This is how many of our activist peers could perceive it (unfortunately for good reason). This is why we have felt that it is vital to give adequate thought to the ontology (way of practice) and the philosophy of how we share our faith.  If we don’t give adequate thought to this and aren’t proactive in encouraging the network members to do likewise we could risk actually functioning in a counter evangelistic way, reinforcing stereotypes, and thus turning others off the faith. We would be grateful if you could read these staff notes thoroughly and give adequate time and reflection to them. If you want to raise any comments and share any thoughts then we can include in future documents.

In the current cultural climate the mind, body and spirit section of most book shops is growing rapidly as interest in spirituality is on the rise, we can offer something real. But we need to offer our spirituality in the right kind of way (i.e. as a source for our energy in the struggle for social justice and the search for personal wholeness). Carefully thought out ontology could see a significant spiritual shift in our generation which speak is well placed to have a role in.

Ethos in Faith Sharing

In order to not complicate this document too much so as to actually explain the logistical work the NST is involved in terms of faith sharing we have not gone into detail about the ethos here. Below is a very brief summary and references to find more information.

Theology

In order feel happy about what we are actually sharing when we ‘share our faith’ we would need to see a fundamental shift in our theology (see repentance revolution material) beyond the individualised post enlightenment view of the gospel message. This affects what we share.

Ontology/Missiology

We need to forge alternative out reach methods (see reclaim the gospel material) which effects how we share. This means giving respect to the searchers and the spiritual insights they already have and building on that.

Christian Community

We want to reach out not just by being individuals strategically placed but by building community spaces where people can tell that we are Jesus’ disciples by the love that we have for each other. We want to see SPEAK groups built up as an alternative Christian community that has Jesus in the centre to offer the message to searchers in an alternative way. This involves proportionally more effort going into building speak groups as community.

The Silent Disorder

The silent disorder is for people wanting to opt into SPEAK on another level s a new Christian monastic community, (see staff notes for the silent disorder itself). SPEAK is a multilayered initiative and people can opt into speak on many different levels. It can be using Pray and Post, being part of a SPEAK group, or as a Christian community by connecting with silent disorder. It doesn’t make people any more or less part of SPEAK if they do or don’t do this. We are also against any form of exclusivity in Christian community and would view any institution that demanded exclusivity for its participants suspiciously. So this is not about if people do or don’t join local church. People can be part of a church and part of silent disorder at the same time.

Local Church and a diversity of forms for Community and Discipleship

SPEAK isn’t either for or against local church in itself/for the sake of it. As a national or trans-geographical network not attached to any denomination, what we would object to is that the only legitimate form of Christian community is the local church. We feel we are also a real community able to offer each other and others discipleship and outreach. A local church would have difficulty connecting to the activist scene (which is national/trans-geographical as well) and we feel that we are in a unique position to do this. We need to be confident of the identity God has given us, while at the same time humble enough to recognise we don’t have everything right, and be able to offer positive reasons for our ontology and practice, rather than just denounce local church structures.

We believe in a diversity of forms that offer community and discipleship and as SPEAK groups we seek to be one. Thus we do brief people to be careful about their energy being sucked into serving an institution that anyone can serve. We suggest to people to be careful with their time and their young lives, we suggest that being pioneers of an alternative model of Christian community in a local SPEAK group would be a better use of their time than just maintaining the ongoing activities of local church that churches could ask other members to do.

This is because there are plenty of people willing to conform to Christendom but not as many having guts, the persistence and the determination to forge something new and be local  pioneers. It should be theoretically possible for people in local Christian communities to genuinely support people in their calling.

In SPEAK itself there is a diversity of opinions to local church. Some people within speak attend local church, some are strongly deconstructionist and would morally object to attendance. Still others, (perhaps the majority) dip in and out and connect to relationships with older Christians where is useful but are careful with their time when it isn’t useful. 

Where older Christians are conscious enough to not just draw SPEAK people into their ministry or their local church, we are prepared to and actively seek out mothers and fathers. However we are careful in how we choose these relationships. Good parents support the independent identity of their child. Thus we only look for relationships that affirm SPEAK groups as SPEAK groups and not draw individuals just into maintaining their own church youth and student groups. This true also for other setting up alternative ministry or other new monastic ministries as well as for SPEAK groups.  In our training and support of LSFLS and GSWS we encourage them to be discerning in who they pick to relate to.

When local church functions properly it should be willing to support the development of alternative Christian communities and support the planting of those. There are a few exceptions out there so we don’t want to disrespect all church people.

More detailed ethos can be found in Reclaim the Gospel, and Repentance revolution.

Underground Christian Community Planting Experiment

Through the support of GSWS we aim to get to a point where the local groups are more sustainable and they are space that searchers can come to find a spiritual space to ask questions or a base that doesn’t take them out of their existing cultures and creative spaces but it serves them within it.

Previously Asked SPEAK Staff Members Questions about faith sharing.

Q. If faith sharing is such a key part of SPEAK ethos why don’t we re-name ourselves Campaign and Prayer and Evangelism Network?- Asked By Previous Staff member

This is because we do see faith sharing as being subtle and related to everything we do. The direct naming and the word evangelism could be considered counter evangelistic without adequate explanation. So when we share faith we need contextualise it in a new language, that affirms and builds on the spiritual insight searchers already have. Its only on a staff level and very committed flower model and local group level where people are aware of our intentionality in this, where the philosophy is worked into frameworks that are re-thought out.

Q How do you explain your spirituality and faith to everyone else because it could mean anything from Pat Roberson to SCM liberalism? Asked By Tony Campolo.

We do quote spiritual people who have a reference point into the wider searching culture. Someone who has big respect in the activist and spiritual scene is the hermit monk Thomas Merton who was known in the 60s before he died for his activism on the Vietnam war, poetry and his spirituality dialogue. He also dialogued without compromising with famous Buddhist monks. We also quote Henri Nowuen (check spelling) so we are conscious in how we present our spirituality.