General

My education and my subsequent working career can best be described as ecletic.  My first degree was in engineering, my second in theoretical physics and my third in development economics, with a heavy dose of philosophy courses whenever I could fit them into my schedule.  But if there was anything that served as a common theme, apart from loving a good challenge, it was my fascination with models.  Models, conceptual frameworks, paradigms, or, if they are comprehensive enough in scope, worldviews, are the lenses through which we understand, interpret and interact with the world around us.  Without models, engineers can’t solve problems and economists would have nothing to say about economic behavior.  But the one model that captivated me more than any other and has since become a life-long passion is the model of quantum physics.

Up until third year university, I was immersed in the model of classical physics.  Newtonian physics.  Matter, motion and forces.  Causality and determinism.  Objective reality.  The clockwork universe.  Atoms as miniature billiard balls moving on a stage of space and time.  But in my third year of university all that changed when I hit quantum physics, with a few doses of Einstein’s relativity thrown in for good measure.  Atoms turned out to be mostly empty space.  Particles turned into waves.  Waves turned into particles.  An electron could be in two places at the same time.  Causality and determinism both disappeared at the microscopic level.  Day by day as I went to class, the concepts I’d grown up with, ideas like space, time, matter, particle, mass, causality, determinism, objectivity, all of these were chewed up and spit out, to be replaced by strange new conceptions.  My brain hurt as it was forced to move from the comfortable world of classical physics to the brave new world of quantum physics with its curving space-time, wave functions, tunneling electrons and uncertainty principles.  It’s one thing to talk about paradigm shifts – it’s a very different thing entirely to experience one.

Curiously enough, at the same time as I was being both disrupted and fascinated by these shifting paradigms, I discovered that Rev. Bob, the priest at the Anglican Church on the corner of campus, was also a big fan of models and paradigm shifts, which he regularly incorporated into his preaching and his theology.  “But what if we were to look at this with a new model” was one of his favourite ways of bringing fresh insight into a familiar passage of scripture.  We would often talk at the Wednesday morning breakfasts at the church.  He offered to read a paper I’d written on the wider influence of scientific models.  My thesis, which I still maintain, is that the conceptual frameworks developed by scientists to explain and understand nature have a profound impact on the world views of society at large and consequently affect our understanding in fields as diverse as politics, philosophy and theology.  Bob read my paper and promptly handed me a book to read:  The Structure of Scientific Revolutions by Thomas Kuhn.  It was in this classic text that Kuhn introduced the world to the idea of a “paradigm-shift” using examples from the history of science.  Progress and change don’t happen as a result of the incremental accumulation of more and more facts.  Real change results from paradigm-shifts:  conceptual revolutions that ask new questions, fundamentally change the rules of the game and re-write all the text books. 

Is the church in North America in the early 21^st century in the midst of a paradigm shift?  Or perhaps the question should be, does the 21^st century church require a paradigm shift?  Many would say yes.  A quick survey of books and blogs inundates us with the emerging church, the converging church, the disappearing church, the post-Christendom church, the missional church and much more.  Something’s happening in church-land, and there are parallels with Kuhn’s analysis of the history of science.  One of the parallels is surely this:  paradigm-shifts are generally difficult, disruptive and divisive. 

If there’s a paradigm shift happening, I want to be right in the middle of it.  That’s what drew me to quantum physics, that’s why I used to teach about paradigm shifts in my history of science classes, and that’s one of the reasons that I jumped at the opportunity to plant a church in downtown Ottawa.  I think that there’s room for new ways to do and be church that will change the rule book and shift our expectations.  But while having a passion for shifting paradigms is a good start for a church planter, ideas alone won’t get a church plant off the ground.

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ADVENT 2

Lectionary Readings

Isaiah 11:1–10
Psalm 72:1–7, 18–19
Romans 15:4–13
Matthew 3:1–12

John the Baptizer appears out of the desert, a confrontational, charismatic, prophetic figure.

How we wish we could have been on Jordan’s bank!
On Jordan’s bank, men and women were given a vision of a new realm.
We pray for the prophets of today:
the prophets who speak out for clean water and unpolluted air,
the prophets who warn of the extinction of plant and animal species,
the prophets who expose the horrors of child labour wherever it is found,
the prophets who expose the commercial focus of this holy time.
And though we need to listen to our own prophets,
how we wish
we could have been on Jordan’s bank!
How we wish we could have been on Jordan’s bank!
On Jordan’s bank was a crowd of people seeking radical change in their life’s direction.
We pray for those who face medical conditions that are difficult to diagnose or treat.
We pray for those who are held back by guilt over past wrongs, and for those who need the help of another to reveal their hidden gifts and talents.
We pray for those in spiritual crisis, who seek renewal and inspiration in their shadowed times.
We pray for those who find life fragmented and overwhelming.
We pray for those who are sick, for whom each new day is a struggle.
We pray for those who have lost loved ones and find it hard to break out of the tomb of bereavement (time of silent reflection).
As we pray that forgiveness and empowerment will be the reality for ourselves and for our friends,
how we wish
we could have been on Jordan’s bank!
How we wish we could have been on Jordan’s bank!
On Jordan’s bank was a crowd who glimpsed Jesus, God’s Holy One, who would transform their lives.
The ministry of Jesus began with John. We remember that we stand in the faithful tradition of the Baptized One.
The ministry of Jesus began with John. We rejoice that we stand in the compassionate tradition of the Baptized One.
The ministry of Jesus began with John. We rejoice that we stand in the just and prophetic tradition of the Baptized One.
As we seek to play our part in the faith community, as we remember the vocation of Christian ministry,
how we wish
we could have been on Jordan’s bank!
 
How we wish we could have been on Jordan’s bank!
The questions call us to respond.
Can we make the turnaround to which we are called?
Are we ready to listen to the voice of the prophets?
Have we the commitment to step forward confidently?
Can we recognize Christ in the needy crowd around us? (Time of silent reflection.)
As we struggle with the questions,
how we wish
we could have been on Jordan’s bank!
Another Way

1. Sing a verse of one of the John the Baptizer hymns, such as On Jordan’s Bank (Voices United #20) after each section.
    

2. Turn this into a fully responsive prayer.
   How we wish we could have been on Jordan’s bank!
   On Jordan’s bank was a crowd who glimpsed Jesus, God’s Holy One, who would transform their lives.
   The ministry of Jesus began with John. We remember that we stand in the faithful tradition of the Baptized One.
   The ministry of Jesus began with John. We rejoice that we stand in the compassionate tradition of the Baptized One.
   The ministry of Jesus began with John. We rejoice that we stand in the just and prophetic tradition of the Baptized One.
   As we seek to play our part in the faith community, as we remember the vocation of Christian ministry,
   how we wish we could have been on Jordan’s bank.

   Follow the same pattern for the other sections.
    

3. The worship leader dresses up as John the Baptizer and wears a rough coat, sandals, and a wild look.