Summary and Select Quotes 
This series of reposts about the Doxology international art exhibition celebrates the third anniversary of the closing of its premiere showing in Houston, Texas, October 7-November 6, 2005. The experience offered some wonderful lessons in how intercultural communities could distinctly serve as catalyzers for other missional communities, projects, and events. Doxology is part of the Parergon international network that also catalyzed WabiSabi, the Learning Trail, and Sweet Notions. The series includes these four posts:
(Re-)Constructive Intercultural Communities-A Doxology Time Capsule– Includes an introduction  and preliminary story on the who and what of the international premiere of the Doxology art exhibition.
Reflections on Doxology-Part 1 – Background, why we need Doxology, decompressing as part of preparation, and choosing a “Greyhound Jesus” experience.
Global civilizations are experiencing the angst of social gridlock, and everyone is holding down their horn, as if s/he who honks loudest can magically clear the way for the culture’s traffic to again flow freely. […] To consider best directions in these “interesting” times, I believe we need an opportunity where we do not get crowded – we need somewhere less dense, with more physical and mental space. We should not be rushed – we need somewhere less intense, with a more leisurely and reflective pace. We should not feel anxious – we need somewhere less incensed, with a more open and welcoming grace. (Reflections on Doxology-Part 1)
Reflections on Doxology-Part 2 – Opportunity for experiencing the “redemptive opposite” that heals a former wound, Doxology as an event that will create links for more network events, and some provocative missional and relational lessons from Doxology.
Experiences in relationship with Jesus transcend all philosophical approaches. Jesus is available for everyone, but He goes beyond a mass Jesus that is mere populism. We are responsible for our interactions with Him, but this is more than libertarian individualism. We are transformed by His presence, but that’s more than just transactional analysis or personal recovery. Society and culture can be changed by Him through us, but this isn’t the same as classic liberalism or progressive politics. When we live out the presence of unconditional love, we really can go beyond merely being nice, moral neighbors. (Reflections on Doxology-Part 2)
Reflections on Doxology-Part 3 – More lessons from Doxology, an exploration of differences between specific spiritual gifts and general service and how they are complementary in intercultural communities, a learner-leader paradoxical perspective on leading/following, the roles of cultural fluidity, and distinctives of the catalytic community.
It seems to me that there are two main catalysts to change. First, being traumatized – I don’t want this experience, so I’ll do something to avoid or change it. Second, being touched – I do want this experience, so I’ll do something to retain or restart it. (Reflections on Doxology-Part 3)
SUMMARY. The overall topic of the Missional SynchroBlog was, “What is missional?” The SynchroBlog came about in part in response to misapplication of the term missional, perhaps because it is a new buzzword, or genuine misunderstanding of how a missional paradigm and perspective differs from conventional approaches to evangelism, discipleship, and missions. My post gives a very extensive introduction to how to profile a paradigm. I chose this topic to help explain how the missional perspective inherently arises from a holistic set of assumptions. So, perspectives and methodological models that are not from a holistic paradigm cannot be missional … although it is possible to mimic missional at least for a while, thought that won’t be sustainable unless there is movement toward adopting an underlying holistic paradigm. I offer a seven-layer model of paradigm analysis, numerous techniques for interpreting the results, and a case study in the Tessera Learning Trail as a representative of a holistic paradigm and missional methodological model. I conclude with a do-it-yourself section for readers to discern what kinds of models that may be CLAIMED as missional but in fact ARE NOT, what models are NOT NECESSARILY missional, and how could missional models BECOME MORE HOLISTIC. The do-it-yourself section provided the basis for a series of follow-up posts on Paradigm Profiling in The Missional Zone.
SUMMARY. Fast-forwards from the WabiSabi story of 2003 through the history leading up to a summit held in Houston in the autumn of 2006. It was here that nearly 30 people focused on discerning whether to formalize the Training Trail, and if so, what it could look like and how to do it. This post also demonstrates from both network demographics and its Values and Vision statement how this group was already distinct culturally from others within the “emerging” framework.
SUMMARY. Gives background on the missional DNA and relational network of what eventually became the Tessera Learning Trail; a snapshot of the Trail’s development, taken from the [in]famous post-WabiSabi hot story; and background from Doxa-Qeren on the eventual Values and Vision statement.