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Tales of Adventure Blog

Disturb us, Lord, when
We are too pleased with ourselves,
When our dreams have come true
Because we dreamed too little,
When we arrived safely
Because we sailed too close to the shore.

Disturb us, Lord, when
with the abundance of things we possess
We have lost our thirst
For the waters of life;
Having fallen in love with life,
We have ceased to dream of eternity
And in our efforts to build a new earth,
We have allowed our vision
Of the new Heaven to dim.

Disturb us, Lord, to dare more boldly,
To venture on wilder seas
Where storms will show Your mastery;
Where losing sight of land,
We shall find the stars.

We ask you to push back
The horizons of our hopes;
And to push back the future
In strength, courage, hope, and love.

This we ask in the name of our Captain,
Who is Jesus Christ.

 

Filtering by Category: Important Players

Un-Famous at Seattle Pacific University

Matthew Overton

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A few weeks ago I was able to attend a gathering at Seattle Pacific University called UnFamous. It was a gathering of institutional leaders (seminaries, colleges, foundations), social enterprise practitioners, and other folks with varying degrees of interest in whether or not the church can serve as an effective vehicle/partner for social enterprise from a faith based perspective. It was a good use of time.

The gathering was something I had instigated because a local trust, the Murdock Trust, had offered out loud in front of me to host such a gathering. I called them up a while later and asked if they were serious about that offering. When they said they were, I acknowledged that I was not such a person to lead that gathering, but that I knew people who were and the ball started rolling. The ball eventually stopped in Seattle with a gathering of about 55 folks.

There were three main components to the gathering. Key partners listened to the overall conversations going on and gave plenary sessions (20-25 minutes) on what they were digesting. Practitioners of social enterprise delivered 10 minute Ted Talks about their particular expressions of social enterprise in the church. There were also break out groups on the last day where we tried to decide what the action points for this kind of movement needed to be going forward.

There are several things you should know about this gathering:

1.) It was one of the first of its kind and it signals that the conversation about social enterprise in the church is starting to gain traction. I do not recall a time I felt less isolated as a faith based practitioner of social enterprise than at this gathering. There are many Christian ministries that gather around helping people talk about faith and work, there are not a lot actually combining the two. This kind of work is well off the maps of many faith based institutions…and it shouldn’t be.

2.) It was diverse. We had a good representation of race, gender, socio-economic status. This produced respectful but intense conversations about a whole variety of topics. Some people in the room disagreed about the nature of reconciliation. There was some tension between various minority groups with one another. There were thick discussions about access to capital for minorities and divergent contexts when it comes to churches thinking about social enterprise. We even delved into reparations late one evening. Yet, despite all that difference (and I am sure there was much conversation that I was rightfully not privy to as a white dude) those conversations were done well, I think, in the spirit of the gospel. No one was treated as enemy, but truths were told. Good work was done.

3.) Secondary Diversity- There was also a clear sense of diversity in terms of economics and even defining social enterprise. A number of folks disagreed about what to call this kind of faith based work. Some called it “redemptive entrepreneurship”. Others called it, “Christian social enterprise”. Some folks felt that they didn’t want any sort of separate Christian terminology applied to social entrepreneurship at all. They simply felt that Christians need to simply engage the good work that God is doing in the world and that as long as it is good, why should we put our separate label on it. I share some of these same suspicions, but not all of them. We also had differing senses about what social enterprise even means. Is it for-profit, non-profit, etc? Must it be overtly social justice oriented or simply seeking the betterment of all with a justice bent?

4.) It was fruitful- As I mentioned earlier, people that do the work that I do often feel pretty isolated in their work. For the past 5 years I have often felt that while I knew others were out there doing similar work, I didn’t know exactly where they were. Many times I initiated conversations with various economic networks and foundations in the church, and even donors, and I found them to be confused by what I was talking about. The idea that you could do ministry and business as the same vehicle was foreign to them. So, while the diversity of the gathering produced some tension and loving conflict and while it felt a little all over the place at times, it did manage to connect previously isolated networks. This was liberating and exciting. It was thrilling to see the diverse expressions of social enterprise within the church.

5.) It was preliminary- To me, it felt like we need more of these gatherings. I think we need 5 or 6 of these a year around the United States for the next 5 years. I am not sure that mass gatherings (500-6,000) are what is needed in this kind of space. We need gatherings that feel more intimate and contextual/regional. I would think that we need to maintain a high degree of diversity, but we might need to gather around more focused ministry goals or regional areas where collaboration might lead to leveraged impact. We would especially need a greater number of true investors at these gathering and folks inside and outside the church. True leveraged impact through cooperative collaboration will not be possible without that kind of cross-pollination. Some of those important focus points.

5.) It reminded me how unique the Forge ministry is- One of the things that surprised me at this gathering and that continues to surprise me is that there are not many people who have intentionally combined ecclesial work with economics the way that I have through the Forge. I remain convinced that what I have done seems obvious and that there must be folks out there doing this similarly to us, but I haven’t found them yet. It’s also the fact that we are embedded inside a church (though we are a separate 501c3) that also makes us unique. This is not to say that our work is better or unique in that nature of the work itself. There are many teen job programs that at least have some foot in the marketplace. But, the context, intentionality, and focused theological reflection on our work are particularly unique so far.

Last, here is the link to the “Ted” style talk that I delivered.

See you at the next gathering!!!

The Matryoshka Haus: A Community of Innovation

Matthew Overton

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About a year ago I was made aware of a group of folks working on solving social problems together as a human network. The place was called Matryoshka. If you don't know what a Matryoshka is, its a Russian nesting doll. On two different legs of my trip to the U.K. I was able to meet with folks from Matryoshka to better understand who they are and what they are doing. Let's start with the basics.

Matryoshka is a community that began with the work of a woman named Shannon Hopkins. Creatively working in the U.K. she created a pub initiative that helped fight human trafficking and a creative arts project called, "Doxology". She learned she had a knack for this kind of social impact work and that she was adept at gathering others who were interested in this kind of work as well. Overt time a community began to develop of people who were skilled at collaboratively working on engaging social problems in area.

Today, Matryoshka is housed in its own space in the Canary wharf area of London. They have a co-working space that includes folks inside and outside Matryoshka's direct network. Many of these folks are engaged with Christian faith, but others are not. That characteristic is not considered a necessity to solving pressing issues. What is clear to me is that their faith does inform both the work that they do and the way that they gather in intentional community. Matryoshka uses this co-working model to sustain part of its operations, but the majority of their sustainability comes from what they produce.

Matryoshka has begun to develop tools to help non-profits create solutions to intractable social problems and to figure out how to better measure the impact of their work. They sell these tools to organizations throughout the U.K. and the U.S. as well.

There are a number of organizations that are designing tools to help faith based organizations ideate and innovate, but what makes Matryoshka unique is that the people that design their tools are people who are on the ground and have experience practicing social innovation. They are actually engaged in the work on the ground.

Many folks who are beginning to design tools in the U.S. have not themselves actually built any social change organizations or enterprises. It is far more likely that they are able to design tools because they have the time to do so (afforded by their institution) and access to larger institutional funding. This is not necessarily a bad thing, but I often wish that practitioners of innovation were the ones designing tools rather than exclusively research institutions or large ministry companies. My own sense is that if practitioners were at least more heavily involved in the design process and testing process that significantly different tools and ideation processes might be developed.

My hope is that research institutions will begin to creatively partner with those that are doing the innovation work to generate ideas and gatherings that might help other individuals do similar kinds of work more effectively. Social innovators who are on the ground take a ton of risk and invest loads of blood, sweat, and tears in their work and they should have a seat at the table to share their expertise when they can. They not only have a clearer sense of what is possible, but also are the embodiement of the passion and ethos that is required to make this kind of work happen. That spirit, or elan, is not something that is reproducible and I am not sure that it is possible to do this kind of work without it. Last, its worth noting that in Matryoshka's early days it was Christian institutions that pulled funding away from their trafficking initiative because it overemphasized social justice. It is important to understand that many Christian practitioners of social innovation are seeking to avoid the church and have often been burned by it. One of the reasons that I think involving and funding practitioners matters is that generally speaking Christian companies and learning institutions are generally not very good at finding, reaching, and involving these sorts of outsiders.

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For Youth Ministry Innovators, the hope is that we can begin to utilize some of the tools that Matryoshka has designed as we work with churches and youth ministries that are seeking to impact their localized communities through the work of their churches. I also hope we can be a helpful conversation partner with Matryoshka to help them reflect theologically on the work that they are doing.

Regardless of what happens, they are doing amazing Kingdom work.  They work collaboratively on problems that each of them faces, they have common gatherings and meals together, and they have a well developed sense of their values:

-They believe that social innovation is a tangible expression of God's Kingdom.

-All people are designed to do good work.

-Hospitality is critical and their community is shaped by the radical welcome of God in Christ.

-Christian Social Innovation is a particular kind of innovation that is guided by the life and work of Jesus.

-The process of innovation involves critical discernment, imagintion, creation, and inspiring future expressions of Kingdom work in others.

Matryoshka is a fabulous organization and one of the most unique expressions of the gospel that I have ever seen. We hope to continue to partner with them in some way moving forward.

 

Sabbatical 2018

Matthew Overton

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I haven't written in a while because I have been on a sabbatical around the U.S. and in the U.K. Mainly I am relaxing with family and writing here and there as well as exploring new places and old places that feel like home. But, part of what I have also been doing is meeting with some folks from different institutions who are interested in Christian Social Enterprise and the work that I have been doing with my team in Washington.

Over the coming weeks I plan on writing a number of posts about those conversations and some growing thoughts that I have been having. Below I am going to list the folks that I am meeting with and lay out some of what I plan on posting about in relation to them. There will also be a couple of guest posts that I have requested.

1. Dave Odom- Dave is the director of the Duke's Faith and Leadership initiatives at Duke University. That initiative is funded by the Lilly Endowment. Dave's main job, as I understand it, is to help improve institutional leadership of every kind in the North American church. He is really good at listening and grabbing ahold of what is at work in new developments in the American church.

2. Abigail Visco Rusert- Abigail is the Director for the Institute for Youth Ministry at Princeton Theological Seminary. She is heavily involved with new youth ministry projects at the seminary.

3. Jonny Baker- Jonny was/is a big figure in the Emerging Church movement in the U.K. He is currently directing the training program for the Church Missionary Society that is training pioneering leaders in the U.K. I am rarely excited to meet with someone. I started reading Jonny's blogs and looking at his stuff related to Proost back in 2002 and am always impressed with his work.

4. Greg Jones- Greg is kind of leadership guru. He has lead Duke Divinity and most recently was the Executive Vice President and Provost of Baylor University. He is helping to coach me in how to build this crazy thing that I have started.

5. Steve Chalke- Steve is the head of one of the largest non-profits (Oasis) in the United Kingdom. He is an amazing speaker and author. I think he is the Rob Bell of the U.K. (love it or hate it is up to you) and many American Christians have no idea who he is. I want to explore with him how he has kept so many missional ministries connected to a local church.

6. Church of Scotland- I hope to meet with some folks from the "Go For It" initiative about their work. I love the Church of Scotland having worked in Scotland doing missionary work for a brief time. I would love to help them with unleashing the idea of social enterprise in the Church of Scotland.

7. Homeboy Industries- This opportunity hasn't been set up yet, but I am trying to meet up with someone from their business end of operations to understand how they have strung together their organization. It would be amazing to get a chance to speak with them. I also have never been to Homeboy despite having Father Boyle come and speak at our church. I am hoping to get a feel not just for the business side of things, but for the atmosphere of the place. We will see!

8. Matryoshka Haus- I don't even know how to describe this community except to say that it is a co-working space in that sustains itself by designing tools for non-profits to better measure the impact of their ministries. They are also really good with design thinking in the startup process. I am hopeful that I can help them in some small way to think theologically (as a practitioner) about how they design their tools.

 

Hopefully, something in this mix interests you! It's been exciting so far. I almost (ALMOST) can't wait to get back to work!