Acts 1:8 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

In this manner our Lord left the early Church, he didn’t label them beyond saying you are my disciples, and he certainly didn’t give them a building to look after – at least not one built with bricks and mortar. The earliest description applied to Christians was the phrase ‘the way’. I personally don’t have a problem with the language Christian but I think I prefer ‘the way’ because it says my life and my faith isn’t about belonging and hanging out, but its about belonging and moving forward. What does it mean to be a journey people, why did Luke chose this description and what does it tell us about the Church?

Acts continues that journeying theme of the Gospel. The risen Jesus, now speaking and acting through the Holy Spirit in the life of His pilgrim people, continues to journey. No longer to Jerusalem, but from Jerusalem to the ends of the earth. Now He proclaims the gospel not simply to the Jews but “to all the nations” (Luke 24:47). The gospel itself receives a new name that indicates its traveling nature – “the way” (Acts 9:2; 19:9;, 23; 22:4; 24:22). This is Luke’s unique designation for early Christianity, journey language to describe a journey gospel.”(pgs. 99-100, A World To Win,Harvie Conn)

Has the Church in Western culture lost sight of her nature as a pilgrim people? Has she dichotomized between foreign missions and domestic evangelism, losing the missiological dimension of herself in herown local context? Do we even know how to use ‘journey language’, or have we forfeited our ability to speak prophetically into the present of people’s lives because we find ourselves trapped by our own cultural language game of symbols, signifiers, and the like? Is the gospel really a ‘journey gospel’ or is it something more tame and ruly, less wild and more of a trained set of propositions that Christians walk through with ‘the other’ in five easy steps – in a manner to pass on the ‘choke collar of church-ulture’? Can we be planted, with responsability of maintenance needs while remaining missional in our identity and praxis?