Papers by Michael P Greed
Gone are the days when missionaries would pack their belongings in their coffin when they left fo... more Gone are the days when missionaries would pack their belongings in their coffin when they left for the mission field. Gone are the days, by and large, when the missionary would alternate four years in some far-flung land with a year in their home country. The face of world mission has changed. The role and location of the western cross-cultural worker has also changed.
Miriam Adeney (2011, p.7) states that the leaders we need today are liminal, polycentric and hyph... more Miriam Adeney (2011, p.7) states that the leaders we need today are liminal, polycentric and hyphenated. This research investigates why such leaders are effective.
We draw on three broad disciplines: the liminality of Bhabha, Gilroy and other postcolonial writers, the missiology of Newbigin, Walls and other theologians, and leadership theory as articulated amongst others by Roxburgh, Ladkin and Wheatley. On the way we examine Castells’ network society, Appadurai’s ethnoscape and Rynkiewich’s globalizing dynamic.
The insights gained from an examination of these writings are examined through semi-formal interviews with 12 liminal missional leaders, where we discover key strengths derived from that identity, including an appreciation of the value of differences and a focus on the person.
We affirm Adeney’s three key terms in the light of insights from postcolonialism, missiology, leadership studies, the 12 interviewees and reflections on my own experience. We see that what the world needs today is leaders who exhibit these characteristics. They are polycentric, that is, truly global, recognising the importance of localisation. They are hyphenated, interconnecting diversity, their very identity making them a bridge. They are liminal, thriving in the in-between space.
Two practical applications given are the need for partnerships, and communities of leaders. At all levels – individuals, organisations and nations – the way forward is found in coming together. The liminal space, characterised by commingling and creativity, is where this happens.
What does the title 'Son of God' mean? I suggest that tomato soup is a good way of understanding it.
Genesis 1 emphasises the diversity of creation, and we find that diversity in people too, as Gene... more Genesis 1 emphasises the diversity of creation, and we find that diversity in people too, as Genesis 10 tells us how humankind spread out over the earth, according to their clans, nations and languages. Genesis 12 tells us how God called Abraham so as to bless as the peoples of the earth. In-between these two chapters is the story of the Tower of Babel, and I examine what it means, within this context. Turning to the end of the Bible I consider whether John in the book of Revelation had Genesis 10 in mind when he recorded his vision of the peoples of the earth with their clans and nations and languages (Gen 10), all blessed by God through the calling of Abraham (Gen. 12), purchased for God by Abraham's Seed (Gal. 3.16) and now gathered around the throne in their vivid variety of cultures, ethnicities and languages (Rev. 7).
On this First Sunday in Advent I am publishing this article on suffering in the Christmas story. ... more On this First Sunday in Advent I am publishing this article on suffering in the Christmas story. I take Rachel as my starting point, weeping because her children have been slain. What has gone wrong? In answer to this question we look at the ancient prophecies of Habakkuk and Isaiah, finding hope in the 'streams that flow in the desert' which become part of 'the waters that cover the sea'.
Greed, also known as economic growth or market globalism, is the top god and it is killing us. Th... more Greed, also known as economic growth or market globalism, is the top god and it is killing us. This paper examines the nature of market globalism, and then looks at four alternatives to it: spheres of influence, promoted by Vladimir Putin; jihad, promoted by militant Islam; global justice for a global community, and fourthly the global mission of the God of the Bible. Using the picture of the streams that flow in the desert becoming the waters that cover the sea, we examine the mission of God and what that means for us in the here and now. Finally we compare market globalism to the massive statue of Daniel 2 which the messianic rock smashes to pieces. This gives us hope. It also gives us a mission.
When humankind ate (and eats) of the Tree of the Knowledge of Good and Evil, the way to the Tree ... more When humankind ate (and eats) of the Tree of the Knowledge of Good and Evil, the way to the Tree of Life was (and is) barred. The Tree of Life is then forgotten... until the very last pages of the Bible. Who may eat of the fruit of the Tree of Life?
This paper brings together the thinking of the best of contemporary missiologists, Andrew Walls, ... more This paper brings together the thinking of the best of contemporary missiologists, Andrew Walls, and emergent theologians, Rob Bell and Ray Anderson. Walls shows that the Christian faith makes itself at home in different cultures in quite different ways, and that theology must be local in character. Because of this no group of Christians has any right to impose their assumptions upon another group of Christians. Rather, we are likely to find theologies arising out of other cultural contexts puzzling, even disturbing. Anderson demonstrates that the ‘work of God’ helps us interpret the ‘Word of God’. For example, the Apostle Paul used the fact that God poured his Spirit out on uncircumcised Gentiles (that is, a work of God) to reinterpret the Word of God – and he found an interpretation of the Word of God that was in line with that new reality. Anderson then gives two contemporary examples of something similar going on. Bringing together these two strands of thought, this paper argues that in any culture, even contemporary Western culture, we need to be alert to the work of God by his Spirit as we explore how to be culturally relevant, while true to our faith. This is risky business, always running the risk of taking one small step too far into ‘heresy’ (Bell) or ‘blasphemy’ (Walls). The current debate about the blessing of homosexual couples is an example of this process.
(Note: this is identical to the version of this paper uploaded earlier, but this version includes the date of writing.)
This paper examines the question of non-traditional identity using the postcolonial lenses of bin... more This paper examines the question of non-traditional identity using the postcolonial lenses of binary oppositions (pairs of opposites, for example black and white) and liminality (the place where so-called opposites can meet and mingle). Using Gilroy’s imagery of roots and routes, we note a tension in the Church between those who prioritise traditional biblical interpretation (roots) and those who look to see where God may be at work and follow where they believe he is leading (routes). We then turn to our three liminal case studies: cultural identity in the church (Do you need to become Russian to become a Christian?), new identities of Jesus-followers (Christian Muslim identity) and the homosexual discourse in the contemporary Western church (God created me gay and I worship him).
This paper looks at the nature of global leadership and its origins in globalization and leadersh... more This paper looks at the nature of global leadership and its origins in globalization and leadership theory. Two forms of global leadership are identified: the multinational corporation seeking to play the globe and a global alliance where all partners have equal voice and weight. Then, adopting Donna Ladkin’s “leadership moment” theory, where leadership is defined as the convergence of leader, followers, context and purpose, we suggest what features might be incorporated into a “global leadership moment”. The Wycliffe Global Alliance is used as a model of true global leadership.
This paper looks at the nature of the church and its mission, the nature of God and his mission, ... more This paper looks at the nature of the church and its mission, the nature of God and his mission, and the relationship between the two. The church is identified as the collective expression of those who have witnessed something of God through Jesus, and whom God sends out as his emissaries into his world. Its mission is to love, serve, preach, teach, heal and liberate. God is trinity, and that is pivotal to his mission, missio Dei, which is to extend the company of those sharing the divine company, the heavenly banquet. The church's mission of loving, etc. is thus transformed into one of inviting the nations to this divine party. This is illustrated from the author's own experience in the Bible translation and language development movements.
This paper brings together the thinking of the best of contemporary missiologists,
Drafts by Michael P Greed
Uploads
Papers by Michael P Greed
We draw on three broad disciplines: the liminality of Bhabha, Gilroy and other postcolonial writers, the missiology of Newbigin, Walls and other theologians, and leadership theory as articulated amongst others by Roxburgh, Ladkin and Wheatley. On the way we examine Castells’ network society, Appadurai’s ethnoscape and Rynkiewich’s globalizing dynamic.
The insights gained from an examination of these writings are examined through semi-formal interviews with 12 liminal missional leaders, where we discover key strengths derived from that identity, including an appreciation of the value of differences and a focus on the person.
We affirm Adeney’s three key terms in the light of insights from postcolonialism, missiology, leadership studies, the 12 interviewees and reflections on my own experience. We see that what the world needs today is leaders who exhibit these characteristics. They are polycentric, that is, truly global, recognising the importance of localisation. They are hyphenated, interconnecting diversity, their very identity making them a bridge. They are liminal, thriving in the in-between space.
Two practical applications given are the need for partnerships, and communities of leaders. At all levels – individuals, organisations and nations – the way forward is found in coming together. The liminal space, characterised by commingling and creativity, is where this happens.
(Note: this is identical to the version of this paper uploaded earlier, but this version includes the date of writing.)
Drafts by Michael P Greed
We draw on three broad disciplines: the liminality of Bhabha, Gilroy and other postcolonial writers, the missiology of Newbigin, Walls and other theologians, and leadership theory as articulated amongst others by Roxburgh, Ladkin and Wheatley. On the way we examine Castells’ network society, Appadurai’s ethnoscape and Rynkiewich’s globalizing dynamic.
The insights gained from an examination of these writings are examined through semi-formal interviews with 12 liminal missional leaders, where we discover key strengths derived from that identity, including an appreciation of the value of differences and a focus on the person.
We affirm Adeney’s three key terms in the light of insights from postcolonialism, missiology, leadership studies, the 12 interviewees and reflections on my own experience. We see that what the world needs today is leaders who exhibit these characteristics. They are polycentric, that is, truly global, recognising the importance of localisation. They are hyphenated, interconnecting diversity, their very identity making them a bridge. They are liminal, thriving in the in-between space.
Two practical applications given are the need for partnerships, and communities of leaders. At all levels – individuals, organisations and nations – the way forward is found in coming together. The liminal space, characterised by commingling and creativity, is where this happens.
(Note: this is identical to the version of this paper uploaded earlier, but this version includes the date of writing.)