|1. Man is struggle. Humanness is ever coming to be. A spirit movement is this coming to be out of the deeps of man made manifest in the crises of history. It is, therefore, never absent from the dynamic of humankind. In some ages, it is quite invisible. In others, it flows openly as a mighty surge. The spirit movement in Century Twenty has emerged like a shattering tidal wave. It has now become the most evident quality of our times. In the broadest sense, it is comprised of all the awakened and aroused people of the earth who live in the indicative and imperative of the radical transformulation in humanness, both in its social and religious dimensions. Within the established Christian church, all who labor, in whatever capacity, to awaken the church to the spirit movement are themselves the spirit movement. More particularly, the spirit movement within the church is seen in those intentional revolutionaries who expend themselves in selfconscious efforts to radically renew the church.|
|2. The first halfcentury of church renewal in our age is finished. Phase one of the spirit movement is now complete. Its task was basically the theoretical aspect of the revolution. The movement forces in phase one were those who called into question the archaic and irrelevant thought forms and patterns of service that defined the established church. They built the foundations for the new theology that could articulate the deeps of the personal and social existence of postmodern man. This 20th century theological renaissance uncapped the movement of the spirit. Now the spirit movement demands a sociological form. The task of our time, phase two of the movement, must be as profoundly practical as the tasks of phase one were profoundly reflective. The practical work of phase two is revolutionary because it involves the total transformulation of the established church. Here ~ the revolutionary task for the next fifty years.|
|3. The spirit movement, like any revolution is always prior to its form. Yet, in one sense, it is only its form. That is, the practical method of a revolution is the revolution. The construct of every manifestation of spirit is unique. Yet there are general commonnesses in the very structure of any revolutionary thrust. First of all, there must be clarity about its grounding in the historical processes. Second, a revolution must sharply delineate its strategic objectives in relation to its inclusive intents. Especially, it must grasp clearly how the former can accomplish the latter. Third, a revolution must formulate its tactical systems whereby the strategies can be realized. The fourth requirement is the creation of the fundamental weaponry for the tactical engagements. This construct is termed the operational instruments. Fifth and last, a revolution must be concerned with its forces. The collegial requirements of a revolution are a disciplined movement people. Therefore common disciplines must be devised. The practical construct of the spirit movement is the spelling out of these prerequisites of revolution.|
|1. THE HISTORICAL CONTEXT
4. A movement is first of all its context. Revolutions do not occur or pursue their course in a vacuum. They are grounded in an historical interpretation. They are rooted in a community through which they anchor and hence comprehend what they are and what they are doing. Those in any revolution who think they cut free of the past are grossly selfdeceived. If they deny the church in its present historical manifestation and cut themselves off from its history, they do not escape an historical context. They only exchange one community with its history for another with its history. Revolution is always within community no matter how that revolution redefines and transfigures that community. Revolution means conversion, however radical, of what already is. What is meant here by the spirit movement is first of all and above all else loyal to the historical church.
|5. The grounding of a revolution serves a variety of interrelated functions. It has already been pointed out that the context enables the movement to sense after an inclusive identity and a comprehensive sense of vocation. No serious revolution ever began, let alone continued to its realization, save it was able to connect itself to the total sweep of history. Every aspect of its existence is dependent upon this. The arousing of the forces requires such. The maintenance of the morale of those forces through the desert experiences of revolution necessitates such. The guidelines that determine strategies and tactics and disciplines and tools all are finally dependent upon a rational, vital connection with the past. Yet out of the understanding of the past comes its vision of the future. A movement is its context.|
|6. The historical context of the spirit movement is long and broad and deep. Because it is a movement of the spirit it is rooted in humanness itself. It is dealing with the very invention of man in the primordial past and the journey of man into the unknown seemingly endless future. To grasp its context one must understand its relation to that which moves the very powers of history, that sentinel force called the People of God and the Universal Church. The second aspect of its anchoring context is the Historical church. It must grasp itself as a necessary ingredient of that form of the People of God who bear the name of Christ. Third, the context of the movement is delineated by its relation to the history of all such movements in the past. The spirit movement grasps itself as a contemporary expression of an everlasting historical dynamic.|
|THE UNIVERSAL CHURCH|
7. In recent decades the concepts, ethics and forms associated with the term "church" have clogged the imagination of men rather than freed them to interpret the profoundest happenings of human history. Today, in the movement to renew the church, the vitality of the church has been reborn and the essential nature of the church has been seen afresh. No longer will the sentinel churchman allow the objective reference of the word "church" to be reduced to a delimited sociological object in the genre of religious institution. The church is that dynamic at the heart of history without which history would not be history. The church is that dynamic at the very heart of every religion without which religion would not be religion. The church is that dynamic at the very heart of humanness itself without which humanness would not be human. The universal church must be articulated as a tripolar dynamic inclusive of "primal religion", the "latent church," and the "intentional church."
|8. At the very heart of every great historical religion is a conscious experience of the deep, wild, awesome humanness which is consciousness itself. While it is true that religious patterns like economic structures or educational institutions become dehumanize. Religion is an essential aspect in humanness itself. Men of our century are learning afresh to go through the perversions of Hinduism or the stodginess of Islamic practices to the profound struggle with the deeps of humanness which gave birth to these and all other such expressions. In whatever religious forms, consciousness always manifests itself as consciousness of the indicative and consciousness of the imperative and thirdly as consciousness of consciousness itself. Indicative consciousness is the relation to the relation between the individualized self and the "raw thereness" or "objectivity" of being itself. Imperative consciousness is the relation to the relation between the individualized self and the "raw freedom" or "subjectivity" of being itself. Consciousness of consciousness is the relation to these two and to the relation between them. Indicative consciousness is the dynamic that undergirds the function called Knowing. Imperative consciousness is the dynamic that undergirds the function called Doing. Consciousness of consciousness lives in the gap between the two as a relation to both and is thereby transparency into Being itself. In this rarefied atmosphere of raw humanness, where every religion is born, the universal church lives in the first pole of its actuality. |
|9. At the heart of every relevant historical movement is an obedience to that radical, total and unconditional demand, which obedience is the second pole of the actuality of the historical church. Whether one feels himself drawn into the passion of the black revolution in America, the Mexican revolution, the labor union movement, or the MarxistLeninist and Maoist revolutions, one who is sensitive to the radical historical demands upon our age feels a weird colleagueship. The man who is selfconsciously the Church knows that all those sensitive men who scream a new awareness, all those responsive groups who forge new societies, all those expressions of radical obedience to the sheer AWE in history itself are his fellow churchmen, even though they do not themselves know it. These responses the 20th century church has named the "Latent Church." Wherever one sees groups of youth move against the stodginess of middle class society, or groups of women against the millennium of secondrate status, or nonWestern nations against the overt and subtle suppressions of the West, one sees that response in the deeps of history that is the second pole of the universal church.|
|10. At the heart of every historical expression of exclusive honoring of the name, "Jesus Christ", is the Intentional Church. This third pole of the Universal Church is first of all a selfconscious affirmation of the consciousness of consciousness. The unwillingness to be the consciousness of consciousness that defines one's actuality ;s despair. The surrender to affirm our actuality as affirmed is faith in )Jesus Christ, and that response of faith releases the joy, hope, love, gratitude, humility, obedience that constitutes the Intentional Church. Secondly the Intentional Church is observed in history as the selfconscious affirmation of the awesome and radical demand in the depths of the concrete historical process. That affirmation is a bodily response, a lifelong vocation, an intentional expenditure obedient to the call of the hour. Finally, the Intentional Church is the lifelong discipline of naming the Name that names this stance the human stance. This discipline is identification with and commitment to the community of those who likewise live this selfconscious affirmation. Wherever one meets this disciplined presence, there one meets the third pole of the dynamic which is the Universal Church.|
|11. The spirit movement is a manifestation of the Universal Church at its intentional pole. The movement must carefully distinguish itself from any form of the Latent Church. The stance of the movement is selfconscious historical continuity with the primal revelation which brought forth the name "Jesus Christ." Anyone who claims to be the Latent Church does not know what the latent church is, for only the selfconscious church recognizes the Latent Church as the church. Neither is the spirit movement a new form of religion. Jesus Christ is not a religion but the perspective from which all religion is evaluated and the perspective from which all consciousness of consciousness held in whatever religious forms becomes holy.|
|THE HISTORICAL CHURCH |
12. The Intentional Church is not synonymous with any particular historical
manifestations but it is never without historical manifestation. The prevailing lifelessness and irrelevance of surviving historical forms of the church should not blind us to the fact that a live faith originally created them; and even in their perverted forms, a silent witness is borne. The call for radical renewal of the Church comes as an experience of the grandeur of the Church in the midst of so obvious a memory. A fresh look at proper functions of the manifest church is in order. The Intentional Church as it takes form in history manifests itself in three ways: the Denominational Church, the Ecumenical Church, and the Movemental Church. This tripolar dynamic is the Historical
|13. The Denominational Church indicates the broad diversity of religious expression which has characterized the Church in all ages of its history. By denominational is meant not only the post-reformation proliferation of denominations and sects but also the various types of religious orders and unique expressions of the Church in the varying cultural regions and social classes. The common function of all these forms is to conserve the treasures of a particular heritage of experience, transmit these gifts to the contemporary world, and thus enable the continuance of concrete Christian living and fresh bursts of creative experimentation. If these three functions are not being powerfully performed, the gifts of the long rich memory of the people of God is lost and the present generation is set adrift from the rootage they need in history and in the ontological deeps. The Denominational Church is that pole of the historical church that parallels the pole of primal religion in the dynamic of the Universal Church. The Denominational Church serves man at the point of nurturing him in the constant decisions of faith in relation to the religious deeps. Nothing other than a renewal of the broad diversity of religious forms can serve man in these ways.|
|14. The Ecumenical Church indicates those constructs of unity for the sake of serving one mankind, such as Protestant ecumenical councils, worldwide catholicity, and the many attempts on all levels of Roman Catholics, Protestants, Orthodox and others to act as one. The Ecumenical Church, in addition to uniting the church for the sake of common mission, functions as a sign that Christian faith is one reality, not many, even as God is one. These three functions-unity, inclusive task, and eschatological sign-have been necessary in all ages of the Church; but especially in the present time when one interrelated global mission of extreme urgency assaults the conscience of all, the Ecumenical Church is being called forth. The Ecumenical Church is that pole of the Historical Church that parallels the pole of the Latent Church in the dynamic of the Universal Church. The Ecumenical Church on all geographical levels is the thrust of the Church through which the many responsive groups and revolutionary movements are cooperated with, strengthened, and instigated. Nothing other than a renewal of the ecumenical thrust can deliver the revolutionary wisdom of the Intentional Church into the social development of local community and globe.|
|15. The Movemental Church indicates that permanent dynamic within the Historical Church which is in constant tension with the established forms. The movemental pole of the Historical Church is illustrated through the entire history of the Church, the prophetic remnant within Israel, the earliest church within Judaism, the monastic movements, the origin of Protestantism, the great awakenings, the ecumenical movement, the lay movement, the theological movement. The functions of the Movemental Church are: 1 ) to sharpen the articulation of the word for the times and to enable the whole Historical Church to reshape its witness; 2) to intensify the service of man and thus lead the whole Historical Church toward more relevant social engagement; and 3) to demonstrate fresh forms of the presence of the church and to enable the whole Historical Church to move toward more wholesome forms of Christian life. These functions keep the Church changing to meet the new edge of the demand to be the Church. The Movemental Church is that pole of the Historical Church that parallels the pole of Intentional Church m the dynamic of the Universal Church.|
|16. The movement is a permanent dynamic within the historical manifestation of the Church and as such has no permanent form but takes on whatever temporary form is required to give new thrust to the entire historical manifestation. When a movement has spent its vitality, the obvious residue may be another denominational form, or a new expression of unity, or a new quality of historical form throughout a large portion of the Church. But the movemental dimension never rests in any form or any accomplishments, it dies to its previous forms and perpetually creates the new. The movement always expresses itself in historical form, but it never takes its particular existence seriously. It grasps itself as nothing, nothing but a dynamic within the enduring substance of the Church. The movement is a catalytic agent which brings about a new departure in the denominational and ecumenical continuum on behalf of all the earth.|
|THE MOVEMENTAL CHURCH|
17. Movements have recurred through the history of the Church in three characteristic types. The rise of the Jesuit order and the great awakenings would be examples of the first type-those that emphasized theology, evangelism, and teaching. The Franciscan movement and the social gospel movement would illustrate a second type-those that concerned themselves with service of social need. Movements such as the rise of the Benedictine order and pietism movement have concerned themselves with forging styles of life that reground men in the religious deeps. These three historical tasks-reeducating, reactivating, and re-styling the response of the Church-are not only ways of categorizing types of movements but describe functional roles that are manifest in every moment in some measure.
|18. The first movemental type serves the task of reeducating the Church. This function appears in the creation of fresh ways of articulating the gospel, in building an adequate curriculum, in training teachers in adequate methods of pedagogy, and in establishing educational constructs which make breakthroughs available to the whole church. Playing this role involves the movement in the consciousness of struggling to awaken the last individual soul to selfconsciousness and to call him to a new humanness. Every awakened churchman is challenged and prepared to play his part in the general awakening of mankind. Such a movement manifests the dynamic tension of the movemental dimension of the Historical Church by risking its vision in new forms of concrete articulation.|
|19. The second movemental type serves the task of reactivating the Church. This function would appear in the building of fresh models of social responsibility, and the organization of action teams who perform the signal deeds and the sociological projects required to demonstrate relevant service of mankind. Playing this role involves the movement in the consciousness of struggling to lead mankind into fresh channels of revolutionary action. All dimensions of society in its global scope are embraced as the responsibility of those who are called to be the Church. Such a movement manifests the dynamic tension of the movemental dimension of the Historical Church by risking its life in signal acts of social accomplishment.|
|20. The third movemental type serves the task of re-styling the life forms of the Church. This function would appear in the creation of new modes of contemplative exercise, training men in exemplary lives, and establishing signal communities of radical discipline that will embody new forms of human interaction. Playing this role involves the movement in the consciousness of struggling to be in miniature the Established Church of tomorrow. All the forms of the movement-its polity, its economics, its life of study, liturgy, and posture-function as models for the type of church that must be built in the ensuing decades. Such a movement manifests the dynamic tension of the movemental dimension of the Historical Church by risking its very being in new forms of historical presence.|
|21. The decisions which must be made about the particular form of the spirit movement ate free ventures into uncharted tomorrows, but the historical situation, in the midst of which the spirit has arisen provides the unavoidable context. Today all three types of movement are imperative simultaneously. The extent and scope of the task of reeducating, reactivating, and restyling the Church is unprecedented in our entire history. The necessity of a powerfully conceived and extensive movement is obvious.|
22. The sum of what thus far has been said is love of the Church is the essential quality of a spirit movement. Strange as it may appear to a nonrevolutionary, serious revolution is a manifestation of love. Indeed it is an intensification of love. And that love is for its context. If he does not love what he is out to change he is no revolutionary. Or rather, he is not doing what he thinks he is doing. He is revolutionizing in a different context. One cares about what one seriously endeavors to change. The spirit movement is in love with the Church
|23. Diverse as it may be in other ways, the movement is one at the point of loyalty to its context. It loves the Church just as it is in all its conceptions and manifestations. It loves the Universal Church in its latent, religious, and intentional form. It loves the Historical Church as Denomination and Ecumenical Church; it loves the movement because it is the manifestation of its love for the Church. It loves the mission of the movement. It loves its means of realizing that mission and it loves its life that creates the means.|
|24. The cadreman of the spirit movement believes he has been given a secret. And he cherishes it deeply. This is that secret: to love the Church in our age means to lay down your life within it as a revolutionary. To be loyal to the church in century twenty is to be loyal opposition. To be the Church of today is to be its transformulational edge. Joining forces with the spirit movement is therefore a crisis in love. At this point one must decide. He cannot avoid deciding whether he will love the Church unto his death.|
25. The spirit movement is its strategic objectives. Apart from their realization the movement does not exist, save that it will continue to be present as the residue from the past when its final goals have been achieved. Strategic objectives of any movement are structural formulations that represent the spirit struggle of the age that bores them. As such, they are the forerunners of fresh emerging social forms.
|26. Strategic objectives may be further understood in terms of their functions. They state the broad goals of a movement in process form so that necessary tasks may be systematically directed toward parts of a whole. They indicate what forms the establishment must take in the future. They provide the movement directionality for which procedural tools in the form of tactical systems must be devised. They are not the movement's action, but constitutes the structural formulation toward which tactical action is directed.|
|27. The strategic objectives of the movement are social, practical realities having to do with people, not ideas. The very fact that objectives can now be articulated indicates that the renewal thrust has turned a corner from the theoretical to the practical emphasis. The strategies are a single reality having three discernible manifestations. There is the local dynamic, the global dynamic, and, keeping these two constantly interrelated, the regional dynamic. Each dynamic is concretely manifest in three structural forms comprising a total construct of twentyseven particulars. Each of these must be elaborated in barest outline.|
|THE LOCAL DYNAMIC |
28. The basic unit in the emerging social construct of the new world is the Local Church. This social reality exists within a geosocial boundary and operates as a dynamic which assumes responsibility for all aspects of the social process. The Local Church is a dynamic interrelationship between three clearly visible entities, the missional parish, which includes the ecumenical bodies and structures operating within the geosocial arena, the enabling congregations within the parish, and the primal cadres within the congregations. Only when these three realities are visibly and functionally present is the Local Church manifest in history.
|29. The task of the Missional Parish is to provide community structures within its boundaries for equitable political participation by all residents, just economic provision for all residents, and adequate imaginal cultural symbols, education and life style for all residents. The Parish is related to the ecumenical bodies within the Historical Church and the latent forces of the Universal Church, and as such sees the transformulation of the civilization made concrete in the necessary structures in every community. The thrust of manifesting love in new structures of justice will mark the work of the Parish as the cruciform deed.|
|30. The Enabling Congregation is that body of people which effects the spiritual maturation of its members in that it awakens them, provides pastoral care, and nurtures them with ongoing basic training. It also serves as the mission or corporate pastor to the Parish and provides means of effective participation in the total life of the Parish for every member. The Congregation is related to its denomination within the Historical Church and to the historical religions within the Universal Church, and as such, channels the revolutionary tradition of the People of God into contemporary society. The thrust of manifesting love in the liberating Word of cosmic permission will mark the work of the congregation as the Incarnation of the Word itself.|
|31. The Primal Cadre operates as a body of people who, as servants, demonstrate total enabling Congregation the task that needs to be done in the Parish and embodies within itself the style of life the Congregation must in turn embody in order to accomplish its mission. The Primal Cadre executes the basic training, initial planning, and model building necessary for the task of community reformulation. It supplies the vision, leavens the congregation, and is the catalytic agent for continual motivation. The Primal Cadre is the new corporate clergy for the Congregation, nurturing, encouraging and sustaining the total membership in its mission. The Cadre is related to the movement dimension of the Historical Church and the intentional dimension of the Universal Church, and as such channels the revolution of the spirit movement into the Church and the world. The thrust of manifesting love in the Christ style will mark the work of the Cadre as the transparent presence.|
|32. The Local Church dynamic is the foundational point of all strategic objectives. Therefore, the fundamental demand, prior to all movement tasks, is to establish Local Churches. The Local Church, as here redefined, is the transformulated reality which in turn transformulates the society of which it is a part. All three aspects of this dynamic are already present in society. To establish a Local Church is but to give form to what is a given possibility in every geosocial Parish throughout the world.|
THE REGIONAL DYNAMIC
33. The regional dynamic is the second fundamental strategic objective of the spirit movement. While the Local Church dynamic is basic, the regional dynamic is equally necessary because it is the connectional dynamic through which local and global are inseparably related. It is the regional dynamic which enables the Local Church to be utterly comprehensive, and the Global social vehicle to be locally and relevantly grounded. One crucial function of the regional dynamic is to assure the autonomy of the local complex. However necessary, the regional complex exists only to serve the local and global. The inadequacy of this dynamic within the present manifestations of the Historical Church is the key to the present denominational crisis.
|34. The first dynamic in the regional construct is the Social Academy, created primarily to offer ways to change the social process. In the urban community today a basic polarity is the tension between the entire global network and the local autonomous units. The Social Academy serves in the capacity of developing model coordination between the global models and unified plans, and the autonomy and diversity at the local level. This coordination also seeks to preserve the pluralistic expressions of human community found at local levels and at the same time to sustain the increasing complexities of relationships between local thrusts across the globe. In addition, the Academy is the regional structure which provides focal access to the technological knowhow, human energy and natural resources of the globe as well as research storage, condensation, and digestion.|
|35. The second dynamic is the Training Institute. Its task, described as a functional category is education. The function here is to create a training construct that aims at an ongoing break-open or evangelistic work, to enable a continuing nurturing structure and to assume responsibility for leadership maturation. The Institute is primarily responsible for establishing the imaginal studies necessary for preparing every human being to participate effectively in the 20th century revolutions. Fundamentally, individual and social changes occur not by merely rearranging the external furnishing of society, but by a tandem reconstruction of human symbols, images of significance, and patterns of thought.|
|36. Today the lucid man knows it is not enough to gain great wisdom or to enact large enterprises in the social arena. There is still the basic question of how he is to be in the world. The third part of the regional dynamic, the Religious House, is the construct established to enable the spirit transformation of all men. One of its primary functions is to discern the regional mindset in which the House is located and invent the stylistic response that will radically alter the stance of the members of the movement throughout the region. In addition, it is responsible for the spirit journey of the people and cadres in the region, the care of the local churches, and the training of those who can become the mentors of the spirit.|
|37. In terms of time and effort it centers on the local, providing possibilities of training, guiding, and coordinating the missional thrusts, and nurturing the religious life. It is the means used by the Local Church in whatever way - necessary to mature its members and make effective its calling. Finally, it is clear that the region is concerned with the development and health of the Local Church throughout the total area it serves.|
|THE GLOBAL DYNAMIC|
38. The global dynamic of the new form of the People of God is the new sign of the Unsynonymous. It is the new thrust of the planetary mission and is the new manifestation of unity among men. It points toward the new social manifestation of ecumenism. It serves the Historical Church as an example of what it can and must become. It serves the local as a context through which it can be related to all the world and all of history, and through which it can participate intentionally in creating the future. It serves the region by providing an inclusive system through which the data it receives from the local level is organized comprehensively, and provides a means whereby resulting data can be channeled into the local dynamic. The global construct is more abstract, more ethereal, more fluid than either the regional or local, but no less necessary.
MENTAL SODALITI ES
|39. The first complex in the global dynamic are the Developmental Sodalities. The basis for their formation is the awakening of the socalled new left or the third world, understood in the dynamic sense. The Sodalities are the new spirit men who have been aroused to the depth injustices inherent in the present social vehicle and have resolved that these injustices shall not continue. The Sodalities are a global spirit and an emerging planetary collegiality. Further, this complex is a global network of consults. Here the fellowship is concretely manifest in the gathering together of those churchmen who see the Church as mission to God's people, as the perpetual pioneers on behalf of all men, who articulate on a global level the major contradictions of our age. Their analyses become the primary guide for the local cadres, and hence for all men, relative to vocation, the living and dying of their lives.|
|40. The second complex, the Intellectual Unions, cover the globe like an invisible college. In this sense, they are first a spirit people of the world who grasp that the context of all our knowing has undergone radical revolution. Second, it is a collegiality. The unions are formed by those aroused people who have bound themselves together into a selfconscious fellowship for the sake of a common mission in civilization. Third, the Unions are a form given to the spirit, a construct to the collegiality. They are a network of colloquia on a worldwide scale whose purpose is forging fresh ways of articulating the meaning of humanness of the universal Christ in the context of the various inventions of humanness in relation to the global, postmodern revolutions of our time.|
|41. The Collegial Leagues are the third and last complex in the inclusive dynamic. These also, in the first instance, are a spirit abroad in the world. Their existence is indicated by the new awareness of the awe, the dread and fascination emerging from the deeps of historical encounters which define century twenty. Once again this spirit is transforming itself into a worldwide collegiality. These are the new religious in history and across the world they are finding one another. Form is now being given to this fellowship of the spirit and this is the key to the Collegial Leagues of our age. The form of the Leagues is global councils that gather together the local cadres of spirit men throughout the world. Bound together not by ideational agreement or even oneness of concrete action but rather by a loyalty to the Final Mystery that is beyond and within being itself and illuminates a new election and understanding of humanness.|
|42. This global dynamic of the Church comprised of what have been termed the Unions, the Sodalities, and the Leagues, is one and not three. The three discernible complexes are three dynamics within the single dynamic. Here a new sociological reality is described that has never before existed. Finally, it must be clearly understood that this dynamic is the most ethereal of the strategic objectives precisely because it is global and because a spirit movement is by nature a grassroots phenomenon. So long as this dynamic is a vital movement reality its form will be vague and impermanent.|
43. The strategic objectives of the spirit movement indicate the form of tomorrow's Church. The Church of tomorrow will be the institutional historic deposit of the spirit movement of toddy. While the strategic objectives comprise but a papier mache model, they are a model of the great steel ship of the future. To encounter the movement in any of these three dynamic forms, whether local, regional, or global, is to have encountered the future itself.
44. The particulars of this construct constitute a concrete building plan. So comprehensive will be the demands upon the new church that the omission of any single part, whether the style of the smallest local congregation cadre or the actual meeting of a colloquium of the global Intellectual Unions, will emasculate the transformulational power of the spirit movement.
45. To achieve these nine strategic objectives is to be the spirit movement. Again, it is in this sense that the movement is its objectives. To achieve these nine strategic objectives is to have built the model of the church of the future. To have reestablished the Church as a totally transformulated presence in history is to have provided the means whereby every person shall come to participate in a new social vehicle. This is the missional role of strategic objectives in the construct of the spirit movement.