Porch Culture in a Post-Christian World

So, welcome to So, welcome to this Breckenridge on church porches. If this Breckenridge on church porches. If this Breckenridge on church porches. If you don't know me, my name is James. I'm you don't know me, my name is James. I'm you don't know me, my name is James. I'm from Scotland. So, I hope you can from Scotland. So, I hope you can from Scotland. So, I hope you can everyone can understand my accent. Um everyone can understand my accent. Um everyone can understand my accent. Um this is great to be here at TGC. this is great to be here at TGC. this is great to be here at TGC. And it feels And it feels And it feels really weird, unspeakably weird, really weird, unspeakably weird, really weird, unspeakably weird, to be a Scotsman talking to a room full to be a Scotsman talking to a room full to be a Scotsman talking to a room full of mostly Americans, I assume, about of mostly Americans, I assume, about of mostly Americans, I assume, about porches. Um can I have a show of hands, porches. Um can I have a show of hands, porches. Um can I have a show of hands, how many of you have been to Scotland? how many of you have been to Scotland? how many of you have been to Scotland? Who's Who's had that second blessing in Who's Who's had that second blessing in Who's Who's had that second blessing in life? So, quite a few of you. Um so, life? So, quite a few of you. Um so, life? So, quite a few of you. Um so, those of you who have been there will those of you who have been there will those of you who have been there will know that Scotland is an amazing place. know that Scotland is an amazing place. know that Scotland is an amazing place. There's so much common grace everywhere There's so much common grace everywhere There's so much common grace everywhere you look. you look. you look. But there are two things that we don't But there are two things that we don't But there are two things that we don't have. And they are related, and one is have. And they are related, and one is have. And they are related, and one is actually the cause of the other. And the actually the cause of the other. And the actually the cause of the other. And the first thing that we don't have is good first thing that we don't have is good first thing that we don't have is good weather. weather. weather. And because of that, the second thing And because of that, the second thing And because of that, the second thing that we don't have is porches. A porch that we don't have is porches. A porch that we don't have is porches. A porch would be the most completely pointless would be the most completely pointless would be the most completely pointless waste of money that you could imagine in waste of money that you could imagine in waste of money that you could imagine in Scotland. You would never use it. So, we Scotland. You would never use it. So, we Scotland. You would never use it. So, we don't have them. Um don't have them. Um don't have them. Um but anyway, I'm here to talk to you but anyway, I'm here to talk to you but anyway, I'm here to talk to you about church porches. And part because about church porches. And part because about church porches. And part because it's something that we The idea of a it's something that we The idea of a it's something that we The idea of a porch is something that we, as I said, porch is something that we, as I said, porch is something that we, as I said, we don't have in Scotland. And that we don't have in Scotland. And that we don't have in Scotland. And that means that we don't have porch culture.

means that we don't have porch culture. means that we don't have porch culture. Very curious also, as a second show of Very curious also, as a second show of Very curious also, as a second show of hands, how many of you live in a house hands, how many of you live in a house hands, how many of you live in a house that has a porch, a literal porch? that has a porch, a literal porch? that has a porch, a literal porch? Fantastic. So, a lot of you. So, you Fantastic. So, a lot of you. So, you Fantastic. So, a lot of you. So, you experience something that that we don't experience something that that we don't experience something that that we don't have. So, in Scotland, we have a kind of have. So, in Scotland, we have a kind of have. So, in Scotland, we have a kind of um closed-off indoors culture, where the um closed-off indoors culture, where the um closed-off indoors culture, where the front door of the house is a closed front door of the house is a closed front door of the house is a closed thing, and um you you don't really uh thing, and um you you don't really uh thing, and um you you don't really uh get much of a sense of what your get much of a sense of what your get much of a sense of what your neighbors are like inside their houses. neighbors are like inside their houses. neighbors are like inside their houses. Um Um Um in part because of the weather. in part because of the weather. in part because of the weather. But we don't have these. But we don't have these. But we don't have these. But um last year I was in Canada, and I But um last year I was in Canada, and I But um last year I was in Canada, and I was visiting a friend at his house. And was visiting a friend at his house. And was visiting a friend at his house. And like a lot of you, he lives in a house like a lot of you, he lives in a house like a lot of you, he lives in a house with a porch, on a street where all the with a porch, on a street where all the with a porch, on a street where all the houses have porches. houses have porches. houses have porches. And we were just about to step up onto And we were just about to step up onto And we were just about to step up onto his porch when his neighbor, who was his porch when his neighbor, who was his porch when his neighbor, who was sitting out on her porch, said to us, sitting out on her porch, said to us, sitting out on her porch, said to us, "Oh, come on Hey, come up on the porch." "Oh, come on Hey, come up on the porch." "Oh, come on Hey, come up on the porch." So, we did. And I was there for maybe 3 So, we did. And I was there for maybe 3 So, we did. And I was there for maybe 3 minutes. She said, "You know, who are minutes. She said, "You know, who are minutes. She said, "You know, who are you Who are you? Where are you from?" you Who are you? Where are you from?" you Who are you? Where are you from?" Made me feel really welcome in Canada. Made me feel really welcome in Canada. Made me feel really welcome in Canada. Um and then my my friend and his Um and then my my friend and his Um and then my my friend and his neighbor, you know, talked about how neighbor, you know, talked about how neighbor, you know, talked about how they were doing, how their families they were doing, how their families they were doing, how their families were.

were. were. And it was all um over in about 3 And it was all um over in about 3 And it was all um over in about 3 minutes. And then we went on to my minutes. And then we went on to my minutes. And then we went on to my friend's house. friend's house. friend's house. Now, Now, Now, a year later, um I think that there is a year later, um I think that there is a year later, um I think that there is no chance. I'd be very surprised if my no chance. I'd be very surprised if my no chance. I'd be very surprised if my friend's neighbor even remembered the 3 friend's neighbor even remembered the 3 friend's neighbor even remembered the 3 minutes that I had spent on her porch. minutes that I had spent on her porch. minutes that I had spent on her porch. Pretty confident that she's not talking Pretty confident that she's not talking Pretty confident that she's not talking to a room full of people about how a to a room full of people about how a to a room full of people about how a year ago, um there was this random year ago, um there was this random year ago, um there was this random Scottish guy who appeared on my porch. Scottish guy who appeared on my porch. Scottish guy who appeared on my porch. But, But, But, because for her, this was just everyday because for her, this was just everyday because for her, this was just everyday very low-key hospitality. very low-key hospitality. very low-key hospitality. But, for me, coming from a country where But, for me, coming from a country where But, for me, coming from a country where we don't have porches, we don't have porches, we don't have porches, and where we and where a lot of people and where we and where a lot of people and where we and where a lot of people don't really know anything about their don't really know anything about their don't really know anything about their neighbors and have never been in their neighbors and have never been in their neighbors and have never been in their neighbors' homes, neighbors' homes, neighbors' homes, um it was a strangely powerful um it was a strangely powerful um it was a strangely powerful experience. experience. experience. Um because I was there, in my very Um because I was there, in my very Um because I was there, in my very Scottish way of thinking about the Scottish way of thinking about the Scottish way of thinking about the world, I was there to visit my friend, world, I was there to visit my friend, world, I was there to visit my friend, and looking forward to his hospitality and looking forward to his hospitality and looking forward to his hospitality as somebody I already knew, and knew as somebody I already knew, and knew as somebody I already knew, and knew that I would go into their home.

that I would go into their home. that I would go into their home. But, I did not expect to receive But, I did not expect to receive But, I did not expect to receive hospitality hospitality hospitality from his next-door neighbor. from his next-door neighbor. from his next-door neighbor. And And And I think that if if his next-door I think that if if his next-door I think that if if his next-door neighbor had invited me into their home, neighbor had invited me into their home, neighbor had invited me into their home, um I already have a sense of what kind um I already have a sense of what kind um I already have a sense of what kind of people they are, received some of of people they are, received some of of people they are, received some of their hospitality, have an idea of the their hospitality, have an idea of the their hospitality, have an idea of the kind of dynamics of life in her home. kind of dynamics of life in her home. kind of dynamics of life in her home. And the very weird thing is that in 3 And the very weird thing is that in 3 And the very weird thing is that in 3 minutes, I built up more trust with my minutes, I built up more trust with my minutes, I built up more trust with my friend's next-door neighbor in Canada, a friend's next-door neighbor in Canada, a friend's next-door neighbor in Canada, a country I do not live in, than I've been country I do not live in, than I've been country I do not live in, than I've been able to with a lot of the people who able to with a lot of the people who able to with a lot of the people who live in the same apartment block as I do live in the same apartment block as I do live in the same apartment block as I do in Edinburgh, where I've lived for in Edinburgh, where I've lived for in Edinburgh, where I've lived for years. years. years. So, porches, even if they're just a very So, porches, even if they're just a very So, porches, even if they're just a very ordinary thing to you, are actually an ordinary thing to you, are actually an ordinary thing to you, are actually an amazing thing. So, don't under amazing thing. So, don't under amazing thing. So, don't under appreciate them. appreciate them. appreciate them. But, the reason that I'm telling you But, the reason that I'm telling you But, the reason that I'm telling you this story this story this story is to make you think about the metaphor is to make you think about the metaphor is to make you think about the metaphor of the hospitable porch and for the of the hospitable porch and for the of the hospitable porch and for the church in secular Western culture.

church in secular Western culture. church in secular Western culture. And in helping unchurched people connect And in helping unchurched people connect And in helping unchurched people connect with the church. with the church. with the church. So, I'll sketch out the idea of the So, I'll sketch out the idea of the So, I'll sketch out the idea of the church porch in more detail a little bit church porch in more detail a little bit church porch in more detail a little bit later in the talk. But, to get us later in the talk. But, to get us later in the talk. But, to get us started, the analogy is this. started, the analogy is this. started, the analogy is this. Um Um Um in a house, in a house, in a house, a porch is a different kind of space to a porch is a different kind of space to a porch is a different kind of space to the inside of the house. the inside of the house. the inside of the house. Um but, the two are connected. And the Um but, the two are connected. And the Um but, the two are connected. And the porch is a place where a visitor can porch is a place where a visitor can porch is a place where a visitor can experience something experience something experience something of the kind of life that goes on inside of the kind of life that goes on inside of the kind of life that goes on inside the house the house the house without actually crossing the front without actually crossing the front without actually crossing the front door. door. door. And a porch is a place where you are And a porch is a place where you are And a porch is a place where you are prepared for what you will experience if prepared for what you will experience if prepared for what you will experience if you do cross the front door. you do cross the front door. you do cross the front door. And in the same sense, a church that has And in the same sense, a church that has And in the same sense, a church that has metaphorical porch metaphorical porch metaphorical porch has a place that is different to its has a place that is different to its has a place that is different to its worship services. worship services. worship services. But, that porch is nonetheless connected But, that porch is nonetheless connected But, that porch is nonetheless connected to it, to that worshipping community and to it, to that worshipping community and to it, to that worshipping community and its life. its life. its life. And the church's porch is a place where And the church's porch is a place where And the church's porch is a place where people are prepared for what they will people are prepared for what they will people are prepared for what they will experience if they do go beyond the experience if they do go beyond the experience if they do go beyond the front door, if they actually do attend front door, if they actually do attend front door, if they actually do attend church services.

church services. church services. Now, what I want to do in this seminar Now, what I want to do in this seminar Now, what I want to do in this seminar is twofold. Um first, I want to make a is twofold. Um first, I want to make a is twofold. Um first, I want to make a case for why we need church porches in case for why we need church porches in case for why we need church porches in the secular West today. the secular West today. the secular West today. And then secondly, I want to set out And then secondly, I want to set out And then secondly, I want to set out what a porch is and also is not what a porch is and also is not what a porch is and also is not because the porch is a very distinct because the porch is a very distinct because the porch is a very distinct kind of outreach for the church. And kind of outreach for the church. And kind of outreach for the church. And there are lots of forms of outreach that there are lots of forms of outreach that there are lots of forms of outreach that we do that are important in their own we do that are important in their own we do that are important in their own ways, but they're not all what I'm ways, but they're not all what I'm ways, but they're not all what I'm talking about as a porch. I'm trying to talking about as a porch. I'm trying to talking about as a porch. I'm trying to communicate a really specific kind of communicate a really specific kind of communicate a really specific kind of idea to you. idea to you. idea to you. So, So, So, first, why we need porches in the first, why we need porches in the first, why we need porches in the secular West today. secular West today. secular West today. I want you to try and imagine this. I want you to try and imagine this. I want you to try and imagine this. You are a religious nun. You are a religious nun. You are a religious nun. Now, immediately some of you are Now, immediately some of you are Now, immediately some of you are visualizing Sister Act, but I'm talking visualizing Sister Act, but I'm talking visualizing Sister Act, but I'm talking about N O N E. about N O N E. about N O N E. Okay, so you're a religious nun. Okay, so you're a religious nun. Okay, so you're a religious nun. And you're from a secular city somewhere And you're from a secular city somewhere And you're from a secular city somewhere in the West. Maybe from New York or in the West. Maybe from New York or in the West. Maybe from New York or Seattle or Edinburgh or London or Seattle or Edinburgh or London or Seattle or Edinburgh or London or Sydney. Sydney. Sydney. And in your family, your grandparents And in your family, your grandparents And in your family, your grandparents maybe had some kind of very nominal maybe had some kind of very nominal maybe had some kind of very nominal sense of Christian identity.

sense of Christian identity. sense of Christian identity. But they didn't pass that on in any But they didn't pass that on in any But they didn't pass that on in any deliberate way to your parents. deliberate way to your parents. deliberate way to your parents. And your parents didn't make any effort And your parents didn't make any effort And your parents didn't make any effort to pass on any sense of being Christian to pass on any sense of being Christian to pass on any sense of being Christian or the substance of the Christian faith or the substance of the Christian faith or the substance of the Christian faith or its beliefs and practices to you. or its beliefs and practices to you. or its beliefs and practices to you. That wasn't really a feature in your That wasn't really a feature in your That wasn't really a feature in your home growing up. home growing up. home growing up. So, you're the kind of person who I'm So, you're the kind of person who I'm So, you're the kind of person who I'm trying really hard to contextualize for trying really hard to contextualize for trying really hard to contextualize for American culture here. So, you watch American culture here. So, you watch American culture here. So, you watch Jeopardy. That's a thing, right? Jeopardy. That's a thing, right? Jeopardy. That's a thing, right? And the question comes up, what is the And the question comes up, what is the And the question comes up, what is the first book of the Bible? first book of the Bible? first book of the Bible? And you think, that's a tough question. And you think, that's a tough question. And you think, that's a tough question. I sincerely have no idea. Well, you I sincerely have no idea. Well, you I sincerely have no idea. Well, you know, people who do religion at college know, people who do religion at college know, people who do religion at college might know that, but how would I know? might know that, but how would I know? might know that, but how would I know? And you you sincerely have no idea. And you you sincerely have no idea. And you you sincerely have no idea. You've You've never been to church. You've You've never been to church. You've You've never been to church. You've never picked up a Bible and read You've never picked up a Bible and read You've never picked up a Bible and read it. So, here I'm actually just it. So, here I'm actually just it. So, here I'm actually just describing a huge section of the describing a huge section of the describing a huge section of the population of Scotland. population of Scotland. population of Scotland. But also you have many people like that But also you have many people like that But also you have many people like that in the United States and many people in the United States and many people in the United States and many people across the Western world. across the Western world. across the Western world. So, imagine that that is you. So, imagine that that is you. So, imagine that that is you. And you are an adult. I have to And you are an adult. I have to And you are an adult. I have to contextualize adult. Correct? You need contextualize adult. Correct? You need contextualize adult. Correct? You need to get the details right. So, they would to get the details right. So, they would to get the details right. So, they would call them details. So, you're an adult call them details. So, you're an adult call them details. So, you're an adult and for whatever reason, you know, and for whatever reason, you know, and for whatever reason, you know, you're in your mid-30s and you end up at you're in your mid-30s and you end up at you're in your mid-30s and you end up at a church service and it's the first time a church service and it's the first time a church service and it's the first time you've been in that kind of a space.

you've been in that kind of a space. you've been in that kind of a space. So, what will that be like for you? So, what will that be like for you? So, what will that be like for you? What's it like for post-Christian What's it like for post-Christian What's it like for post-Christian Westerners to go to church for the first Westerners to go to church for the first Westerners to go to church for the first time? time? time? How do they make sense of what they see How do they make sense of what they see How do they make sense of what they see and hear there? and hear there? and hear there? And why is that question even worth And why is that question even worth And why is that question even worth asking? asking? asking? So, my own thinking about this um So, my own thinking about this um So, my own thinking about this um started when I was reading through the started when I was reading through the started when I was reading through the works of Abraham Kuyper. So, he was a works of Abraham Kuyper. So, he was a works of Abraham Kuyper. So, he was a Dutch um neo-Calvinist reformed Dutch um neo-Calvinist reformed Dutch um neo-Calvinist reformed theologian. theologian. theologian. He was born in the middle of the 19th He was born in the middle of the 19th He was born in the middle of the 19th century and he died in 1921. century and he died in 1921. century and he died in 1921. And when he was born, uh Christianity And when he was born, uh Christianity And when he was born, uh Christianity was the civic religion of the Dutch was the civic religion of the Dutch was the civic religion of the Dutch people. So, nominally, this is what most people. So, nominally, this is what most people. So, nominally, this is what most people were. people were. people were. Um but that idea died out over his Um but that idea died out over his Um but that idea died out over his lifetime. And the backdrop of his life lifetime. And the backdrop of his life lifetime. And the backdrop of his life was de-churching. It was increasing was de-churching. It was increasing was de-churching. It was increasing secularization. secularization. secularization. And um And um And um So, he died in 1921, but in 1909, So, he died in 1921, but in 1909, So, he died in 1921, but in 1909, there was a census of the Dutch there was a census of the Dutch there was a census of the Dutch population and it showed something that population and it showed something that population and it showed something that was historically new. And that was a was historically new. And that was a was historically new. And that was a segment of the population who identified segment of the population who identified segment of the population who identified as religious nuns.

as religious nuns. as religious nuns. So, these were in effect the third So, these were in effect the third So, these were in effect the third generation of a process of de-churching. generation of a process of de-churching. generation of a process of de-churching. So, their their grandparents regarded So, their their grandparents regarded So, their their grandparents regarded themselves as nominally Christian. themselves as nominally Christian. themselves as nominally Christian. But that was a kind of civic religious But that was a kind of civic religious But that was a kind of civic religious identity for them. And the grandparents identity for them. And the grandparents identity for them. And the grandparents had a basic Bible knowledge. You know, had a basic Bible knowledge. You know, had a basic Bible knowledge. You know, they knew that Genesis was the first they knew that Genesis was the first they knew that Genesis was the first book of the Bible. book of the Bible. book of the Bible. Um and they took for granted that their Um and they took for granted that their Um and they took for granted that their marriages would take place in churches marriages would take place in churches marriages would take place in churches and that their funerals would be and that their funerals would be and that their funerals would be Christian funerals. So, that was the Christian funerals. So, that was the Christian funerals. So, that was the grandparents. Then the the parents' grandparents. Then the the parents' grandparents. Then the the parents' generation after that minimally generation after that minimally generation after that minimally participated in the grandparents' civic participated in the grandparents' civic participated in the grandparents' civic religion. religion. religion. Um so, you know, they said grace before Um so, you know, they said grace before Um so, you know, they said grace before meals when the grandparents were meals when the grandparents were meals when the grandparents were visiting. But then the kids are like, visiting. But then the kids are like, visiting. But then the kids are like, "What are they doing?" Like, they don't "What are they doing?" Like, they don't "What are they doing?" Like, they don't do this normally. do this normally. do this normally. Um and and didn't pass on any Um and and didn't pass on any Um and and didn't pass on any intentional sense of Christian belief or intentional sense of Christian belief or intentional sense of Christian belief or practice to the grandchildren's practice to the grandchildren's practice to the grandchildren's generation. generation. generation. And the grandchildren then were the ones And the grandchildren then were the ones And the grandchildren then were the ones who'd come of age in 1909 and who ticked who'd come of age in 1909 and who ticked who'd come of age in 1909 and who ticked the none box in the census. the none box in the census. the none box in the census. So, they were the first to grow up So, they were the first to grow up So, they were the first to grow up without any explicit interaction with without any explicit interaction with without any explicit interaction with Christianity.

Christianity. Christianity. And they'd grown up without anyone And they'd grown up without anyone And they'd grown up without anyone reading the Bible to them, um, no one reading the Bible to them, um, no one reading the Bible to them, um, no one praying with them. They didn't take it praying with them. They didn't take it praying with them. They didn't take it for granted that their own, you know, for granted that their own, you know, for granted that their own, you know, big life events like getting married or big life events like getting married or big life events like getting married or being buried, that those would have being buried, that those would have being buried, that those would have anything to do with the church, either. anything to do with the church, either. anything to do with the church, either. And these teens just thought, we have a And these teens just thought, we have a And these teens just thought, we have a cultural identity. We're from Dutch cultural identity. We're from Dutch cultural identity. We're from Dutch culture and that's enough. culture and that's enough. culture and that's enough. Um, and that gives us everything that we Um, and that gives us everything that we Um, and that gives us everything that we need. need. need. And Kuyper's question then was, And Kuyper's question then was, And Kuyper's question then was, how do we reach these teenagers, this how do we reach these teenagers, this how do we reach these teenagers, this generation of where this new thing has generation of where this new thing has generation of where this new thing has happened? How do we reach the religious happened? How do we reach the religious happened? How do we reach the religious nuns? And he wrote this, uh, "We will nuns? And he wrote this, uh, "We will nuns? And he wrote this, uh, "We will make it impossible to work effectively make it impossible to work effectively make it impossible to work effectively on them if we do not make a serious on them if we do not make a serious on them if we do not make a serious attempt to comprehend and understand attempt to comprehend and understand attempt to comprehend and understand their lack of religion." their lack of religion." their lack of religion." So, what does it look like to make a So, what does it look like to make a So, what does it look like to make a serious attempt to understand someone's serious attempt to understand someone's serious attempt to understand someone's lack of religion? lack of religion? lack of religion? Um, what does that look like? Well, for Um, what does that look like? Well, for Um, what does that look like? Well, for Kuyper, it meant asking this question, Kuyper, it meant asking this question, Kuyper, it meant asking this question, what is it like for these teenagers then what is it like for these teenagers then what is it like for these teenagers then when they do, if they do end up going to when they do, if they do end up going to when they do, if they do end up going to church and that's the first time in church and that's the first time in church and that's the first time in their lives, what's that like for them? their lives, what's that like for them? their lives, what's that like for them? How do we understand the experience, um, How do we understand the experience, um, How do we understand the experience, um, in terms of what forms them and and in terms of what forms them and and in terms of what forms them and and their their um, their their um, their their um, um, how they bring this religious nun um, how they bring this religious nun um, how they bring this religious nun background with them.

background with them. background with them. And when Kuyper tried to answer that And when Kuyper tried to answer that And when Kuyper tried to answer that question, um, he came to this conclusion question, um, he came to this conclusion question, um, he came to this conclusion that for those teenagers, as is actually that for those teenagers, as is actually that for those teenagers, as is actually true for every single one of us, true for every single one of us, true for every single one of us, the cultures that we are shaped by the cultures that we are shaped by the cultures that we are shaped by play a formative role in how we play a formative role in how we play a formative role in how we experience church and how we make sense experience church and how we make sense experience church and how we make sense of what we see and hear there. Now, let of what we see and hear there. Now, let of what we see and hear there. Now, let me explain his argument, um, me explain his argument, um, me explain his argument, um, for you really briefly. for you really briefly. for you really briefly. It goes like this. It goes like this. It goes like this. For many centuries, For many centuries, For many centuries, Western people and Europeans in that Western people and Europeans in that Western people and Europeans in that period lived effectively effectively in period lived effectively effectively in period lived effectively effectively in Christendom culture. Christendom culture. Christendom culture. For centuries, Christianity had been the For centuries, Christianity had been the For centuries, Christianity had been the only show in town and it cast a shadow only show in town and it cast a shadow only show in town and it cast a shadow over all of European life. over all of European life. over all of European life. And um And um And um wherever you went in your ordinary wherever you went in your ordinary wherever you went in your ordinary everyday life, the the culture that you everyday life, the the culture that you everyday life, the the culture that you experienced assumed a sacred order that experienced assumed a sacred order that experienced assumed a sacred order that was rooted in Christian theology. was rooted in Christian theology. was rooted in Christian theology. So, you were formed by that culture and So, you were formed by that culture and So, you were formed by that culture and it gave you a set of intuitions about it gave you a set of intuitions about it gave you a set of intuitions about God, about yourself, God, about yourself, God, about yourself, about morality, about truth, about shame about morality, about truth, about shame about morality, about truth, about shame and guilt, and grace and forgiveness, and guilt, and grace and forgiveness, and guilt, and grace and forgiveness, about your your body and your soul, about your your body and your soul, about your your body and your soul, about hope, about what happens to you about hope, about what happens to you about hope, about what happens to you when you die.

when you die. when you die. And you simply absorbed those intuitions And you simply absorbed those intuitions And you simply absorbed those intuitions by being in the culture. There was the by being in the culture. There was the by being in the culture. There was the narrative that was always there being narrative that was always there being narrative that was always there being There was being played in the background There was being played in the background There was being played in the background and it was so constant that you didn't and it was so constant that you didn't and it was so constant that you didn't even notice it. It was But it was always even notice it. It was But it was always even notice it. It was But it was always there. there. there. And when you went to church then, And when you went to church then, And when you went to church then, Christian worship was something that was Christian worship was something that was Christian worship was something that was in step with that sacred order that was in step with that sacred order that was in step with that sacred order that was there in the background in the rest of there in the background in the rest of there in the background in the rest of your life. your life. your life. And church actually enabled you to make And church actually enabled you to make And church actually enabled you to make more sense of the life that you were more sense of the life that you were more sense of the life that you were living in the culture around the church. living in the culture around the church. living in the culture around the church. Uh so, Tim Keller's way of describing Uh so, Tim Keller's way of describing Uh so, Tim Keller's way of describing this this this was that was that was that in in Christendom Christianized culture, in in Christendom Christianized culture, in in Christendom Christianized culture, um the culture gave people a set of um the culture gave people a set of um the culture gave people a set of dots. dots. dots. So, intuitions on your value as a human So, intuitions on your value as a human So, intuitions on your value as a human or your sin or forgiveness or the or your sin or forgiveness or the or your sin or forgiveness or the afterlife or God. So, the the culture afterlife or God. So, the the culture afterlife or God. So, the the culture gives you all these dots and then the gives you all these dots and then the gives you all these dots and then the church's task is simply to join all of church's task is simply to join all of church's task is simply to join all of the dots. And this happens when you go the dots. And this happens when you go the dots. And this happens when you go to church and it's a relatively easy to church and it's a relatively easy to church and it's a relatively easy task in that sense.

task in that sense. task in that sense. Uh because it all that the church has to Uh because it all that the church has to Uh because it all that the church has to do for you is narrate for you explicitly do for you is narrate for you explicitly do for you is narrate for you explicitly what the culture had already given you what the culture had already given you what the culture had already given you implicitly. And the the coming together implicitly. And the the coming together implicitly. And the the coming together of the two is is really in its own way of the two is is really in its own way of the two is is really in its own way beautifully harmonious. It's not a beautifully harmonious. It's not a beautifully harmonious. It's not a jarring experience. jarring experience. jarring experience. So, in Kuyper's arguments, medieval So, in Kuyper's arguments, medieval So, in Kuyper's arguments, medieval Europeans often only went to church once Europeans often only went to church once Europeans often only went to church once a year. a year. a year. But when they did that, even that kind But when they did that, even that kind But when they did that, even that kind of annual experience had tremendous of annual experience had tremendous of annual experience had tremendous power to reach into their their lives. power to reach into their their lives. power to reach into their their lives. Because when it did so, it did not meet Because when it did so, it did not meet Because when it did so, it did not meet a whole load of culturally ingrained a whole load of culturally ingrained a whole load of culturally ingrained resistance to the gospel. resistance to the gospel. resistance to the gospel. And And And that's maybe a very different way of that's maybe a very different way of that's maybe a very different way of imagining medieval Europeans than than imagining medieval Europeans than than imagining medieval Europeans than than you might be used to. So, I go to church you might be used to. So, I go to church you might be used to. So, I go to church twice a Sunday throughout the whole twice a Sunday throughout the whole twice a Sunday throughout the whole year. year. year. And And And I grew up imagining that my medieval I grew up imagining that my medieval I grew up imagining that my medieval ancestors in Europe, well, they went to ancestors in Europe, well, they went to ancestors in Europe, well, they went to church a lot less often than that. So, church a lot less often than that. So, church a lot less often than that. So, only going to church once a year for only going to church once a year for only going to church once a year for them must have been kind of meaningless them must have been kind of meaningless them must have been kind of meaningless because of the infrequency.

because of the infrequency. because of the infrequency. But Kuyper challenged that. And his idea But Kuyper challenged that. And his idea But Kuyper challenged that. And his idea is that if you swim in thoroughly is that if you swim in thoroughly is that if you swim in thoroughly Christian waters all year, even a single Christian waters all year, even a single Christian waters all year, even a single there's there's so much juice that you there's there's so much juice that you there's there's so much juice that you can squeeze from even just one church can squeeze from even just one church can squeeze from even just one church service a year. service a year. service a year. But Kuyper saw that in his day all of But Kuyper saw that in his day all of But Kuyper saw that in his day all of that had changed. Cultural Christendom that had changed. Cultural Christendom that had changed. Cultural Christendom was gone. And the kind of secular was gone. And the kind of secular was gone. And the kind of secular culture that replaced it was a very culture that replaced it was a very culture that replaced it was a very different formative environment for different formative environment for different formative environment for people if they then would experience people if they then would experience people if they then would experience church. church. church. And the culture around the church was no And the culture around the church was no And the culture around the church was no longer a reliable formative environment. longer a reliable formative environment. longer a reliable formative environment. So, what does the church do about this? So, what does the church do about this? So, what does the church do about this? So, here Kuyper turns to the Bible. So, here Kuyper turns to the Bible. So, here Kuyper turns to the Bible. And he goes to the Old Testament and to And he goes to the Old Testament and to And he goes to the Old Testament and to the temple. the temple. the temple. And what he argued is that in the temple And what he argued is that in the temple And what he argued is that in the temple in the Old Testament, you have two in the Old Testament, you have two in the Old Testament, you have two things. You have a holy place. things. You have a holy place. things. You have a holy place. And in front of it, you have a And in front of it, you have a And in front of it, you have a forecourt. forecourt. forecourt. And those two things are connected. And those two things are connected. And those two things are connected. And if you're really paying attention, And if you're really paying attention, And if you're really paying attention, you can you can totally see where this you can you can totally see where this you can you can totally see where this is going. is going. is going. But the And and how he described this, But the And and how he described this, But the And and how he described this, if you go to the forecourt rather than if you go to the forecourt rather than if you go to the forecourt rather than the holy place, the forecourt doesn't the holy place, the forecourt doesn't the holy place, the forecourt doesn't need you to have the same kind of need you to have the same kind of need you to have the same kind of personal commitment, the same kind of personal commitment, the same kind of personal commitment, the same kind of intensity, the same kind of sharpness of intensity, the same kind of sharpness of intensity, the same kind of sharpness of heart and mind heart and mind heart and mind that you will have if you go into the that you will have if you go into the that you will have if you go into the holy place and take part there.

holy place and take part there. holy place and take part there. But nonetheless, the the forecourt basks But nonetheless, the the forecourt basks But nonetheless, the the forecourt basks in the glow of the holy place, and it's in the glow of the holy place, and it's in the glow of the holy place, and it's shaped by it, and it's actually a shaped by it, and it's actually a shaped by it, and it's actually a preparatory space. preparatory space. preparatory space. So, if you mill around in the forecourt, So, if you mill around in the forecourt, So, if you mill around in the forecourt, the forecourt gets you ready to enter the forecourt gets you ready to enter the forecourt gets you ready to enter the holy place. the holy place. the holy place. And if you had to define what the And if you had to define what the And if you had to define what the forecourt was, forecourt was, forecourt was, you you can't define it for very long you you can't define it for very long you you can't define it for very long before you have to talk about the holy before you have to talk about the holy before you have to talk about the holy place, cuz that's its whole purpose. place, cuz that's its whole purpose. place, cuz that's its whole purpose. It's about like if someone asked you, It's about like if someone asked you, It's about like if someone asked you, "Define a glove." "Define a glove." "Define a glove." Okay, you can talk about the, you know, Okay, you can talk about the, you know, Okay, you can talk about the, you know, the stitching and the fabric and so on, the stitching and the fabric and so on, the stitching and the fabric and so on, but at some point you have to talk about but at some point you have to talk about but at some point you have to talk about a hand, right? Cuz it only makes sense a hand, right? Cuz it only makes sense a hand, right? Cuz it only makes sense referentially. Otherwise, you know, referentially. Otherwise, you know, referentially. Otherwise, you know, gloves in a world without hands are also gloves in a world without hands are also gloves in a world without hands are also kind of pointless. kind of pointless. kind of pointless. So, Kuyper's argument was then that for So, Kuyper's argument was then that for So, Kuyper's argument was then that for centuries, centuries, centuries, the the culture of Europe's Christendom the the culture of Europe's Christendom the the culture of Europe's Christendom was a huge forecourt was a huge forecourt was a huge forecourt around the church. around the church. around the church. And it prepared people It was a culture And it prepared people It was a culture And it prepared people It was a culture that oriented people to cultus, to that oriented people to cultus, to that oriented people to cultus, to worship. And the two were connected in worship. And the two were connected in worship. And the two were connected in that way.

that way. that way. But that forecourt, he saw in 1909, had But that forecourt, he saw in 1909, had But that forecourt, he saw in 1909, had changed profoundly. changed profoundly. changed profoundly. It was still in many ways deeply shaped It was still in many ways deeply shaped It was still in many ways deeply shaped by Christianity, but it was not by Christianity, but it was not by Christianity, but it was not exclusively exclusively exclusively shaped by it. And the way that that shaped by it. And the way that that shaped by it. And the way that that works is really complex, but it's so works is really complex, but it's so works is really complex, but it's so important for you to grasp if you want important for you to grasp if you want important for you to grasp if you want to think about to think about to think about the benefit that we get from this the benefit that we get from this the benefit that we get from this thinking through it in our context. So, thinking through it in our context. So, thinking through it in our context. So, there are three things that are going on there are three things that are going on there are three things that are going on here, in this way of thinking about the here, in this way of thinking about the here, in this way of thinking about the change in the the kind of waters that we change in the the kind of waters that we change in the the kind of waters that we swim in around us. swim in around us. swim in around us. One is So, the first is this, that One is So, the first is this, that One is So, the first is this, that Christian intuitions Christian intuitions Christian intuitions remain part of the picture. So, they're remain part of the picture. So, they're remain part of the picture. So, they're still there in these murky cultural still there in these murky cultural still there in these murky cultural waters that we see in and secular waters that we see in and secular waters that we see in and secular secularization. secularization. secularization. So, these Christian ideas are still So, these Christian ideas are still So, these Christian ideas are still there. there. there. But, the fact that they are Christian But, the fact that they are Christian But, the fact that they are Christian was forgotten. was forgotten. was forgotten. And they And they And they people simply started to think of the people simply started to think of the people simply started to think of the heritage of Christianity as obvious, as heritage of Christianity as obvious, as heritage of Christianity as obvious, as self-evident. They're just universal. We self-evident. They're just universal. We self-evident. They're just universal. We just have these.

just have these. just have these. So, Christianity was still depended on So, Christianity was still depended on So, Christianity was still depended on for a lot, but Christianity was for a lot, but Christianity was for a lot, but Christianity was anonymized in the process. anonymized in the process. anonymized in the process. So, that's point one. Point two, Western So, that's point one. Point two, Western So, that's point one. Point two, Western people then set other people then set other people then set other guiding intuitions alongside the guiding intuitions alongside the guiding intuitions alongside the Christian ones. So, they are the values Christian ones. So, they are the values Christian ones. So, they are the values of Nietzschean atheism of Nietzschean atheism of Nietzschean atheism and ideas taken from Eastern and ideas taken from Eastern and ideas taken from Eastern philosophies, ideas borrowed from from philosophies, ideas borrowed from from philosophies, ideas borrowed from from Buddhism. Buddhism. Buddhism. Two, three, Two, three, Two, three, the the life-sustaining resources that the the life-sustaining resources that the the life-sustaining resources that people get from Christianity, people get from Christianity, people get from Christianity, which have been anonymized, but they're which have been anonymized, but they're which have been anonymized, but they're there and they work, those are used to there and they work, those are used to there and they work, those are used to shore up the deficits from other shore up the deficits from other shore up the deficits from other worldviews that cannot generate them. worldviews that cannot generate them. worldviews that cannot generate them. And they prop up those other worldviews. And they prop up those other worldviews. And they prop up those other worldviews. And those other worldviews, weirdly, are And those other worldviews, weirdly, are And those other worldviews, weirdly, are the things they get praised for the the things they get praised for the the things they get praised for the things they depend on the as though they things they depend on the as though they things they depend on the as though they produced them. produced them. produced them. So, in Kuyper's tradition, we call this So, in Kuyper's tradition, we call this So, in Kuyper's tradition, we call this borrowed Christian capital. borrowed Christian capital. borrowed Christian capital. So, this is happening to people all So, this is happening to people all So, this is happening to people all around us. around us. around us. And that kind of forecourt where all of And that kind of forecourt where all of And that kind of forecourt where all of this is going on produces a very this is going on produces a very this is going on produces a very particular kind of person.

particular kind of person. particular kind of person. So, the picture that you find in Kuyper So, the picture that you find in Kuyper So, the picture that you find in Kuyper is somebody who will quote Jesus one is somebody who will quote Jesus one is somebody who will quote Jesus one minute, "Turn the other cheek." Although minute, "Turn the other cheek." Although minute, "Turn the other cheek." Although obviously without realizing that they're obviously without realizing that they're obviously without realizing that they're quoting Jesus, but they are quoting him. quoting Jesus, but they are quoting him. quoting Jesus, but they are quoting him. And then in the next minute, they quote And then in the next minute, they quote And then in the next minute, they quote Nietzsche, "God is dead because we have Nietzsche, "God is dead because we have Nietzsche, "God is dead because we have killed him." killed him." killed him." And not really seeing that Jesus and And not really seeing that Jesus and And not really seeing that Jesus and Nietzsche are the two most incompatible Nietzsche are the two most incompatible Nietzsche are the two most incompatible people in history. Quoting to both people in history. Quoting to both people in history. Quoting to both anyway. anyway. anyway. And then they'll see someone that they And then they'll see someone that they And then they'll see someone that they hate get their comeuppance and say, "Ha, hate get their comeuppance and say, "Ha, hate get their comeuppance and say, "Ha, karma." karma." karma." So, let me give you an anecdotal example So, let me give you an anecdotal example So, let me give you an anecdotal example of this. of this. of this. Um not long ago I was listening to a a Um not long ago I was listening to a a Um not long ago I was listening to a a talk by a British academic, a religious talk by a British academic, a religious talk by a British academic, a religious nun. nun. nun. And he was speaking about how he became And he was speaking about how he became And he was speaking about how he became interested in Buddhism. interested in Buddhism. interested in Buddhism. And um he quickly became really cynical And um he quickly became really cynical And um he quickly became really cynical of the kind of Buddhism that you see a of the kind of Buddhism that you see a of the kind of Buddhism that you see a lot amongst religious nuns in British lot amongst religious nuns in British lot amongst religious nuns in British culture. So, that they could culture. So, that they could culture. So, that they could the dead giveaway that someone is a the dead giveaway that someone is a the dead giveaway that someone is a religious nun is usually if you go into religious nun is usually if you go into religious nun is usually if you go into their garden there'll be like a Buddha their garden there'll be like a Buddha their garden there'll be like a Buddha head or a Buddha statue. head or a Buddha statue. head or a Buddha statue. So, he became really cynical of this So, he became really cynical of this So, he became really cynical of this because he was really thinking about because he was really thinking about because he was really thinking about Buddhism in its substance. Um and you Buddhism in its substance. Um and you Buddhism in its substance. Um and you know, the Buddha's teaching is that you know, the Buddha's teaching is that you know, the Buddha's teaching is that you have to lessen your attachments to have to lessen your attachments to have to lessen your attachments to things. And you want to have fewer things. And you want to have fewer things. And you want to have fewer possessions.

possessions. possessions. And you know, if you if you add to your And you know, if you if you add to your And you know, if you if you add to your possessions by buying a Buddha statue, possessions by buying a Buddha statue, possessions by buying a Buddha statue, it's kind of ironic, right? And it's kind of ironic, right? And it's kind of ironic, right? And So, he became really cynical of the sort So, he became really cynical of the sort So, he became really cynical of the sort of British, you know, wafer-thin of British, you know, wafer-thin of British, you know, wafer-thin Buddhism that he saw around him. Buddhism that he saw around him. Buddhism that he saw around him. So, he decided that he was going to go So, he decided that he was going to go So, he decided that he was going to go to Southeast Asia and actually try and to Southeast Asia and actually try and to Southeast Asia and actually try and immerse himself in in the real deal in immerse himself in in the real deal in immerse himself in in the real deal in different Buddhist traditions. different Buddhist traditions. different Buddhist traditions. But then he said he came back to the UK But then he said he came back to the UK But then he said he came back to the UK from that and was cynical about that, from that and was cynical about that, from that and was cynical about that, too. too. too. And when he was describing why, he And when he was describing why, he And when he was describing why, he basically said this, "Well, in my basically said this, "Well, in my basically said this, "Well, in my experiences there, experiences there, experiences there, um they didn't treat all people as um they didn't treat all people as um they didn't treat all people as fundamentally equal regardless of their fundamentally equal regardless of their fundamentally equal regardless of their ethnicity or gender." ethnicity or gender." ethnicity or gender." And he spoke about these things simply And he spoke about these things simply And he spoke about these things simply as values. as values. as values. Okay. Okay. Okay. Um without realizing that what he is Um without realizing that what he is Um without realizing that what he is drawing on is borrowed Christian drawing on is borrowed Christian drawing on is borrowed Christian capital. capital. capital. Um Um Um And this is borrowed Christian capital And this is borrowed Christian capital And this is borrowed Christian capital in action as part of his reasoning for in action as part of his reasoning for in action as part of his reasoning for why he thinks that he doesn't want to be why he thinks that he doesn't want to be why he thinks that he doesn't want to be a Christian or a Buddhist. a Christian or a Buddhist. a Christian or a Buddhist. So, if you're that kind of religious So, if you're that kind of religious So, if you're that kind of religious nun, nun, nun, what's it like if you go to church for what's it like if you go to church for what's it like if you go to church for the first time?

the first time? the first time? Well, the the forecourt Well, the the forecourt Well, the the forecourt that someone like this has been shaped that someone like this has been shaped that someone like this has been shaped by is not a reliable formative by is not a reliable formative by is not a reliable formative environments for that for the first environments for that for the first environments for that for the first experience of church. experience of church. experience of church. It's a complex environment, complex It's a complex environment, complex It's a complex environment, complex formation, formation, formation, and all the ways that it anonymously and all the ways that it anonymously and all the ways that it anonymously Christianizes some parts of your Christianizes some parts of your Christianizes some parts of your imagination, and it fills other parts of imagination, and it fills other parts of imagination, and it fills other parts of your way of imagining the world with your way of imagining the world with your way of imagining the world with opposing intuitions. And if that's all opposing intuitions. And if that's all opposing intuitions. And if that's all that you have in your experience, then that you have in your experience, then that you have in your experience, then your first encounter of the church will your first encounter of the church will your first encounter of the church will be a really confusing one. be a really confusing one. be a really confusing one. So, for example, imagine a religious nun So, for example, imagine a religious nun So, for example, imagine a religious nun goes to church for the first time goes to church for the first time goes to church for the first time and hears about the combination of God's and hears about the combination of God's and hears about the combination of God's grace and God's righteousness. grace and God's righteousness. grace and God's righteousness. That person has been shaped by a culture That person has been shaped by a culture That person has been shaped by a culture that normalizes the idea of that normalizes the idea of that normalizes the idea of unconditional self-acceptance, unconditional self-acceptance, unconditional self-acceptance, and that in in some ways a kind of and that in in some ways a kind of and that in in some ways a kind of hollowed out um byproduct leftover of hollowed out um byproduct leftover of hollowed out um byproduct leftover of Christianity in in the past for that Christianity in in the past for that Christianity in in the past for that person. So, his first reaction to the person. So, his first reaction to the person. So, his first reaction to the idea that God in grace accepts people idea that God in grace accepts people idea that God in grace accepts people unconditionally, unconditionally, unconditionally, that kind of makes sense. I can get on that kind of makes sense. I can get on that kind of makes sense. I can get on board with that. Seems intuitive, at board with that. Seems intuitive, at board with that. Seems intuitive, at least at first glance.

least at first glance. least at first glance. But then, the same person also hears But then, the same person also hears But then, the same person also hears that the same God stands in judgment that the same God stands in judgment that the same God stands in judgment over him and demands his repentance and over him and demands his repentance and over him and demands his repentance and demands after that his obedience, and demands after that his obedience, and demands after that his obedience, and that is totally counterintuitive and that is totally counterintuitive and that is totally counterintuitive and repellent and offensive. repellent and offensive. repellent and offensive. And that person then And that person then And that person then really struggles to work out is the really struggles to work out is the really struggles to work out is the gospel good news or bad news? Do I like gospel good news or bad news? Do I like gospel good news or bad news? Do I like the gospel or hate the gospel? Do I the gospel or hate the gospel? Do I the gospel or hate the gospel? Do I agree with the gospel or am I repelled agree with the gospel or am I repelled agree with the gospel or am I repelled by the gospel? by the gospel? by the gospel? Right? It's like Right? It's like Right? It's like uh Gollum and the ring. uh Gollum and the ring. uh Gollum and the ring. So, if the forecourt has changed, and if So, if the forecourt has changed, and if So, if the forecourt has changed, and if it's no longer reliable, it's no longer reliable, it's no longer reliable, Kuyper's question at this point became Kuyper's question at this point became Kuyper's question at this point became how can the church build new forecourts? how can the church build new forecourts? how can the church build new forecourts? If we can't rely on the one that's there If we can't rely on the one that's there If we can't rely on the one that's there outside us outside the church. How do we outside us outside the church. How do we outside us outside the church. How do we create places where non-Christians can create places where non-Christians can create places where non-Christians can experience the shape of the Christian experience the shape of the Christian experience the shape of the Christian faith faith faith in ways that are more holistic and are in ways that are more holistic and are in ways that are more holistic and are more intentional before they have a more intentional before they have a more intentional before they have a first experience of church. first experience of church. first experience of church. How do we get people a a chance to taste How do we get people a a chance to taste How do we get people a a chance to taste the fruit the fruit the fruit before they go and behold the root?

before they go and behold the root? before they go and behold the root? How can we help people implicitly How can we help people implicitly How can we help people implicitly experience the Christian faith, the experience the Christian faith, the experience the Christian faith, the Christian gospel in a holistic way Christian gospel in a holistic way Christian gospel in a holistic way before they encounter it explicitly at before they encounter it explicitly at before they encounter it explicitly at church? church? church? Now, Kuyper posed those questions, and Now, Kuyper posed those questions, and Now, Kuyper posed those questions, and they're great questions. Um but he they're great questions. Um but he they're great questions. Um but he wasn't a missiologist. So, annoyingly, wasn't a missiologist. So, annoyingly, wasn't a missiologist. So, annoyingly, he didn't come up with a whole lot of he didn't come up with a whole lot of he didn't come up with a whole lot of answers. answers. answers. But it's great that he asked the But it's great that he asked the But it's great that he asked the questions. So, I read all of that, and questions. So, I read all of that, and questions. So, I read all of that, and if you want to read it, it's in his book if you want to read it, it's in his book if you want to read it, it's in his book Pro Rege. It was published by Lexham Pro Rege. It was published by Lexham Pro Rege. It was published by Lexham Press. So, it's in English. Press. So, it's in English. Press. So, it's in English. Um I I went away thinking about four Um I I went away thinking about four Um I I went away thinking about four courts in my own context. Um and I courts in my own context. Um and I courts in my own context. Um and I started to ask others to think with me started to ask others to think with me started to ask others to think with me about it. And one person I asked was Tim about it. And one person I asked was Tim about it. And one person I asked was Tim Keller. Keller. Keller. And then Tim went away and spoke about And then Tim went away and spoke about And then Tim went away and spoke about it with Kathy. it with Kathy. it with Kathy. And Kathy pointed out that American And Kathy pointed out that American And Kathy pointed out that American culture already has culture already has culture already has its own perfect illustration of the four its own perfect illustration of the four its own perfect illustration of the four court. And that is the thing that so court. And that is the thing that so court. And that is the thing that so many of you have in front of your many of you have in front of your many of you have in front of your houses, the porch. houses, the porch. houses, the porch. The front porch is is a place of low-key The front porch is is a place of low-key The front porch is is a place of low-key everyday hospitality, where trust is everyday hospitality, where trust is everyday hospitality, where trust is built, built, built, where where where people can get to know you and your people can get to know you and your people can get to know you and your family before they actually come into family before they actually come into family before they actually come into your home.

your home. your home. It's a halfway place between your home It's a halfway place between your home It's a halfway place between your home and the street. and the street. and the street. And it's the thing that can make you and And it's the thing that can make you and And it's the thing that can make you and your household more attentive to the your household more attentive to the your household more attentive to the needs of your neighbors. And it can be a needs of your neighbors. And it can be a needs of your neighbors. And it can be a blessing to your street. It can make blessing to your street. It can make blessing to your street. It can make your street safer. your street safer. your street safer. Can make your home less closed off and Can make your home less closed off and Can make your home less closed off and more readily hospitable to strangers. more readily hospitable to strangers. more readily hospitable to strangers. So, so Tim set out to write a two-part So, so Tim set out to write a two-part So, so Tim set out to write a two-part series for Gospel and Life on church series for Gospel and Life on church series for Gospel and Life on church porches, and he finished the first one porches, and he finished the first one porches, and he finished the first one um before he passed. And then I uh wrote um before he passed. And then I uh wrote um before he passed. And then I uh wrote this the follow-up article. Uh tried to this the follow-up article. Uh tried to this the follow-up article. Uh tried to do that in his place. do that in his place. do that in his place. And what we tried to do in those And what we tried to do in those And what we tried to do in those articles was set out why porches are articles was set out why porches are articles was set out why porches are necessary, we think, and what they're necessary, we think, and what they're necessary, we think, and what they're like. like. like. And thus far in the breakout today, I've And thus far in the breakout today, I've And thus far in the breakout today, I've tried to give you an impression of why I tried to give you an impression of why I tried to give you an impression of why I think they're necessary. think they're necessary. think they're necessary. Um culture is a formative environment. Um culture is a formative environment. Um culture is a formative environment. It's a cat to cat a call school for the It's a cat to cat a call school for the It's a cat to cat a call school for the intuitions that guide your life, and intuitions that guide your life, and intuitions that guide your life, and that's true of everyone. that's true of everyone. that's true of everyone. And in Western culture at the moment, And in Western culture at the moment, And in Western culture at the moment, it's like that, but in very far from it's like that, but in very far from it's like that, but in very far from ideal ways.

ideal ways. ideal ways. And people will get mixed messages about And people will get mixed messages about And people will get mixed messages about Christianity that are ingrained in their Christianity that are ingrained in their Christianity that are ingrained in their inner lives by coming from Western inner lives by coming from Western inner lives by coming from Western culture at large. So, the church needs culture at large. So, the church needs culture at large. So, the church needs to create porches where non-Christians to create porches where non-Christians to create porches where non-Christians can experience Christianity more can experience Christianity more can experience Christianity more holistically, more thickly, more holistically, more thickly, more holistically, more thickly, more intentionally, um intentionally, um intentionally, um uh lived uh lived uh lived than happens now in the mainstream than happens now in the mainstream than happens now in the mainstream culture around us. And our conviction culture around us. And our conviction culture around us. And our conviction was that it's part of the missionary was that it's part of the missionary was that it's part of the missionary task of the church that we create these task of the church that we create these task of the church that we create these porches. porches. porches. So, that's why they're why I think So, that's why they're why I think So, that's why they're why I think they're necessary. And secondly, what they're necessary. And secondly, what they're necessary. And secondly, what are they like? are they like? are they like? So, a porch is primarily So, a porch is primarily So, a porch is primarily and necessarily relational. and necessarily relational. and necessarily relational. So, relational before it's So, relational before it's So, relational before it's transactional. transactional. transactional. It's a relational place. It's a relational place. It's a relational place. Porches are places where non-Christians Porches are places where non-Christians Porches are places where non-Christians can see the gospel at work can see the gospel at work can see the gospel at work in two ways. And that Christians relate in two ways. And that Christians relate in two ways. And that Christians relate to one another, to one another, to one another, and you know, there we're thinking, and you know, there we're thinking, and you know, there we're thinking, like, what does Jesus say? By this shall like, what does Jesus say? By this shall like, what does Jesus say? By this shall all people know that you are my all people know that you are my all people know that you are my disciples if you have love one for disciples if you have love one for disciples if you have love one for another?

another? another? Okay, so the porches are relational Okay, so the porches are relational Okay, so the porches are relational places where non-Christians can see how places where non-Christians can see how places where non-Christians can see how we as believers relate to one another, we as believers relate to one another, we as believers relate to one another, but also secondly, where non-Christians but also secondly, where non-Christians but also secondly, where non-Christians can see how Christians relate to them. can see how Christians relate to them. can see how Christians relate to them. And where they can experience that in And where they can experience that in And where they can experience that in relationships. relationships. relationships. So, if the culture around us is this So, if the culture around us is this So, if the culture around us is this incoherent blend of turn the other incoherent blend of turn the other incoherent blend of turn the other cheek, God is dead, and karma, cheek, God is dead, and karma, cheek, God is dead, and karma, a porch has to be a place where in in a a porch has to be a place where in in a a porch has to be a place where in in a relational setting, non-Christians can relational setting, non-Christians can relational setting, non-Christians can can hear a very different picture can hear a very different picture can hear a very different picture together. Turn the other cheek because together. Turn the other cheek because together. Turn the other cheek because the living God shows grace to sinners. the living God shows grace to sinners. the living God shows grace to sinners. Right? People aren't won't hear that and Right? People aren't won't hear that and Right? People aren't won't hear that and experience that all in the same way in experience that all in the same way in experience that all in the same way in the culture around us. So, we have to the culture around us. So, we have to the culture around us. So, we have to create spaces where they will experience create spaces where they will experience create spaces where they will experience that. So, it has to be a place where people in So, it has to be a place where people in a relational sense a relational sense a relational sense can experience this, but also in that can experience this, but also in that can experience this, but also in that relational context, it has to be a place relational context, it has to be a place relational context, it has to be a place where non-Christians get the opportunity where non-Christians get the opportunity where non-Christians get the opportunity to talk, to talk, to talk, to ask, "Why are you like this?

to ask, "Why are you like this? to ask, "Why are you like this? I haven't heard anyone here talk about I haven't heard anyone here talk about I haven't heard anyone here talk about karma when they see someone, you know, karma when they see someone, you know, karma when they see someone, you know, someone who should be their enemy to me someone who should be their enemy to me someone who should be their enemy to me come undone. Um why do you Why do you come undone. Um why do you Why do you come undone. Um why do you Why do you treat other people like this? Why do you treat other people like this? Why do you treat other people like this? Why do you care about me? Why do you care about care about me? Why do you care about care about me? Why do you care about each other?" each other?" each other?" So, in that sense, the porch is a place So, in that sense, the porch is a place So, in that sense, the porch is a place that gives people the chance to talk that gives people the chance to talk that gives people the chance to talk explicitly about what in the porch explicitly about what in the porch explicitly about what in the porch they've experienced implicitly. they've experienced implicitly. they've experienced implicitly. Now, so far I'm talking about the Now, so far I'm talking about the Now, so far I'm talking about the principles of a porch, and I don't want principles of a porch, and I don't want principles of a porch, and I don't want this just to be an abstract idea in this this just to be an abstract idea in this this just to be an abstract idea in this talk. So, let me say this. The talking talk. So, let me say this. The talking talk. So, let me say this. The talking about those principles is essential in about those principles is essential in about those principles is essential in clarifying what a porch is not. clarifying what a porch is not. clarifying what a porch is not. So, I'm not talking about a catch-all So, I'm not talking about a catch-all So, I'm not talking about a catch-all term for every possible kind of term for every possible kind of term for every possible kind of outreach. outreach. outreach. Um in some places, you know, churches Um in some places, you know, churches Um in some places, you know, churches live in settings where you can sometimes live in settings where you can sometimes live in settings where you can sometimes hold your services outdoors. Believe it hold your services outdoors. Believe it hold your services outdoors. Believe it or not, we sometimes do this in or not, we sometimes do this in or not, we sometimes do this in Scotland, as well. Like, you have to get Scotland, as well. Like, you have to get Scotland, as well. Like, you have to get sanctified by the rain, you know, sanctified by the rain, you know, sanctified by the rain, you know, and the wind and the the snow. But, um and the wind and the the snow. But, um and the wind and the the snow. But, um some churches have the opportunity to do some churches have the opportunity to do some churches have the opportunity to do this.

this. this. That on its own, as wonderful as it That on its own, as wonderful as it That on its own, as wonderful as it might be, is not a porch. You know, just might be, is not a porch. You know, just might be, is not a porch. You know, just removing the walls doesn't change the, removing the walls doesn't change the, removing the walls doesn't change the, you know, if a religious non comes for you know, if a religious non comes for you know, if a religious non comes for the first time. Like, the first time. Like, the first time. Like, it's still the same kind of content and it's still the same kind of content and it's still the same kind of content and experience. And porches are have to experience. And porches are have to experience. And porches are have to exist before that. exist before that. exist before that. In the same kind of way, let's say a In the same kind of way, let's say a In the same kind of way, let's say a church has a stall in a public place church has a stall in a public place church has a stall in a public place that hands out leaflets to passersby that hands out leaflets to passersby that hands out leaflets to passersby that tells you, "We have services on that tells you, "We have services on that tells you, "We have services on Sunday at 11:00. Sunday at 11:00. Sunday at 11:00. And that's a really valuable thing, And that's a really valuable thing, And that's a really valuable thing, but by this definition, that I don't but by this definition, that I don't but by this definition, that I don't think that's a porch either. It could think that's a porch either. It could think that's a porch either. It could be, but it's not by necessity. be, but it's not by necessity. be, but it's not by necessity. Let's say a non-Christian passes, takes Let's say a non-Christian passes, takes Let's say a non-Christian passes, takes the leaflet, doesn't actually talk to the leaflet, doesn't actually talk to the leaflet, doesn't actually talk to the Christians, and walks on. There's the Christians, and walks on. There's the Christians, and walks on. There's something that's been conveyed about something that's been conveyed about something that's been conveyed about Christianity. You know, it's Christianity. You know, it's Christianity. You know, it's respectable, there's an invitation respectable, there's an invitation respectable, there's an invitation there. there. there. But that's very, very subtle. And what But that's very, very subtle. And what But that's very, very subtle. And what I'm talking about in the porch I'm talking about in the porch I'm talking about in the porch assumes that Christians and assumes that Christians and assumes that Christians and non-Christians will have a thicker sense non-Christians will have a thicker sense non-Christians will have a thicker sense of of of um relationship um relationship um relationship opportunity both to experience and to opportunity both to experience and to opportunity both to experience and to discuss before they go to church. And discuss before they go to church. And discuss before they go to church. And let's say the stall example of handing let's say the stall example of handing let's say the stall example of handing out leaflets is as important as it is, out leaflets is as important as it is, out leaflets is as important as it is, it's fundamentally transactional, it's fundamentally transactional, it's fundamentally transactional, whereas a porch is fundamentally whereas a porch is fundamentally whereas a porch is fundamentally relational.

relational. relational. Um it invites people to experience a Um it invites people to experience a Um it invites people to experience a community of relationships shaped by the community of relationships shaped by the community of relationships shaped by the gospel before they attend church. And it gospel before they attend church. And it gospel before they attend church. And it creates scope to discuss the hows and creates scope to discuss the hows and creates scope to discuss the hows and the whys of those relationships, and the whys of those relationships, and the whys of those relationships, and offers them a different kind of offers them a different kind of offers them a different kind of formative experience formative experience formative experience that challenges how they otherwise would that challenges how they otherwise would that challenges how they otherwise would have first tried to make sense of church have first tried to make sense of church have first tried to make sense of church in all of its weirdness. in all of its weirdness. in all of its weirdness. Now, for some concrete examples of this. Now, for some concrete examples of this. Now, for some concrete examples of this. So uh so Tim gave examples of things So uh so Tim gave examples of things So uh so Tim gave examples of things like Christian schools that take on like Christian schools that take on like Christian schools that take on non-Christian students, non-Christian students, non-Christian students, Christian ministries that meet the needs Christian ministries that meet the needs Christian ministries that meet the needs of the poor, of the poor, of the poor, um small group book clubs that expect a um small group book clubs that expect a um small group book clubs that expect a meaningful balance of Christians and meaningful balance of Christians and meaningful balance of Christians and non-Christians to be present. non-Christians to be present. non-Christians to be present. Um I want to give you a different Um I want to give you a different Um I want to give you a different example from my own experience in example from my own experience in example from my own experience in Scotland. Scotland. Scotland. So last year I went to a public lecture. So last year I went to a public lecture. So last year I went to a public lecture. It was held in a hotel in the middle of It was held in a hotel in the middle of It was held in a hotel in the middle of town, town, town, and the the speaker was this quite and the the speaker was this quite and the the speaker was this quite famous Christian writer. famous Christian writer. famous Christian writer. And the audience was pretty evenly And the audience was pretty evenly And the audience was pretty evenly matched. There were maybe 200 or so matched. There were maybe 200 or so matched. There were maybe 200 or so people there, pretty evenly matched people there, pretty evenly matched people there, pretty evenly matched Christians and non-Christians, and And Christians and non-Christians, and And Christians and non-Christians, and And Christians had been encouraged to invite Christians had been encouraged to invite Christians had been encouraged to invite their friends.

their friends. their friends. And um the speaker after the talk And um the speaker after the talk And um the speaker after the talk invited questions from the audience. And invited questions from the audience. And invited questions from the audience. And you know, he's kind of fiery in his own you know, he's kind of fiery in his own you know, he's kind of fiery in his own way. He said some spicy things, some way. He said some spicy things, some way. He said some spicy things, some very thought-provoking things. So, there very thought-provoking things. So, there very thought-provoking things. So, there was pushback from some of the Christian was pushback from some of the Christian was pushback from some of the Christian listeners as well as from some of the listeners as well as from some of the listeners as well as from some of the non-Christian listeners. non-Christian listeners. non-Christian listeners. Now, after the talk, I was standing in a Now, after the talk, I was standing in a Now, after the talk, I was standing in a group of friends. Um some of whom were group of friends. Um some of whom were group of friends. Um some of whom were Christians, some of whom weren't. Christians, some of whom weren't. Christians, some of whom weren't. And the Christians were in this group And the Christians were in this group And the Christians were in this group were having a sort of back and forth were having a sort of back and forth were having a sort of back and forth about what they thought of the lecture. about what they thought of the lecture. about what they thought of the lecture. And some of them really disagreed with And some of them really disagreed with And some of them really disagreed with some of the stuff the guy had said. And some of the stuff the guy had said. And some of the stuff the guy had said. And they disagreed with one another, as they disagreed with one another, as they disagreed with one another, as well. well. well. But it was really amicable and really But it was really amicable and really But it was really amicable and really fraternal. And they all obviously loved fraternal. And they all obviously loved fraternal. And they all obviously loved each other a lot. each other a lot. each other a lot. One of my friends in the group was uh One of my friends in the group was uh One of my friends in the group was uh was an atheist. was an atheist. was an atheist. And she was watching these Christians And she was watching these Christians And she was watching these Christians talking like this. And talking like this. And talking like this. And uh was uh was uh was weirded out, but very drawn to it. weirded out, but very drawn to it. weirded out, but very drawn to it. And she said And she said And she said in the middle of the group, in the middle of the group, in the middle of the group, "Intellectually, for me, my people are "Intellectually, for me, my people are "Intellectually, for me, my people are like secular, left-wing, atheist, like secular, left-wing, atheist, like secular, left-wing, atheist, progressives.

progressives. progressives. But we can't talk like this like you But we can't talk like this like you But we can't talk like this like you like you people do. Because in our like you people do. Because in our like you people do. Because in our group, it's all about and she did this group, it's all about and she did this group, it's all about and she did this and said purity of thought. and said purity of thought. and said purity of thought. And if you get anything wrong in the And if you get anything wrong in the And if you get anything wrong in the ideas that you hold together, you're ideas that you hold together, you're ideas that you hold together, you're out. out. out. So, we're all really like we can't have So, we're all really like we can't have So, we're all really like we can't have that kind of a conversation. that kind of a conversation. that kind of a conversation. So, she said, "Intellectually, those are So, she said, "Intellectually, those are So, she said, "Intellectually, those are my people. my people. my people. And then she said, 'But but socially, I And then she said, 'But but socially, I And then she said, 'But but socially, I kind of want Christians to be my people. kind of want Christians to be my people. kind of want Christians to be my people. Because I Where else can I talk like Because I Where else can I talk like Because I Where else can I talk like this?'" And this was a porch. It was a pop-up And this was a porch. It was a pop-up porch, porch, porch, a one-off kind of thing, but it was a a one-off kind of thing, but it was a a one-off kind of thing, but it was a porch. It was a brief experience of um porch. It was a brief experience of um porch. It was a brief experience of um relationships relationships relationships where the gospel was obviously at work where the gospel was obviously at work where the gospel was obviously at work and how the Christians were treating one and how the Christians were treating one and how the Christians were treating one another, another, another, but also in how they were treating her. but also in how they were treating her. but also in how they were treating her. And she couldn't help but notice the And she couldn't help but notice the And she couldn't help but notice the lack of brittleness lack of brittleness lack of brittleness that somehow these Christians were able that somehow these Christians were able that somehow these Christians were able to draw on and how they're related to to draw on and how they're related to to draw on and how they're related to another, even the boldness they had in another, even the boldness they had in another, even the boldness they had in in disagreeing with quite a famous in disagreeing with quite a famous in disagreeing with quite a famous person from their tribe. Which in their person from their tribe. Which in their person from their tribe. Which in their in her atheist circles you you just in her atheist circles you you just in her atheist circles you you just couldn't do, never mind disagreeing with couldn't do, never mind disagreeing with couldn't do, never mind disagreeing with one another.

one another. one another. And And And she was curious about the resources that she was curious about the resources that she was curious about the resources that seemed to be there in the background seemed to be there in the background seemed to be there in the background that these Christians had that her tribe that these Christians had that her tribe that these Christians had that her tribe doesn't have. doesn't have. doesn't have. And you know what I really hope for my And you know what I really hope for my And you know what I really hope for my friend is that if she crossed the front friend is that if she crossed the front friend is that if she crossed the front door, door, door, if she went to church, if she went to church, if she went to church, into the worshipping life of the church, into the worshipping life of the church, into the worshipping life of the church, she would not be surprised to find that she would not be surprised to find that she would not be surprised to find that what she experienced there in the pop-up what she experienced there in the pop-up what she experienced there in the pop-up porch is just a faint glimmer of of what porch is just a faint glimmer of of what porch is just a faint glimmer of of what God is like, the God of the gospel. God is like, the God of the gospel. God is like, the God of the gospel. Um that he is not brittle in how he Um that he is not brittle in how he Um that he is not brittle in how he relates to us. relates to us. relates to us. That's a That's a That's a That's a one one example from recent That's a one one example from recent That's a one one example from recent experience, but you know, I think we can experience, but you know, I think we can experience, but you know, I think we can see this in the New Testament, okay? see this in the New Testament, okay? see this in the New Testament, okay? So, in Acts 19, there's this passing So, in Acts 19, there's this passing So, in Acts 19, there's this passing reference that I think is really reference that I think is really reference that I think is really glorious. And it's from Paul as in glorious. And it's from Paul as in glorious. And it's from Paul as in Ephesus, and he spent time in the Ephesus, and he spent time in the Ephesus, and he spent time in the synagogue trying to reason with people synagogue trying to reason with people synagogue trying to reason with people there about Christ from the scriptures, there about Christ from the scriptures, there about Christ from the scriptures, but then he has to move on from that. but then he has to move on from that. but then he has to move on from that. And there are a couple of verses where And there are a couple of verses where And there are a couple of verses where Luke says that Paul set up shop in the Luke says that Paul set up shop in the Luke says that Paul set up shop in the lecture hall of Tyrannus, and he was lecture hall of Tyrannus, and he was lecture hall of Tyrannus, and he was there for 2 years.

there for 2 years. there for 2 years. And you know, in Greco-Roman culture, And you know, in Greco-Roman culture, And you know, in Greco-Roman culture, these lecture halls are kind of these lecture halls are kind of these lecture halls are kind of philosophy as schools of life where you philosophy as schools of life where you philosophy as schools of life where you could turn up and take classes, and it's could turn up and take classes, and it's could turn up and take classes, and it's kind of a business of your Tyrannus. kind of a business of your Tyrannus. kind of a business of your Tyrannus. So, Paul goes there, the place that the So, Paul goes there, the place that the So, Paul goes there, the place that the the the pagan Greeks and Romans go, the the pagan Greeks and Romans go, the the pagan Greeks and Romans go, um and and sets up a porch. But not as a um and and sets up a porch. But not as a um and and sets up a porch. But not as a pop-up porch, it's actually a 2-year pop-up porch, it's actually a 2-year pop-up porch, it's actually a 2-year effort for him. effort for him. effort for him. Now, there there are lots of different Now, there there are lots of different Now, there there are lots of different ways that you can build porches. ways that you can build porches. ways that you can build porches. There's abundant scope for complexity, There's abundant scope for complexity, There's abundant scope for complexity, for scale. You know, a large-scale event for scale. You know, a large-scale event for scale. You know, a large-scale event like a public lecture in a hotel takes a like a public lecture in a hotel takes a like a public lecture in a hotel takes a lot of resources and planning, and it lot of resources and planning, and it lot of resources and planning, and it assumes a network of Christians who have assumes a network of Christians who have assumes a network of Christians who have meaningful friendships with meaningful friendships with meaningful friendships with non-Christians in their neighbors. non-Christians in their neighbors. non-Christians in their neighbors. But not all porches need that level of But not all porches need that level of But not all porches need that level of organization. And actually something organization. And actually something organization. And actually something that Tim pointed out was that the that Tim pointed out was that the that Tim pointed out was that the original model of the porch in the New original model of the porch in the New original model of the porch in the New Testament is simply Testament is simply Testament is simply what he called a highly hospitable what he called a highly hospitable what he called a highly hospitable Christian home. Christian home. Christian home. A place to which non-believing neighbors A place to which non-believing neighbors A place to which non-believing neighbors and colleagues are constantly invited and colleagues are constantly invited and colleagues are constantly invited and where Christian faith is and where Christian faith is and where Christian faith is unselfconsciously modeled and discussed.

unselfconsciously modeled and discussed. unselfconsciously modeled and discussed. And maybe here in in your American And maybe here in in your American And maybe here in in your American context, context, context, maybe your metaphorical porch is also maybe your metaphorical porch is also maybe your metaphorical porch is also literally your porch. literally your porch. literally your porch. Um you know, to go back to where I Um you know, to go back to where I Um you know, to go back to where I started with my Canadian friends and his started with my Canadian friends and his started with my Canadian friends and his neighbor's porch, neighbor's porch, neighbor's porch, you know, for him this was like he you know, for him this was like he you know, for him this was like he didn't even think about what had didn't even think about what had didn't even think about what had happened at first. You know, we just happened at first. You know, we just happened at first. You know, we just went to his neighbor's porch and spent 3 went to his neighbor's porch and spent 3 went to his neighbor's porch and spent 3 minutes talking and I was like bedazzled minutes talking and I was like bedazzled minutes talking and I was like bedazzled by this experience. It was so weird and by this experience. It was so weird and by this experience. It was so weird and so interesting for me from, you know, so interesting for me from, you know, so interesting for me from, you know, Scottish culture. Scottish culture. Scottish culture. And um he was kind of surprised by how And um he was kind of surprised by how And um he was kind of surprised by how how big a deal I thought this was um how big a deal I thought this was um how big a deal I thought this was um and how blown away I was by the and how blown away I was by the and how blown away I was by the experience of unexpected hospitality experience of unexpected hospitality experience of unexpected hospitality because his neighbor was she was just because his neighbor was she was just because his neighbor was she was just being herself. It was completely being herself. It was completely being herself. It was completely unselfconscious. unselfconscious. unselfconscious. But the structure of the porch enabled But the structure of the porch enabled But the structure of the porch enabled her to come into my world and to bring her to come into my world and to bring her to come into my world and to bring me kind of into hers. me kind of into hers. me kind of into hers. And so I was telling my my friend like And so I was telling my my friend like And so I was telling my my friend like this is crazy. This is amazing that that this is crazy. This is amazing that that this is crazy. This is amazing that that you have this in your culture. you have this in your culture. you have this in your culture. And he said, And he said, And he said, "Oh yeah, actually. So my neighbor, like "Oh yeah, actually. So my neighbor, like "Oh yeah, actually. So my neighbor, like she's not a a Christian.

she's not a a Christian. she's not a a Christian. And actually when we first moved in, And actually when we first moved in, And actually when we first moved in, she was really skeptical of us because she was really skeptical of us because she was really skeptical of us because I'm a pastor and she was a bit weirded I'm a pastor and she was a bit weirded I'm a pastor and she was a bit weirded out by having these people live next out by having these people live next out by having these people live next door. door. door. But actually we just talk on the porch But actually we just talk on the porch But actually we just talk on the porch all the time and um all the time and um all the time and um she's softened up a lot. I would just she's softened up a lot. I would just she's softened up a lot. I would just say we're friends now. say we're friends now. say we're friends now. Um Um Um and we get along well. So my friend in and we get along well. So my friend in and we get along well. So my friend in an unselfconscious way was also just an unselfconscious way was also just an unselfconscious way was also just being himself but had a porch that being himself but had a porch that being himself but had a porch that enabled him to be himself in some kind enabled him to be himself in some kind enabled him to be himself in some kind of third space of third space of third space that then brought his neighbor into his that then brought his neighbor into his that then brought his neighbor into his world. world. world. Now, Now, Now, I want to to close with an appeal. I want to to close with an appeal. I want to to close with an appeal. Um I am constantly looking for examples Um I am constantly looking for examples Um I am constantly looking for examples of porches cuz there of porches cuz there of porches cuz there there are so many ways that the gospel there are so many ways that the gospel there are so many ways that the gospel spreads in all of your different spreads in all of your different spreads in all of your different contexts. contexts. contexts. Um if you have a porch porches even Um if you have a porch porches even Um if you have a porch porches even better in your church, um I would love better in your church, um I would love better in your church, um I would love to hear about it. Um so if you see me to hear about it. Um so if you see me to hear about it. Um so if you see me walking around and um walking around and um walking around and um over the rest of TGC, please tell me over the rest of TGC, please tell me over the rest of TGC, please tell me about your porch. Um if you if you about your porch. Um if you if you about your porch. Um if you if you Google me, you can find my email address Google me, you can find my email address Google me, you can find my email address or you can reach out to me on Twitter.

or you can reach out to me on Twitter. or you can reach out to me on Twitter. Um I'm constantly looking for this. Um Um I'm constantly looking for this. Um Um I'm constantly looking for this. Um and I'm trying to collect good resources and I'm trying to collect good resources and I'm trying to collect good resources of of examples of porches. Um so please of of examples of porches. Um so please of of examples of porches. Um so please don't be shy. Um I would love to hear don't be shy. Um I would love to hear don't be shy. Um I would love to hear about it. about it. about it. Um so thank you for coming um for your Um so thank you for coming um for your Um so thank you for coming um for your attention. I really appreciate it. I'm attention. I really appreciate it. I'm attention. I really appreciate it. I'm really really really it's just a pleasure to be here um at it's just a pleasure to be here um at it's just a pleasure to be here um at TGC and to be able to fellowship with TGC and to be able to fellowship with TGC and to be able to fellowship with you all to think together. Um can I just you all to think together. Um can I just you all to think together. Um can I just pray as we close? Lord our God, our almighty Father, um Lord our God, our almighty Father, um the one who sends truth and light into the one who sends truth and light into the one who sends truth and light into our world. our world. our world. We thank you for your gospel. We thank We thank you for your gospel. We thank We thank you for your gospel. We thank you for your church. We thank you for you for your church. We thank you for you for your church. We thank you for your love for the world and so you sent your love for the world and so you sent your love for the world and so you sent your son into it. your son into it. your son into it. Thank you for um Thank you for um Thank you for um what we can see in your word when we what we can see in your word when we what we can see in your word when we think about the temple and the holy think about the temple and the holy think about the temple and the holy place and forecourts for we see in the place and forecourts for we see in the place and forecourts for we see in the example of um people like Paul in Acts example of um people like Paul in Acts example of um people like Paul in Acts and for all the things that you're doing and for all the things that you're doing and for all the things that you're doing still through your spirit and through still through your spirit and through still through your spirit and through your words in the lives of your people. your words in the lives of your people. your words in the lives of your people. We thank you that you are supremely We thank you that you are supremely We thank you that you are supremely hospitable. That you've shown hospitable. That you've shown hospitable. That you've shown hospitality to us. That your son came hospitality to us. That your son came hospitality to us. That your son came into this world to be the the host who into this world to be the the host who into this world to be the the host who showed us hospitality by laying down his showed us hospitality by laying down his showed us hospitality by laying down his life for us.

life for us. life for us. So Lord, give us wisdom and give us So Lord, give us wisdom and give us So Lord, give us wisdom and give us prudence. Give us passion and creativity prudence. Give us passion and creativity prudence. Give us passion and creativity in thinking about porches for our in thinking about porches for our in thinking about porches for our churches in all the different contexts churches in all the different contexts churches in all the different contexts that you've called us in where you are that you've called us in where you are that you've called us in where you are work. So Lord, we pray that you would work. So Lord, we pray that you would work. So Lord, we pray that you would bless us. Bless our our reflections, the bless us. Bless our our reflections, the bless us. Bless our our reflections, the rest of our time together at TGC. And we rest of our time together at TGC. And we rest of our time together at TGC. And we pray for this in Jesus' name. Amen.