For almost two years I have been writing about the challenges facing our presbytery as we adapt to a new context for mission - what I have called "the new apostolic age." I have talked about those changes in our society that have led to the marginalization of the church from its previous at the center of American society. I have talked about how marginalization presents not only challenges but exciting opportunities to embrace the mission posture of the early church. I have dubbed that model the "inside-out" church, which sees the church's primary function not to serve its own members, but to mobilize its members to serve Christ in the world. Last summer, I wrote a series of essays on "sticky" or "Velcro" mission - mission that builds relationships with those being served and invites them to participate in the mission. Last fall, I began a series of columns on combatting the "downward spiral of negativity" in congregations and to help reframe our perspective on what God is doing in the church.

There is yet another dimension of transformation awaiting the church that is truly missional, that seeks to serve Christ in the world. That is the call to become an "upside-down" church.

It is fitting to begin outlining this transformation in the season of Lent, when we join with Christ in his journey of self-giving love to Jerusalem and the cross. Just as the "inside-out" church leaves its location to join Christ in his mission in the world, so the "upside-down" church follows Christ in leaving its position of power and privilege for the sake of God's mission.

This is a profound rethinking of the church and one that is perhaps even more difficult than becoming an "inside-out" church. An "upside-down" church follows the model of Jesus of which Paul writes to the Philippians:

3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. 5 Let the same mind be in you that was in Christ Jesus,

The Greek word Paul uses in verse 7 is kenos, a word which refers both to the pouring out or emptying of a vessel as well as to a condition lacking power, privilege, or wealth. It is the word used by Mary when she sang of the day the Lord was bringing in which the hungry are filled with good things but the rich are sent away empty ( kenous). An upside-down church is a kenotic church that voluntarily abdicates power, privilege, and prestige to follow Christ's path of humility and self-giving.