salvation" here much, if at all, though it is implied at times), and on page 179 states "Even if an individual never comes to explicit faith, he or she may have become more like Jesus."
Now, I understand why this view is appealing. I have spent time in church cultures that were a lot more "hard selling" than they maybe should have been. I have seen what I might consider to be dangers of a hard-sell gospel presentation, and manipulative altar calls. I absolutely agree that some of these processes need a re-think. But I do also worry about overcompensating. It's so important to strike a good balance between being clear and explicit about the message, and listening and gently leading a person along (or as the author calls it here, putting in "signposts to Jesus").
In a similar vein, one of the shared stories presents a leader inviting people into a discussion group stating that they would be discussing Jesus, "one of the greatest spiritual teachers..." Is that what he is? Or rather, is that truly what a Christian believes he is, or do they believe he's something more? I do understand that excessive "Christianese" will easily lose people's interest, but I think there needs to be a balance between catering to others' perceptions, and honesty.
Anyway, most of the stories were interesting, and despite my quibbles, I do believe this book could be a very useful tool for any Christian, but especially for pastors and church leaders. The last third or so of the book is actually geared more towards leaders, and has what appears to me to be very good advice (but again, not formulas - frameworks).
Though many of the suggestions and stories outlined here would work a lot better in urban or more populated areas than where I am (out in the boonies), the principles remain good, and I'm grateful for the pictures that this book presents.
(In compliance with FTC guidelines, I disclose that I received this book for free through GoodReads' First Reads. I was not required to write a positive review.)
April 29, 2020
An important book. It's written a few years ago now. But works on the assumption that for so many in the secular West the step across a church door is too much for them. And so we need to be intentional about mission and setting up missional communities. If the church carries on a COME to me model then it can never grow, and so we need to look at fragile creative ways of GOING where a heart of service and love to others drives the agenda. The heart of this all is a missional heart that wants to see others reached. The first step is to LISTEN to what the Spirit is saying and to SEE the needs of the community around you. Some very helpful evaluation questions and some very realistic timelines realizing that it can take years rather than months to truly develop these things. I enjoyed the stories of missional communities as it gave some helpful envisioning of these things.
January 25, 2020
The concept of this book was great (ways to bring God's love into the world around us, especially to those who may not have already encountered it), but the book itself was WAAAAAY too long, drawn out, and repetitive. There were many example stories given, but it took a long time to get into the "how-to" aspect, and when it finally got there it was a little light. If this were advertised as a book telling stories about how to be more missional, it would be more accurate. Overall, it was an okay read (2.5 stars).
December 30, 2020
An interesting read about the potential of the church. I particularly liked the breakdown of barriers and ‘kingdoms’ and the approach that we be;not to the body of Christ.
September 24, 2014
In Being Church, Doing Life, Michael Moynagh pursues the answer to this question: what does it look like when we separate church as “worshiping community” from church as “cultural activity?”
Because let’s face this up front: in many places, especially Moynagh’s United Kingdom and my United States (the Southern part!), church is endemic to culture. It’s just there. We have churches, we have churches everywhere. And there are cultural constructs connected to the idea.
Yet decades of cultural evolution have resulted in a cultural church that is not quite the same as what a worshiping community would look like. So, how do we sort out the differences?
By analyzing examples, primarily drawn from the UK but some from the US, Moynagh presents many non-traditional looks at worshiping community structured around the normal beats of life. These ideas are naturally inspiring, and should challenge us to think outside of the box.
I like his concept of developing witnessing community alongside Christian community. This is a great slice into how I have been asking the question for several years: is the one hour we meet on Sunday morning intended to strengthen the believer or reach the nonbeliever? It is difficult to do both at the same time with any faithfulness or completion.
Moynagh here emphasizes the development of the “reach out” aspect of community. I would suggest that this hinges on an assumption that people will move from reach-out community into Christian community where deeper questions and different problems are addressed; after all, some issues do not surface until one is actually trying to follow Jesus.
In this, I think there is a clear risk that someone will take Moynagh’s book as if it is the only path for all churches to follow. That is not on the author—it’s on the reader to balance Moynagh’s emphasis with a completed Biblical ecclesiology. As an aside, Moynagh stresses that Jesus didn’t write a book but formed a community. Yet he writes a book—and has written several. That makes this statement a line that has emotional punch but has no value. If books are bad, then why be an author?
Building on that statement as an illustration, what I find as the major concern here is Moynagh’s general de-emphasis on Scripture. While he routinely points to verses, he still pushes a bit toward the shallower side, as if a drop is enough to fill the bucket of a soul. I’d suggest that it’s not, but I will also state this: I don’t think Moynagh’s out to produce a complete text on all the aspects of church here. I think he has highlighted one facet of a diamond.
As an illustration of that facet, this is a good work, and one I would recommend. Especially among those of us who are in stabilized situations where the church is swimming along without turbulence, and needs to reach out differently. This will shake up the viewpoint.
But realize that the ideas here truly depend on having a deeper community to draw people into, whether it looks like a traditional church or not.
I think it’s worth your time as a pastor or church leader.
Free book from Kregel Publishers for the review.
Because let’s face this up front: in many places, especially Moynagh’s United Kingdom and my United States (the Southern part!), church is endemic to culture. It’s just there. We have churches, we have churches everywhere. And there are cultural constructs connected to the idea.
Yet decades of cultural evolution have resulted in a cultural church that is not quite the same as what a worshiping community would look like. So, how do we sort out the differences?
By analyzing examples, primarily drawn from the UK but some from the US, Moynagh presents many non-traditional looks at worshiping community structured around the normal beats of life. These ideas are naturally inspiring, and should challenge us to think outside of the box.
I like his concept of developing witnessing community alongside Christian community. This is a great slice into how I have been asking the question for several years: is the one hour we meet on Sunday morning intended to strengthen the believer or reach the nonbeliever? It is difficult to do both at the same time with any faithfulness or completion.
Moynagh here emphasizes the development of the “reach out” aspect of community. I would suggest that this hinges on an assumption that people will move from reach-out community into Christian community where deeper questions and different problems are addressed; after all, some issues do not surface until one is actually trying to follow Jesus.
In this, I think there is a clear risk that someone will take Moynagh’s book as if it is the only path for all churches to follow. That is not on the author—it’s on the reader to balance Moynagh’s emphasis with a completed Biblical ecclesiology. As an aside, Moynagh stresses that Jesus didn’t write a book but formed a community. Yet he writes a book—and has written several. That makes this statement a line that has emotional punch but has no value. If books are bad, then why be an author?
Building on that statement as an illustration, what I find as the major concern here is Moynagh’s general de-emphasis on Scripture. While he routinely points to verses, he still pushes a bit toward the shallower side, as if a drop is enough to fill the bucket of a soul. I’d suggest that it’s not, but I will also state this: I don’t think Moynagh’s out to produce a complete text on all the aspects of church here. I think he has highlighted one facet of a diamond.
As an illustration of that facet, this is a good work, and one I would recommend. Especially among those of us who are in stabilized situations where the church is swimming along without turbulence, and needs to reach out differently. This will shake up the viewpoint.
But realize that the ideas here truly depend on having a deeper community to draw people into, whether it looks like a traditional church or not.
I think it’s worth your time as a pastor or church leader.
Free book from Kregel Publishers for the review.
October 5, 2014
First there was missional. Then there was the emergent resurgent insurgence, organic church, liquid church, free range church, new monasticism, the new parish and the New Kids. We are always on the hunt for the latest way to be church in ways that engage neighborhoods and culture. Michael Moynagh conducts research at Wycliffe Hall, Oxford for Fresh Expressions UK. He is an advocate of the ‘fresh expressions’ of church (UK speak for missional?). He examines ‘witnessing communities’ in the UK and around the globe. With over 120 examples of Fresh Expression Witnessing Communities,his book, Being Church and Doing Life, explores the creative ways that Christians have sought to connect the gospel to everyday life.
Moynagh’s book is divided into three parts. Part one explores the reasons why have ‘communities in life’ (i.e. churches that meet in pubs, laundry mats, etc.). Part two explores the ‘tools’ necessary for developing witness communties (practices, disciplines, and approaches). Part three explores the tools (organization, leadership, networks and structures) for the wider church. Each section (and chapter) are full of stories of on the ground practitioners who are reaching out in creative ways. Alan Hirsch ( Author of The Forgotten Ways, The Shaping of Things to Come). This is very much a book written with the missional impulse and a desire to participate in God’s Kingdom coming.
The stories of what other churches (witnessing communities) are doing is the best part of this book. It is always exciting to find out what churches are doing. This is an ‘idea book’ for brainstorming what church could look like in my context. Of course these ‘witnessing communities’ are highly contextualized so are not necessarily reproducible. Still I appreciate some clues to what’s possible. I also really appreciated the emphasis on relationship. I was reminded of Rodney Stark’s thesis in The Rise of Christianity, that the early Church grew exponentially by enfolding seekers into their social networks. This is the principle I see at play in witnessing communities. The intentional relationality of this approach means that these ‘witnessing communities’ are fostering meaningful connections with their neighbors.
I do wonder if smaller, contextual communities are too self selecting. A lot of the examples seem to focus around ‘lifestyle’ groups. I wonder if this is too homogeneous. I also wish that this book had a more explicit theological grounding. What this book advocates for is creative relational building with neighbors and friends, but Moynagh spends far less time rooting this biblically. A few times I wondered what the content of the gospel proclamation was in a few of the witnessing communities he cited.
Yet there is real value in a book of this kind. I recommend this book for people dreaming of new ways of being church and churches interested in a more robust form of life sharing. Moynagh has profiled some interesting stuff. Four stars.
Thank you to Kregel Publications and Monarch Books for providing me a copy of this book in exchange for my honest review.
Moynagh’s book is divided into three parts. Part one explores the reasons why have ‘communities in life’ (i.e. churches that meet in pubs, laundry mats, etc.). Part two explores the ‘tools’ necessary for developing witness communties (practices, disciplines, and approaches). Part three explores the tools (organization, leadership, networks and structures) for the wider church. Each section (and chapter) are full of stories of on the ground practitioners who are reaching out in creative ways. Alan Hirsch ( Author of The Forgotten Ways, The Shaping of Things to Come). This is very much a book written with the missional impulse and a desire to participate in God’s Kingdom coming.
The stories of what other churches (witnessing communities) are doing is the best part of this book. It is always exciting to find out what churches are doing. This is an ‘idea book’ for brainstorming what church could look like in my context. Of course these ‘witnessing communities’ are highly contextualized so are not necessarily reproducible. Still I appreciate some clues to what’s possible. I also really appreciated the emphasis on relationship. I was reminded of Rodney Stark’s thesis in The Rise of Christianity, that the early Church grew exponentially by enfolding seekers into their social networks. This is the principle I see at play in witnessing communities. The intentional relationality of this approach means that these ‘witnessing communities’ are fostering meaningful connections with their neighbors.
I do wonder if smaller, contextual communities are too self selecting. A lot of the examples seem to focus around ‘lifestyle’ groups. I wonder if this is too homogeneous. I also wish that this book had a more explicit theological grounding. What this book advocates for is creative relational building with neighbors and friends, but Moynagh spends far less time rooting this biblically. A few times I wondered what the content of the gospel proclamation was in a few of the witnessing communities he cited.
Yet there is real value in a book of this kind. I recommend this book for people dreaming of new ways of being church and churches interested in a more robust form of life sharing. Moynagh has profiled some interesting stuff. Four stars.
Thank you to Kregel Publications and Monarch Books for providing me a copy of this book in exchange for my honest review.
February 12, 2015
Most religions, in most countries have been fighting a rearguard action in the post-Second World War period. Christian churches in Britain lave been abandoned, left to fall into ruin, used as second hand 'emporiums' or have been converted into (in must be admitted) bizarre living accommodation – anything other than the purpose for which they were built in the first place.
Christianity especially, in all its forms, probably suffered more than many others in this decline as they were once strong and influential in countries that first went through industrialisation, the development of education and having to face the growing scepticism that came with better education. The fact that the same brands might be even gaining strength in countries of Latin America, Africa and Asia just goes to show that the breeding ground for religion is ignorance.
However, this book addresses the situation in the Anglo-Saxon world.
Christianity has been around for far too long for it to give up easily and this book shows how one section of that faith, the Protestant, have been making efforts to get as many people as possible back into their clutches. After centuries of dominating communities, abusing frightened people in a variety of ways and basically saying that the Church was the centre of the community the new tactic to try and regain their former position of power is to actually enter those communities.
Using new technology, creating centres for the homeless, unemployed, hungry, and the drug addicted the Church has sought to return to its 'roots', those supposed actions of the early Christian 'heroes', like Paul.
If you believe in making people dependent upon charity rather than taking control of their own lives this attitude might be considered sympathetic to people who are grabbing hold of the dirty end of the stick that society hands out to so many; if you believe that 'food banks' are a good thing and not an abomination on any civilised society, especially ones that have raped the rest of the world for centuries and destroyed (in particularly vicious and decidedly non-Christian ways) any indigenous religions; if you believe in a life after death, of the 'pie in the sky when you die'; if you refuse to take control of your own life and place it in the hands of an unproven 'deity'; if you want others to pull you out of the mess you might find yourself in; if you feel totally insecure and lack confidence in yourself; if you want the perpetuation of all the problems that are besetting the world in the present (and foreseeable future if we don't do something about it); then this is a book for you.
If you don't believe in any of the above then this book is yet another attempt to con people into accepting the mess that society is in, the blame and consequences that that society then heaps upon the vast majority of people and that acquiescence is the way forward rather than fighting to change things, then this book is just a waste of trees.
A Goodreads First Reads winner.
Christianity especially, in all its forms, probably suffered more than many others in this decline as they were once strong and influential in countries that first went through industrialisation, the development of education and having to face the growing scepticism that came with better education. The fact that the same brands might be even gaining strength in countries of Latin America, Africa and Asia just goes to show that the breeding ground for religion is ignorance.
However, this book addresses the situation in the Anglo-Saxon world.
Christianity has been around for far too long for it to give up easily and this book shows how one section of that faith, the Protestant, have been making efforts to get as many people as possible back into their clutches. After centuries of dominating communities, abusing frightened people in a variety of ways and basically saying that the Church was the centre of the community the new tactic to try and regain their former position of power is to actually enter those communities.
Using new technology, creating centres for the homeless, unemployed, hungry, and the drug addicted the Church has sought to return to its 'roots', those supposed actions of the early Christian 'heroes', like Paul.
If you believe in making people dependent upon charity rather than taking control of their own lives this attitude might be considered sympathetic to people who are grabbing hold of the dirty end of the stick that society hands out to so many; if you believe that 'food banks' are a good thing and not an abomination on any civilised society, especially ones that have raped the rest of the world for centuries and destroyed (in particularly vicious and decidedly non-Christian ways) any indigenous religions; if you believe in a life after death, of the 'pie in the sky when you die'; if you refuse to take control of your own life and place it in the hands of an unproven 'deity'; if you want others to pull you out of the mess you might find yourself in; if you feel totally insecure and lack confidence in yourself; if you want the perpetuation of all the problems that are besetting the world in the present (and foreseeable future if we don't do something about it); then this is a book for you.
If you don't believe in any of the above then this book is yet another attempt to con people into accepting the mess that society is in, the blame and consequences that that society then heaps upon the vast majority of people and that acquiescence is the way forward rather than fighting to change things, then this book is just a waste of trees.
A Goodreads First Reads winner.
September 19, 2014
This popular introduction explores how ordinary Christians can serve people outside the church by starting Christian communities in their everyday lives.
Drawing on over 120 great stories of fresh expressions of church, it offers plenty of ideas to stir the imagination.
It answers question like:
what’s the one thing we should know?
how do I start?
how can we grow disciples?
how can my church get involved?
what’s the secret of success?
Evidence now suggests that contextual church plants have an important role to play in church growth. There is an increasing international interest in these new and different forms of church, often known as ‘fresh expressions’ or ‘emerging church’. Author Michael Moynagh is a member of the UK national Fresh Expressions movement, a remarkable initiative that has attracted widespread attention around the world. In this inspiring volume he shares practical and comprehensive advice on how to start and grow new churches – however small – in every context of life. This popular introduction emphasizes practical aspects, telling many of the great stories that have emerged through practitioners. It will enthuse and help church leaders and individuals to start and develop these communities; and advise them on how to help them grow to maturity and become sustainable.
This was an interesting book to read, the author is writing about new church options and how make them start. It is interesting , and I believe it is a great opportunity for the unchurched to come to know who Christ is and why we believe in Him. It shows how to create an non intimidating atmosphere to help those who are tired of "church" or are in need of fellowship.
In this book we are given reasons why this should be done, how to grow our disciples, examples of ways it has been successfully done, and the benefits.
This book would be great for anyone looking for a way to minister to people, those who want to get into ministry, and even those who are looking into church planting.
I received this book free from the publisher http://www.kregel.com . I was not required to write a positive review and the opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
Drawing on over 120 great stories of fresh expressions of church, it offers plenty of ideas to stir the imagination.
It answers question like:
what’s the one thing we should know?
how do I start?
how can we grow disciples?
how can my church get involved?
what’s the secret of success?
Evidence now suggests that contextual church plants have an important role to play in church growth. There is an increasing international interest in these new and different forms of church, often known as ‘fresh expressions’ or ‘emerging church’. Author Michael Moynagh is a member of the UK national Fresh Expressions movement, a remarkable initiative that has attracted widespread attention around the world. In this inspiring volume he shares practical and comprehensive advice on how to start and grow new churches – however small – in every context of life. This popular introduction emphasizes practical aspects, telling many of the great stories that have emerged through practitioners. It will enthuse and help church leaders and individuals to start and develop these communities; and advise them on how to help them grow to maturity and become sustainable.
This was an interesting book to read, the author is writing about new church options and how make them start. It is interesting , and I believe it is a great opportunity for the unchurched to come to know who Christ is and why we believe in Him. It shows how to create an non intimidating atmosphere to help those who are tired of "church" or are in need of fellowship.
In this book we are given reasons why this should be done, how to grow our disciples, examples of ways it has been successfully done, and the benefits.
This book would be great for anyone looking for a way to minister to people, those who want to get into ministry, and even those who are looking into church planting.
I received this book free from the publisher http://www.kregel.com . I was not required to write a positive review and the opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
June 27, 2016
here's the eternally frustrating thing about books like this - i find the information inside both brilliant and practical - yet, feel trapped in a typical church setting where the ideas can't be tried or explored because it doesn't fit the mold. Finding myself embedded in a mainline denomination makes it even more challenging. Frankly, i know that i'd have a hard time convincing most of those from within my denomination to even give it the time of day.
Regardless, i have hope. i always have. perhaps i'm a hopeless romantic, forever wishing and wanting the church to change, the church to connect, the church to thrive. i realize that most in the church would wish for the same thing, but how many are willing to overturn tables in order to make bring the change? having said that, change by force is not what is modeled in this book.
Being Church, Doing Life is filled with so many practical examples of modeling a christ-centered community church, where doing life together drives the ship and where discipleship can be fostered. It's not rocket science. this can be done!
Moynagh uses the term Witness Communities, but i've also commonly heard the term Missional Communities, to express a new way to Be the Church. frankly, it's nothing new - it's scriptural and practical - but it will seem like a stretch to those used to church being a weekly activity that mainly takes place in a brick and mortar structure.
These communities can thrive because of their flexibility to allow the Spirit to lead them and it's leaders. There is no need to micro-manage or to try to control outcomes. Trial and error is how to learn the proper rhythm for each community.
I could go on, but really, I'd simply recommend that you read this book with an open mind and an action spirit.
This book served as a confirmation to some things that i have already begun to implement within my realm in Student Ministry - assurance that i needed. It gives me hope to carry on and to explore what's next for us. Perhaps this generation of students will be the ones to implement the much needed change in the church - so that more people can come to find hope in Jesus Christ, through our acts of service as we come along side them on mission. Another world is possible...
i have hope...
Regardless, i have hope. i always have. perhaps i'm a hopeless romantic, forever wishing and wanting the church to change, the church to connect, the church to thrive. i realize that most in the church would wish for the same thing, but how many are willing to overturn tables in order to make bring the change? having said that, change by force is not what is modeled in this book.
Being Church, Doing Life is filled with so many practical examples of modeling a christ-centered community church, where doing life together drives the ship and where discipleship can be fostered. It's not rocket science. this can be done!
Moynagh uses the term Witness Communities, but i've also commonly heard the term Missional Communities, to express a new way to Be the Church. frankly, it's nothing new - it's scriptural and practical - but it will seem like a stretch to those used to church being a weekly activity that mainly takes place in a brick and mortar structure.
These communities can thrive because of their flexibility to allow the Spirit to lead them and it's leaders. There is no need to micro-manage or to try to control outcomes. Trial and error is how to learn the proper rhythm for each community.
I could go on, but really, I'd simply recommend that you read this book with an open mind and an action spirit.
This book served as a confirmation to some things that i have already begun to implement within my realm in Student Ministry - assurance that i needed. It gives me hope to carry on and to explore what's next for us. Perhaps this generation of students will be the ones to implement the much needed change in the church - so that more people can come to find hope in Jesus Christ, through our acts of service as we come along side them on mission. Another world is possible...
i have hope...
September 26, 2014
If you had asked me a few months ago for my opinion regarding "fresh expressions of church," I think I would have looked quizzically at you and then said that I wasn't sure what you meant but couldn't imagine it was something of which I would be in favor. That was before reading Being Church, Doing Life: Creating Gospel Communities Where Life Happens by Michael Moynagh. With over 120 examples from Britain and North America, the book describes how ordinary Christians can start and grow these gospel communities in their everyday lives. In his foreword, Alan Hirsch says, "these new expressions of church must surely be considered our best chance for a renewed impact of the Gospel in the West." Moynagh's approach to "contextual church" is simple but transformative:
Ask another Christian (or more!)
Begin jointly to serve people around you
Create community with them
Discuss stories about Jesus
Explore following Him together
In case you hadn't noticed from what I've said above, I've become a fan of the idea. :-) Woven throughout the 120+ inspiring examples, the book explains why Christians should start gospel communities and how to get started. This is an important book for all Christians to read. While there is much in the book for those in church leadership, the book is written for you and me. I found the book interesting, inspiring, and very easy to read.
I encourage you to read this book today! Perhaps it will inspire you to start a gospel community where your life happens!
Disclosure of Material Connection: I received this audiobook free from Kregel Publications as part of their Being Church, Doing Life Blog Tour. I was not required to write a positive review. The opinions I have expressed are my own. Regardless, I only recommend products or services I use personally and believe will add value to my readers. I am disclosing these things in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
Ask another Christian (or more!)
Begin jointly to serve people around you
Create community with them
Discuss stories about Jesus
Explore following Him together
In case you hadn't noticed from what I've said above, I've become a fan of the idea. :-) Woven throughout the 120+ inspiring examples, the book explains why Christians should start gospel communities and how to get started. This is an important book for all Christians to read. While there is much in the book for those in church leadership, the book is written for you and me. I found the book interesting, inspiring, and very easy to read.
I encourage you to read this book today! Perhaps it will inspire you to start a gospel community where your life happens!
Disclosure of Material Connection: I received this audiobook free from Kregel Publications as part of their Being Church, Doing Life Blog Tour. I was not required to write a positive review. The opinions I have expressed are my own. Regardless, I only recommend products or services I use personally and believe will add value to my readers. I am disclosing these things in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
December 19, 2014
Won on Goodreads...will follow up with review...
So I really wanted to like this book, however, there was several reasons why I did not and one reason why I did.
I will start with the negative. It was very repetitive in sharing the experience of doing Gospel communities so I think if the book was shorter in length it may have held my interest more.
The title is misleading by the word Gospel. This is not a gospel. Gospel in the full sense is knowing the bad news so we find our hope in the good news. The bad news of sin and what that is and to know that we must be pursuing who God is in his word in the Old Testament along with the New Testament. All thru the book, I was disappointed that the author was more interested in the crowds than the truth. He pretty much said don't rock the boat. Don't say anything that might put people off. Jesus came to testify to the truth, just as he did to the woman at the well, the rich young ruler, to the crowds that left him when the truth become to hard. (see John 6). Jesus came to heal the sick (those that seek truth).
The one thing I did like was the Community. The Gospel is expressed in community but we cannot compromise truth. True unity is grounded in truth.
Thank you Goodreads for the win and the opportunity to express my honest opinion.
So I really wanted to like this book, however, there was several reasons why I did not and one reason why I did.
I will start with the negative. It was very repetitive in sharing the experience of doing Gospel communities so I think if the book was shorter in length it may have held my interest more.
The title is misleading by the word Gospel. This is not a gospel. Gospel in the full sense is knowing the bad news so we find our hope in the good news. The bad news of sin and what that is and to know that we must be pursuing who God is in his word in the Old Testament along with the New Testament. All thru the book, I was disappointed that the author was more interested in the crowds than the truth. He pretty much said don't rock the boat. Don't say anything that might put people off. Jesus came to testify to the truth, just as he did to the woman at the well, the rich young ruler, to the crowds that left him when the truth become to hard. (see John 6). Jesus came to heal the sick (those that seek truth).
The one thing I did like was the Community. The Gospel is expressed in community but we cannot compromise truth. True unity is grounded in truth.
Thank you Goodreads for the win and the opportunity to express my honest opinion.
April 5, 2015
I understand the point the author is making - about how the concept of church has changed and how you create groups of churches has changed. But what I thought was lacking was specifics. The first part really provides a lot of short examples of small groups that were used to bring people to God and the church. Then the second part is about the tools to make this happen. I would have preferred a few specific examples to be studied in depth about what worked, what didn't, what obstacles they faced and how they overcame them. Instead the examples are all very short and lack any real insight into how these communities were formed. The later part tries to provide tools in making these smaller church groups happen but did not really provide enough.
I received a free copy from Goodreads but my opinions are my own.
I received a free copy from Goodreads but my opinions are my own.
September 28, 2014
I really liked this book. there is a new way of doing church that seems to be involving many who would not come into a regular church service. The author gives lots of examples of these ministries. He helps readers know how to find their ministry, tips on how to get going, how to evaluate the work, and how to get churches involved. A great book.
See my complete review at http://bit.ly/YtacnX.
I received a complimentary copy of this book from the publisher for the purpose of an independent and honest review.
See my complete review at http://bit.ly/YtacnX.
I received a complimentary copy of this book from the publisher for the purpose of an independent and honest review.
February 19, 2015
I won this book through a Goodreads giveaway. I thought it contained a lot of useful information on how to create a ministry through your church to reach a group or groups of people that might not be inclined to attend "regular" church. I would recommend it to anyone who is interested in doing so. There were parts of the book that were redundant, and I wish more stories of the churches created by this model had been included, but overall it was an interesting book. I love the ideas presented.
March 27, 2017
As a doctoral student in church leadership and a pastor, I've read dozens of books on this topic. I've always come away thinking, "Great ambition, but where was the practical help? Where were the ideas for people who don't know how to do this? I can't tell people to just 'form communities'!" Moynagh provides them everywhere. As he says, one of the church's worst issues is lack of imagination, so it's not surprising that we need these ideas clearly offered. He doesn't suggest we pick and choose but think carefully about our context and adapt. I love the explanations of community, its purpose, and its biblical roots and mandate. Also, it's refreshing to see someone insist and explain that this work is for normal people in their everyday world.
As for the charges that this is not biblical or gospel work, I would suggest his statement in the middle, "The past exercises a muscular grip on many believers’ imaginations." Can you imagine a "church" in any context but Sunday morning? Any agenda other than three songs and a sermon? We have to, and he leads the way.
As for the charges that this is not biblical or gospel work, I would suggest his statement in the middle, "The past exercises a muscular grip on many believers’ imaginations." Can you imagine a "church" in any context but Sunday morning? Any agenda other than three songs and a sermon? We have to, and he leads the way.
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