Barnabas File

"BANI is not a technical analysis; it’s visceral and experiential. It depicts the nature of the moment... in a way that resonates for people around the world." —  Jamais Cascio Futurist and anthropologist Jamais Cascio argues that the VUCA (Volatility, Uncertainty, Complexity, Ambiguity) mindset from the 1980s has "expired." He writes, “VUCA was about a world that was hard to see. BANI is about a world where the things we  can  see are actively breaking." In this new paradigm, there several shifts: Volatility  has become  Brittleness .     It’s not just moving fast; it’s fragile. (Example: A career path that vanishes due to a single AI update). Uncertainty  has become  Anxiety : It’s not just 'not knowing'; it’s the fear that comes with it. Complexity  has become  Non-Linearity : It’s not just a puzzle; it’s a system where small ripples cause tsunamis. Ambiguity  has become  Incomprehensibility : It’s n...

For years, organizations have focused on VUCA, a term introduced by the U.S. Army War College in the late 1980s to describe the world after the Cold War.   VUCA stands for Volatility, Uncertainty, Complexity, and Ambiguity. It is a framework used to describe the rapid, unpredictable, and turbulent nature of modern business, military, and strategic environments, focusing on how organizations navigate challenging and constantly changing conditions.  Early on, it was often cited a framework for interpreting the COVIC-19 epidemic.    Jamais Cascio , an American futurist and anthropologist, proposes it is time for a new term—BANI—Brittle, Anxious, Non-linear, Incomprehensible.   He first introduced the acronym in a 2018 article titled  "Facing the Age of Chaos,"  though it gained traction during the pandemic to describe an increasingly unstable world that had moved beyond the older "VUCA" model.   Cascio designed the framework to capture...

“Be completely humble and gentle; be patient, bearing with one another in love.” --Ephesians 4:2, NIV   It happened decades ago, but I still remember the incident.  Another student and I were enrolled in a graduate program at a seminary. We were enjoying the program, but we had some similar questions to ask the director of the program.  We set up an appointment and showed up promptly.  We asked our questions in an open, friendly, concise manner.  What I remember most about the conversation was the program director spent most of the time avoiding eye contact, browsing through papers on his desk, and grudgingly offering some clarity about our inquiries.   How often do you find yourself in those types of conversations?  You want to share something with another person, and they spend their time looking at their phone or changing the subject.  How’s does that make you feel?  And to be honest, have you ever s...

Is it possible that what we have learned about our faith can get in the way of our faith development?     Much of my Doctor of Ministry research was informed by the work of James Fowler.     Fowler suggested that are stages of faith development which connect to cognitive and emotional development. In his book,   Stages of Faith: The Psychology of Human Development and the Quest for Meaning ,  Fowler outlined how individuals construct meaning and trust across their lifespan. Based on research, this framework spans from childhood's intuitive, literal beliefs to mature, self-transcending faith.    One of the things that we must wrestle with in considering Fowler’s model is determining how what we absorbed in the earlier stages of life either contribute to our ongoing faith development or gets in the way. For example, as a child and teenager, I learned a high regard for the Bible, the scripture of my faith.  I still remember passages that co...

In my work with the Summit Coach Training, I teach several times a year.  Most of our coaches-in-training are people with experience in the helping professions—clergy, therapists, social workers.  In a recent class made up of pastoral leaders, an idea emerged that I found invaluable.   First, some background.  In coaching, we teach that people are smart.  Our clients know more about their problems than the coach does.  They are unique individuals with various gifts, talents, and experiences that they can draw upon.  They can make decisions and pursue their goals.  The role of the coach is not to solve the client’s problems, but to help each client ascertain what they want to accomplish, what resources they have to get there, identify barriers and how they might be overcome, and celebrate their achievements.   As we were coaching around challenges that our class members face, we realized that taking a coachin...

When we consider resources that a coach might suggest a client pursue in faith coaching, there are many!  Please understand as I address this topic, I come from a Christian perspective (note the “a” and not “the”). However, there are rich spiritual resources connected to all religious faiths and to no particular religious faith.   Perhaps a starting point comes from the Methodist or Wesleyan tradition.    The Wesleyan Quadrilateral is credited to Methodist founder John Wesley.   This model bases its teaching on four sources as the basis of theological and doctrinal development. These four sources are chiefly scripture (the Bible), along with tradition, reason, and Christian experience.   As Christians, we are not bound by tradition, but we have two thousand years of tradition upon which we can draw.  Tradition is not simply about organization or ecclesiology, but ways in which believers approach God—spiritual practices (such a...