Miller, Donald and Tetsunao Yamamori. Global Pentecostalism. Univ. of Calif. 2007
Chapter 1:
My home church is enthusiastic about mission; however, the majority of mission is with the underlying motive to convert the lost. The desperate desire for people to encounter God and respond by committing their lives to Him is commendable. However, the social needs of the community are largely neglected and typically, only addressed in order to serve as a stepping stone to open the way to “share the gospel” and lead to conversion. The Progressive Pentecostal’s belief “that Christians are called to be good neighbors, addressing the social needs of people in their community,” regardless of the outcome, needs to be appreciated and the holistic gospel delivered (2). It is crucial that we redefine mission holistically and implement “some of the most innovative social programs in the world” from the “fast-growing Pentecostal churches” (6).
Chapter 2:
We need to heed the rebuke that: “if there is an undisclosed motive for Christian’s engaging in unconditional love, it is not evangelism” (61). To follow Jesus’ example, and continue His ministry, is a fundamental value of Faith Life. Yet, “Christians have no choice but to serve the poor if they are to follow Jesus’ example of having compassion for those who are disenfranchised in society,” according to Florence Muindi, who began a health evangelist program in Ethiopia (41). The desire to bring relief and systemic change needs to be awakened in the heart of Faith Life and carried out.
Chapter 3:
In England, this generation has frequently been labeled as the fatherless generation. In order for the church to be relevant to this generation, the void of a father must be filled. It is imperative that relief and systemic changed is developed such as the youth-orientated Pentecostal examples. There needs to be a progression beyond sole humanitarian relief. We can appropriate the common Progressive Pentecostal focus on “building character by surrounding children with loving affirmation while communicating to them that there are values that supersede individual want and desire” (97).
Education, medical assistance, counseling and the arts are just a few areas Pentecostals are reaching out to the community.
Chapter 4:
Jackie Pullinger serves as an inspiration to all who desire to live out God’s unconditional love. Her approach is deemed as “radically different” because the entire orchestration of the ministry, or lack thereof, is in an effort to unconditionally love (108). Another mark of Progressive Pentecostals is the “emphasis on risk taking and humility” (128). Untrained laity can be encouraged to step out and reach out to the social needs in their community, and simply admit their mistakes and learn from them.
Chapter 5:
The aim of Pentecostal worship is to invite God into their presence and encounter the Holy Spirit. Honoring the Lord through welcoming Him to come is likewise a primary focus of worship in the church I come from. However, the ultimate aim is to glorify God through vibrant, joyful praise, and more intimate contemplative ‘worship.’ In the naturally reserved English culture, it is significant that, as in Pentecostal circles, our church gives permission “to step outside the boundaries of the usual popularities” (142). This is counter-cultural, but seems to appeal to a desire for freedom locked inside the cultural restraints.
Chapter 6
As people have converted to Christianity, specifically Pentecostalism, it has affected them economically. A strong work ethic and disciplined and honest business transactions are promoted in Pentecostal circles. Money that would otherwise have been squandered on alcohol, drugs, and partying are instead being challenged in productive avenues.
Chapter 7
The organizational structure of Pentecostal churches typically involves a dynamic senior pastor who is somewhat authoritarian. Associate pastors strive to empower the laity to discover their gifts that can be utilized to fulfill the vision of the senior pastor. Titles and education are not prioritized, and instead, value is placed upon the presence of the Holy Spirit. The congregation is divided geographically into cell groups, which provides a means for laity to develop leadership skills, as well as meet the specific needs of individuals.
Friday, December 11, 2009
Monday, December 7, 2009
Class Reflection for Wednesday, Dec. 2nd
I appreciate the spontaneity evident during the Azusa Street Revival. The meetings did not have a strict structure and they were open to hear from God through whomever God spoke through. I have attended several churches in which the general presumption is that the pastor has a message from God, which cultivates an observant, rather than a participant, attitude. In order for the priesthood of all believers to be manifest, there needs to be a shift in which all people are appreciated for their gifts.
Journeying across traditions, and throughout the course of history, has widened my perception of what the church is and how the church is emerging. My ecclesiological outlook will never be the same.
Journeying across traditions, and throughout the course of history, has widened my perception of what the church is and how the church is emerging. My ecclesiological outlook will never be the same.
Wednesday, December 2, 2009
Class Reflection Monday Nov 30th
I was inspired as I learned about the Anabaptists who were devoted in their faith and were willing to even face death for it. In England, believers are often mocked for their faith and see as wierd or strange if they genuinely believe in Jesus Christ. The testimony of the Anabaptists, leaves a challenge to people who are struggling to be willing to loose their reputation for Christ.
Monday, November 30, 2009
Reflections on An Introduction to Ecclesiology
Karkkainen, Veli-Matti. An Introduction to Ecclesiology
Chapter 1:
At the center of Eastern Orthodox Ecclesiology is the Eucharist. My church’s traditions could learn from the reverence that Eastern Orthodox Churches have towards the Eucharist. Also, the Eastern Orthodox Churches view salvation as a gradual journey of sanctification and deification. My church’s tradition would benefit from not just viewing salvation through a lens of sin and guilt, but as something continually worked out in our entire lives. Similarly, members are equally honored in Eastern Orthodox Churches, as in my church.
Chapter 2:
Roman Catholic Ecclesiology is committed to Christian unity and appreciates other’s traditions for their transmission of the gifts of the Holy Spirit. As part of a non-denominational church, often we tend to forget the value of other traditions and fail to realize elements that could be appropriated.
Chapter 3:
Luther perceived the church as the “communion of the saints.” According to Luther, the only crucial marks of the church are the Word and sacraments. My church is similar in that it does not maintain that sacraments are necessary for salvation. The entire people of God are seen as priests and therefore, the only difference between the members of the congregation and the ordained is the public character of the office. Likewise, my church tradition embraces the universal priesthood perspective and furthermore, perceives members as full-time ministers in any area of society they are part of.
Chapter 4:
Reformed Ecclesiology emphasized confession of faith by example of life and partaking of the sacraments. Within the church structure the minister and elder were separately defined. Calvin legalistically stressed discipline. He perceived the church as a visible community. However, Karl Barth supported congregational church government and saw that the entire church is gifted and called to participate in God’s mission.
Chapter 5:
Free Church Ecclesiology is marked by the concept of the believers’ church, in which each member voluntarily follows Christ. Church mission involves all members who are gifted and have access to God. Significantly Free Churches understand that mission in not a task; instead, it is the reason for all church vitality. Ordination is not perceived as a sacrament; instead, it is understood as the acknowledgment of a divine call that is already functioning in a believer’s life.
Chapter 6:
Pentecostal churches are designed to position the congregation to encounter God. The exercise of spiritual gifts is embraced and a focus is placed on experiencing God during worship. The church is both Charismatic and structured. Emphasis is placed upon the community gathered for mutual edification. Charismatics are more focused on community life than Pentecostals. Perhaps the value for community could be strengthened as Pentecostal churches glean from Charismatics.
Chapter 7:
The ecumenical movement promotes the unity of Christians and believers based on the unity of the Triune God and apostolic tradition. Unity is not to be misunderstood for uniformity. However, different traditions have varying qualifications necessary for unity.
Chapter 8:
According to John Zizioulas, churches consist of persons in communion. He also allows for unique personhood. The Eucharist is a focal point that makes the church and through it, communion is possible. The existence of a local church hinges on the Eucharist and the presence of a bishop. When a bishop is originally ordained, his position alters to a representation of the entire congregation. The laity are also ordained simultaneously when they are baptized.
Chapter 9:
Hans Küng focuses on the necessity for renewal of the church, because of the changing times and err the church can fall into. He was instrumental in the reforms of the Second Vatican Council and developed the idea of the church as the people of God, in which every member belongs, based on the call of God and is incorporated through baptism and the Eucharist.
Chapter 10:
Pannenberg presents ecumenism as the ultimate goal of the church and therefore, the church as a sign of the unity of all people submitted to God. He argues that church leadership should be universal. He believes that the end goal of the church is for humanity to be reconciled and united in praise in God’s kingdom. Therefore, Pannenberg recognizes that the church is missionary. He perceives the church as the body of Christ and fellowship of believers. The perception of the church as essentially mission is vital for the life of churches today.
Chapter 11:
Moltmann understands the church as a missionary church, with dialectical hope and dialectical love. His doctrine is messianic and relational, anticipating the kingdom. He understands the church to have a dual nature of “under the cross” and a “festival of freedom and joy.” He supports the Free Church model and disagrees with the state church model of infant baptism. He perceives the church as a fellowship in freedom and equality.
Chapter 12:
Volf identifies the church as a place where two or three people are gathered, committed to God’s will and in Christ’s name, and therefore, where Christ is present. The ordained office is perceived as for the churches well-being, rather than a constitutive part of the church. However, Volf argues that the sacraments are essential for the church. The common confessions of faith link churches together. These confessions have been omitted from the liturgy in my tradition. We could benefit from incorporating them again!
Chapter 13:
McClendon presents the church as a narrative community. The entire church has the task of learning and studying doctrine. Again, this practice has been lost in my tradition. The teaching of sound doctrine needs to be restored in order to stabilize the faith of believers.
Chapter 14:
Newbigin testifies that the essential nature of the church is missionary. Hence, there is no church without mission. He reveals that mission is not just non-western areas. We have largely identified missionary endeavors with traveling to developing countries, meanwhile ignoring the missionary call which is part of our daily lives. The essential missionary nature of the church must be embraced again in my home church.
Chapter 15:
Faith Life could be grateful for the Non-church movement in Asia, in which Uchimura seeks to discover true ecclesia and reveals that although the church confronts the world, the church should not be isolated from the world. It is easy, in a passion for holiness, to retreat from the world, but Uchimura warns against the separatist mentality and churches edging towards the outskirts of culture and society.
Chapter 16:
The Roman Catholics describe social justice as “a constitutive dimension of the preaching of the gospel” (175). The refocus of the Catholic Church toward social justice, spearheaded in Latin America, could serve as an example for Faith Life to follow. The idea of social justice as a crucial part of the church is only just beginning to develop in Faith Life. Significant knowledge and practice could be gleaned from the Catholic forerunners and implemented.
Chapter 17:
Feminists perceive ministry in the church as an acknowledgment of the gifts that God has bestowed upon people. Therefore, they advocate that roles in ministry should be open for men and women. Unlike the Roman Catholic Church, Faith Life is similar to the Feminist movement in that it supports the ministries performed by men and women.
Chapter 18:
Faith Life could be likened to the Pentecostal movement in Africa, in that it similarly proclaims “a holistic gospel of salvation that includes deliverance from all types of oppression such as sickness, sorcery, evil spirits and poverty,” according to Allan H. Anderson (201). The worship could be complimented by communal worship exemplified in the African Independent Churches, which is highly communal.
Chapter 19:
The Shepherding movement stresses personal pastoral care. It has appealed to many Christians and presents renewal ecclesiology as a “contemporary, controversial and challenging contextual case study” to other traditions. The movement emphasizes discipleship and monitors the growth of the disciples as they are exhorted by the shepherd. Submission is stressed, which has been criticized for leading to domination. My tradition promotes discipleship, but largely concerning the spiritual vitality of a person rather than holistic discipleship. Discipleship could progress to include “not just their spiritual well-being, but their full development emotionally, educationally, financially, vocationally, and socially” and still guard against control (206).
Chapter 20:
The church is linked to culture. However, Vincent J. Donovan argues for ecclesiology that is exempt from “cultural baggage” (211). The emerging planetary church is an inquisitive church. This questioning approach would be beneficial to members of my tradition. It would help prevent a spoon fed approach to ecclesiology and provoke the discovery and search for truth.
Chapter 21:
Barry A. Harvey exhorts the church to once again become a distinct people who live differently in the midst of the world, not just for their own sake, but so that the world may be saved. He presents the paradigm of the church as another city. Harvey also challenges the church to “holy madness,” in which they act and think differently (229).
Chapter 1:
At the center of Eastern Orthodox Ecclesiology is the Eucharist. My church’s traditions could learn from the reverence that Eastern Orthodox Churches have towards the Eucharist. Also, the Eastern Orthodox Churches view salvation as a gradual journey of sanctification and deification. My church’s tradition would benefit from not just viewing salvation through a lens of sin and guilt, but as something continually worked out in our entire lives. Similarly, members are equally honored in Eastern Orthodox Churches, as in my church.
Chapter 2:
Roman Catholic Ecclesiology is committed to Christian unity and appreciates other’s traditions for their transmission of the gifts of the Holy Spirit. As part of a non-denominational church, often we tend to forget the value of other traditions and fail to realize elements that could be appropriated.
Chapter 3:
Luther perceived the church as the “communion of the saints.” According to Luther, the only crucial marks of the church are the Word and sacraments. My church is similar in that it does not maintain that sacraments are necessary for salvation. The entire people of God are seen as priests and therefore, the only difference between the members of the congregation and the ordained is the public character of the office. Likewise, my church tradition embraces the universal priesthood perspective and furthermore, perceives members as full-time ministers in any area of society they are part of.
Chapter 4:
Reformed Ecclesiology emphasized confession of faith by example of life and partaking of the sacraments. Within the church structure the minister and elder were separately defined. Calvin legalistically stressed discipline. He perceived the church as a visible community. However, Karl Barth supported congregational church government and saw that the entire church is gifted and called to participate in God’s mission.
Chapter 5:
Free Church Ecclesiology is marked by the concept of the believers’ church, in which each member voluntarily follows Christ. Church mission involves all members who are gifted and have access to God. Significantly Free Churches understand that mission in not a task; instead, it is the reason for all church vitality. Ordination is not perceived as a sacrament; instead, it is understood as the acknowledgment of a divine call that is already functioning in a believer’s life.
Chapter 6:
Pentecostal churches are designed to position the congregation to encounter God. The exercise of spiritual gifts is embraced and a focus is placed on experiencing God during worship. The church is both Charismatic and structured. Emphasis is placed upon the community gathered for mutual edification. Charismatics are more focused on community life than Pentecostals. Perhaps the value for community could be strengthened as Pentecostal churches glean from Charismatics.
Chapter 7:
The ecumenical movement promotes the unity of Christians and believers based on the unity of the Triune God and apostolic tradition. Unity is not to be misunderstood for uniformity. However, different traditions have varying qualifications necessary for unity.
Chapter 8:
According to John Zizioulas, churches consist of persons in communion. He also allows for unique personhood. The Eucharist is a focal point that makes the church and through it, communion is possible. The existence of a local church hinges on the Eucharist and the presence of a bishop. When a bishop is originally ordained, his position alters to a representation of the entire congregation. The laity are also ordained simultaneously when they are baptized.
Chapter 9:
Hans Küng focuses on the necessity for renewal of the church, because of the changing times and err the church can fall into. He was instrumental in the reforms of the Second Vatican Council and developed the idea of the church as the people of God, in which every member belongs, based on the call of God and is incorporated through baptism and the Eucharist.
Chapter 10:
Pannenberg presents ecumenism as the ultimate goal of the church and therefore, the church as a sign of the unity of all people submitted to God. He argues that church leadership should be universal. He believes that the end goal of the church is for humanity to be reconciled and united in praise in God’s kingdom. Therefore, Pannenberg recognizes that the church is missionary. He perceives the church as the body of Christ and fellowship of believers. The perception of the church as essentially mission is vital for the life of churches today.
Chapter 11:
Moltmann understands the church as a missionary church, with dialectical hope and dialectical love. His doctrine is messianic and relational, anticipating the kingdom. He understands the church to have a dual nature of “under the cross” and a “festival of freedom and joy.” He supports the Free Church model and disagrees with the state church model of infant baptism. He perceives the church as a fellowship in freedom and equality.
Chapter 12:
Volf identifies the church as a place where two or three people are gathered, committed to God’s will and in Christ’s name, and therefore, where Christ is present. The ordained office is perceived as for the churches well-being, rather than a constitutive part of the church. However, Volf argues that the sacraments are essential for the church. The common confessions of faith link churches together. These confessions have been omitted from the liturgy in my tradition. We could benefit from incorporating them again!
Chapter 13:
McClendon presents the church as a narrative community. The entire church has the task of learning and studying doctrine. Again, this practice has been lost in my tradition. The teaching of sound doctrine needs to be restored in order to stabilize the faith of believers.
Chapter 14:
Newbigin testifies that the essential nature of the church is missionary. Hence, there is no church without mission. He reveals that mission is not just non-western areas. We have largely identified missionary endeavors with traveling to developing countries, meanwhile ignoring the missionary call which is part of our daily lives. The essential missionary nature of the church must be embraced again in my home church.
Chapter 15:
Faith Life could be grateful for the Non-church movement in Asia, in which Uchimura seeks to discover true ecclesia and reveals that although the church confronts the world, the church should not be isolated from the world. It is easy, in a passion for holiness, to retreat from the world, but Uchimura warns against the separatist mentality and churches edging towards the outskirts of culture and society.
Chapter 16:
The Roman Catholics describe social justice as “a constitutive dimension of the preaching of the gospel” (175). The refocus of the Catholic Church toward social justice, spearheaded in Latin America, could serve as an example for Faith Life to follow. The idea of social justice as a crucial part of the church is only just beginning to develop in Faith Life. Significant knowledge and practice could be gleaned from the Catholic forerunners and implemented.
Chapter 17:
Feminists perceive ministry in the church as an acknowledgment of the gifts that God has bestowed upon people. Therefore, they advocate that roles in ministry should be open for men and women. Unlike the Roman Catholic Church, Faith Life is similar to the Feminist movement in that it supports the ministries performed by men and women.
Chapter 18:
Faith Life could be likened to the Pentecostal movement in Africa, in that it similarly proclaims “a holistic gospel of salvation that includes deliverance from all types of oppression such as sickness, sorcery, evil spirits and poverty,” according to Allan H. Anderson (201). The worship could be complimented by communal worship exemplified in the African Independent Churches, which is highly communal.
Chapter 19:
The Shepherding movement stresses personal pastoral care. It has appealed to many Christians and presents renewal ecclesiology as a “contemporary, controversial and challenging contextual case study” to other traditions. The movement emphasizes discipleship and monitors the growth of the disciples as they are exhorted by the shepherd. Submission is stressed, which has been criticized for leading to domination. My tradition promotes discipleship, but largely concerning the spiritual vitality of a person rather than holistic discipleship. Discipleship could progress to include “not just their spiritual well-being, but their full development emotionally, educationally, financially, vocationally, and socially” and still guard against control (206).
Chapter 20:
The church is linked to culture. However, Vincent J. Donovan argues for ecclesiology that is exempt from “cultural baggage” (211). The emerging planetary church is an inquisitive church. This questioning approach would be beneficial to members of my tradition. It would help prevent a spoon fed approach to ecclesiology and provoke the discovery and search for truth.
Chapter 21:
Barry A. Harvey exhorts the church to once again become a distinct people who live differently in the midst of the world, not just for their own sake, but so that the world may be saved. He presents the paradigm of the church as another city. Harvey also challenges the church to “holy madness,” in which they act and think differently (229).
Sunday, November 29, 2009
Class Reflection Wednesday Nov 25th
As I listened to professor Bolger teach about the Reformed Church, I became aware of how far my tradition has drifted from valuing the Word of God. The Scriptures are almost merely utilized solely as supportive tool to validate people's personal opinion. Many believers in my home church may not even open the Bible and read it for several weeks, if not months. The respect and orientation around the word that was prevelant in the Reformed church ought to be welcomed back to the body of Christ again. (I had to leave the class early to catch a plane)
Wednesday, November 25, 2009
Class Reflection Monday Nov 23rd
During our latest class, Professor Bolger began to discuss the issues surrounding a church having paid staff. He explained that when a person is paid, it can encourage other people become passive, because they presume what should be an ordinary part of everyday life for a believer is the duty of the person who is paid. This discourages the priesthood of all believers. It is essential for those who are paid staff, to be recognized as equippers, rather than the one who ministers. As a paid “minister” I am provoked to deliberately encourage people to recognize what I do as an equipping role, rather than a substitutive role.
Monday, November 23, 2009
Class Reflection Wednesday Nov 18th
I was intrigued as I learned about the new monastic movement and the new paradigm of community that Shane Claiborne is exemplifying. I too began to question, in a deeper way, if the American dream is the dream of God! When I heard Shane not only say, but also testify of how he has "given the best things in life away," I began to reexamine what I consider "the best things in life," and wonder if I'd be willing to give them. Shane Claiborne seems to be an extreme example of communal living; however, I struggled to find ways that it was not biblical. My understanding of community was left challenged.
Wednesday, November 18, 2009
Class Reflections Monday November 16th
During today's class we learned about how Catholicism spread across the globe. Catholicism has largely impacted South America. It now boasts that approximately fifty percent of the people within those nations are Catholic, and some of the Latino nations are nearly one hundred percent Catholic! I was completely unaware of this. During High School, I went to a Catholic school and was amazed by the sincerity of their faith. I would have appreciated the opportunity to learn about the specific distinctions of the Catholic faith, as well as how it spread across the world, so that I could appropriate the good elements of their faith in my own walk with the Lord. On the other hand, I understand that everything cannot be covered in the time we have.
Reflections on emerging Churches
Gibbs, Eddie and Ryan K. Bolger. Emerging Churches. Baker Books, 2005.
Chapter 1:
Gibbs and Bolger exemplify that there is a desperate need for “culturally appropriate church practices” (15). The culture in the U.K and U.S. has abandoned its spiritual heritage and there is a new challenge to embody the gospel incarnationally amidst post-Christendom and post-modernity.Through reading this chapter I became aware of ways that my home church in England is culturally irrelevant. For example, in general we still expect people to come to the church in order to receive Christ, even though “postmodern generations have simply chosen to ignore organized church as irrelevant to their spiritual quest”(21).
Chapter 2:
Emerging churches are defined as “communities that practice the way of Jesus within postmodern cultures” (44). Practices that are culturally outdated are purged. Gibbs and Bolger present a challenge to decipher elements of ecclesiology that are culturally viable, as well as a challenge to “mine the riches of many traditions” (39). The need to analyze the cultural relevance of the church is apparent.
Chapter 3:
It is easy to be distracted and preoccupied with the form of the church (49). However, emerging churches endeavor simply to be signs of the kingdom. They have returned to Jesus’ example and hence, retrieved the gospel of the kingdom. The gospel is no longer constrained to salvation alone, but serves to provoke all to participate with God in the fullness of His mission (64).
Chapter 4:
Emerging churches promote sacralization in which every area of life is appreciated as sacred (66). This opposes the sacred secular division prevalent in modernity and in turn, the church satisfies the desire for holistic spirituality, which is prevalent in the postmodern culture. With the extreme desire for holiness, I have found that my tradition almost advocates for the sacred and secular division. This is corrected by emerging churches who exemplify that it is possible for all areas of life to be appreciated and become holy, rather than simply rejected.
Chapter 5:
Unlike my home church, emerging churches understand church as people, or a community, rather than meetings and fellowships in addition to the weekly services. Emerging churches base the principles of the community life from the life of Christ and hence, the practices of the kingdom that He exemplified.
Chapter 6:
Hospitality is a central principle in emerging churches. Emerging churches are purposefully inclusive and embrace the outsider, extending the boundaries of the faith. They are open and receptive to people of other faiths, and “even seek to be evangelized by them” (134). “They do not believe in evangelistic strategies, other than the pursuit to be like Jesus in his interactions with others” (134).
Chapter 7:
Hospitality in emerging churches also includes serving the outsider, without any hidden motive, or expecting anything in return. Through serving others, relationships naturally become opportunities to point to Christ. Therefore, evangelism is through embodying Christ and demonstrating His love, rather than proclaiming the gospel. This is completely different to the tradition I am a part of in which proclamation of the gospel is emphasized and relationships are treated as a means to convert people.
Chapter 8:
Consumerism in our culture has promoted passivity. In contrast, emerging churches emphasize participation of the entire congregation. Worship is a corporate experience in which everyone is able to act as a producer. This reveals how worship can be unintentionally imposed on people, if only one person is leading, and provides an alternative expression of worship to the traditional mode with which I am acquainted.
Chapter 9:
Emerging churches have recognized that creative acts of worship, by the whole congregation, are necessary in order for gifts to flourish, for “worship to remain indigenous,” and for the priesthood of all believers to be fully practiced (179). The fact that people are made in the image of God and therefore, are creative, is valued in emerging churches (179). They understand that creative acts are part of redemption, in which things are made holy.
Chapter 10:
Emerging churches have developed a different paradigm for leadership. The leadership avoids any form of control and instead, is expressed through servant-hood and following the consensus (214). Room is created for everybody’s voice to be heard. This serves as a “prophetic witness” because of the sharp contrast with the “competitive and polarized” leadership that is common in society (214).
Chapter 11:
Corporate and personal spirituality is stressed in emerging churches as well as meeting the search for spirituality that is apparent in culture. Ancient liturgies are embraced to enable the church to be “rooted during a time of profound cultural upheaval” (226). I come from a church which is almost completely void of liturgies, yet desires to be spiritual; perhaps they could adapt the emerging churches’ appreciation of the liturgy too.
Chapter 1:
Gibbs and Bolger exemplify that there is a desperate need for “culturally appropriate church practices” (15). The culture in the U.K and U.S. has abandoned its spiritual heritage and there is a new challenge to embody the gospel incarnationally amidst post-Christendom and post-modernity.Through reading this chapter I became aware of ways that my home church in England is culturally irrelevant. For example, in general we still expect people to come to the church in order to receive Christ, even though “postmodern generations have simply chosen to ignore organized church as irrelevant to their spiritual quest”(21).
Chapter 2:
Emerging churches are defined as “communities that practice the way of Jesus within postmodern cultures” (44). Practices that are culturally outdated are purged. Gibbs and Bolger present a challenge to decipher elements of ecclesiology that are culturally viable, as well as a challenge to “mine the riches of many traditions” (39). The need to analyze the cultural relevance of the church is apparent.
Chapter 3:
It is easy to be distracted and preoccupied with the form of the church (49). However, emerging churches endeavor simply to be signs of the kingdom. They have returned to Jesus’ example and hence, retrieved the gospel of the kingdom. The gospel is no longer constrained to salvation alone, but serves to provoke all to participate with God in the fullness of His mission (64).
Chapter 4:
Emerging churches promote sacralization in which every area of life is appreciated as sacred (66). This opposes the sacred secular division prevalent in modernity and in turn, the church satisfies the desire for holistic spirituality, which is prevalent in the postmodern culture. With the extreme desire for holiness, I have found that my tradition almost advocates for the sacred and secular division. This is corrected by emerging churches who exemplify that it is possible for all areas of life to be appreciated and become holy, rather than simply rejected.
Chapter 5:
Unlike my home church, emerging churches understand church as people, or a community, rather than meetings and fellowships in addition to the weekly services. Emerging churches base the principles of the community life from the life of Christ and hence, the practices of the kingdom that He exemplified.
Chapter 6:
Hospitality is a central principle in emerging churches. Emerging churches are purposefully inclusive and embrace the outsider, extending the boundaries of the faith. They are open and receptive to people of other faiths, and “even seek to be evangelized by them” (134). “They do not believe in evangelistic strategies, other than the pursuit to be like Jesus in his interactions with others” (134).
Chapter 7:
Hospitality in emerging churches also includes serving the outsider, without any hidden motive, or expecting anything in return. Through serving others, relationships naturally become opportunities to point to Christ. Therefore, evangelism is through embodying Christ and demonstrating His love, rather than proclaiming the gospel. This is completely different to the tradition I am a part of in which proclamation of the gospel is emphasized and relationships are treated as a means to convert people.
Chapter 8:
Consumerism in our culture has promoted passivity. In contrast, emerging churches emphasize participation of the entire congregation. Worship is a corporate experience in which everyone is able to act as a producer. This reveals how worship can be unintentionally imposed on people, if only one person is leading, and provides an alternative expression of worship to the traditional mode with which I am acquainted.
Chapter 9:
Emerging churches have recognized that creative acts of worship, by the whole congregation, are necessary in order for gifts to flourish, for “worship to remain indigenous,” and for the priesthood of all believers to be fully practiced (179). The fact that people are made in the image of God and therefore, are creative, is valued in emerging churches (179). They understand that creative acts are part of redemption, in which things are made holy.
Chapter 10:
Emerging churches have developed a different paradigm for leadership. The leadership avoids any form of control and instead, is expressed through servant-hood and following the consensus (214). Room is created for everybody’s voice to be heard. This serves as a “prophetic witness” because of the sharp contrast with the “competitive and polarized” leadership that is common in society (214).
Chapter 11:
Corporate and personal spirituality is stressed in emerging churches as well as meeting the search for spirituality that is apparent in culture. Ancient liturgies are embraced to enable the church to be “rooted during a time of profound cultural upheaval” (226). I come from a church which is almost completely void of liturgies, yet desires to be spiritual; perhaps they could adapt the emerging churches’ appreciation of the liturgy too.
Monday, November 16, 2009
Class Reflections Wednesday Nov 11th
As I listened to Bishop Grayham Cray, my heart initially sank as I heard the dim statistics about the marginal number of believers in England. However, as I listened longer, I became encouraged that people are responding and planting highly diverse and culturally relevant expressions of churches, causing people to be reached with the gospel. I am inspired to think outside of the box and reconsider what church looks like in postmodernity and postchrisendom.
Wednesday, November 11, 2009
Class Reflection Monday Nov 9th
Coming from England, I was intrigued by the "Fresh Expressions in the Church of England." It was interesting to see how the church had responded to the cultural shifts and, therefore, begun to form churches along networks, rather than parishes. The church I attend in England revolves around the Sunday morning service, but I appreciate the new concept of building the church along networks instead.
Monday, November 9, 2009
Class Reflection Wednesday Nov 4th
I was stunned by the life of Justo Cortez, who endeavored to spread the gospel and whose heart seemed soft and quick to repent. Professor Bolger mentioned how Cortez was known for having tears of repentance in his eyes. Yet, he was also a murderer and oblivious to how his life contradicted the gospel. I left the class wondering what things I am unaware of in my life that cause people pain, even though I'm striving to follow the Lord.
Tuesday, November 3, 2009
Class Reflection Monday Nov 2nd
I had no idea that there had been the role of a pope existing in the early church! However, it was not until the fith or six century that the function of the pope began to be strengthened. As people related to the pope according to their understanding of his authority, the influence of the pope grew, until he emerged as a figure of great power. I was stunned by the concept that the church itself denied the priesthood of all believers and replaced it with heirarchical ideology.
Reflections on God's Missionary People
Van Engen, Charles E. God’s Missionary People. Baker. 1991.
Chapter 1:
My home church often separates mission and the church. Mission is often perceived as conflicting with the growth of the church, rather than the “generative power” that triggers the future maturity of the church, as Van Engen describes (1991, 26-27). Without mission, the life of the church is suffocated and ceases. “The Church exists by mission as fire exists by burning” (1991, 27).
Chapter 2:
Faith Life cannot define its nature “apart from its mission” (Van Engen 1991, 38). There is need for “a new missiological paradigm,” in which the missionary church is appreciated as an “‘emerging reality” thrust forward by mission (1991, 41).
Chapter 3:
Mission cultivates the unity, or oneness, of the church (49). Through growing in love to one another, holiness is also produced (54). As the church participates in Christ’s mission to the world, the universal and catholic body is strengthened. Therefore, the church fulfills its “missional expression” as the “‘one, holy, and catholic’” church that Paul spoke of in Ephesians (47).
Chapter 4:
My tradition aligns with the concept Van Engen introduces, that “there must be a movement and development from our conception of what the Church is toward our commitment to what the Church must become” (1991, 65). Continually, I have heard sermons about what the Church is not, and the dire need for holiness and faith. However, the vital need for missions, in order for the church to emerge, is overlooked.
Chapter 5:
Van Engen recognizes that the expression of the church is continually morphing. Some of the current distinctions that testify of the presence of the church are yet to be a part of my church tradition. “Identification with the oppressed” is fulfilled by a minority of the community, even though it is “related to the essential nature of the church” (1991, 78).
Chapter 6:
The nature of the church is not according to our opinion or preferences, rather it is “derived authentically only from the will of Jesus Christ” (1991, 87). It is through “koinonia, kerygma, diakonia, and martyria,” that the church arises into its true calling (1991, 89). It is easy to be a member of a church and still feel isolated. There needs to be a greater recognition of the necessity for fellowship between disciples, for it is an integral part of the church and without this, “koinonitis” develops (1991, 92).
Chapter 7:
The church serves as an “anticipatory sign of the kingdom” (1991, 110). As the church moves outward to unbelievers, people recognize the kingship of Christ and the sphere of Christ’s rule is furthered (1991, 112). The relationship between “Church and the kingdom” unveils the “missionary relationship of the church to the world” (1991, 114).
Chapter 8:
The church’s mandate is to continue Christ’s earthly ministry. Therefore, the church has a prophetic, priestly and kingly role, and cannot fulfill its ultimate calling without realizing and assuming these functions (1991, 24).
Chapter 9:
My tradition needs to be more intentional in developing missional goals and therefore, turn “confession” into “action” (1991, 133-134). The missional nature of the church needs to be “translated into priorities which lead to intentional mission goals” (1991, 143). A failure to do so will leave the nature of the church constrained theoretically and unfulfilled.
Chapter 10:
There is an intrinsic relationship between the equipping of the members of the church to the emergence of the congregation. This shows the vital need for everyone in Christ to be valued and welcomed in their distinct gifting. The church is not a democracy, dictatorship, or club. Instead, it is the mobilization of the missionary purpose of all people.
Chapter 11:
Missionary leaders need to be recognized because they serve as “catalysts for mobilizing the people of God in mission in the world” (1991, 165). Often leaders are understood as a superior people, but great leaders are those who equip others (1991, 176).
Chapter 12:
Administration should not be disregarded and labeled unspiritual. Van Engen advocates for the spirituality of administration and its function to propel people into ministry and facilitate the emergence of the church.
Chapter 1:
My home church often separates mission and the church. Mission is often perceived as conflicting with the growth of the church, rather than the “generative power” that triggers the future maturity of the church, as Van Engen describes (1991, 26-27). Without mission, the life of the church is suffocated and ceases. “The Church exists by mission as fire exists by burning” (1991, 27).
Chapter 2:
Faith Life cannot define its nature “apart from its mission” (Van Engen 1991, 38). There is need for “a new missiological paradigm,” in which the missionary church is appreciated as an “‘emerging reality” thrust forward by mission (1991, 41).
Chapter 3:
Mission cultivates the unity, or oneness, of the church (49). Through growing in love to one another, holiness is also produced (54). As the church participates in Christ’s mission to the world, the universal and catholic body is strengthened. Therefore, the church fulfills its “missional expression” as the “‘one, holy, and catholic’” church that Paul spoke of in Ephesians (47).
Chapter 4:
My tradition aligns with the concept Van Engen introduces, that “there must be a movement and development from our conception of what the Church is toward our commitment to what the Church must become” (1991, 65). Continually, I have heard sermons about what the Church is not, and the dire need for holiness and faith. However, the vital need for missions, in order for the church to emerge, is overlooked.
Chapter 5:
Van Engen recognizes that the expression of the church is continually morphing. Some of the current distinctions that testify of the presence of the church are yet to be a part of my church tradition. “Identification with the oppressed” is fulfilled by a minority of the community, even though it is “related to the essential nature of the church” (1991, 78).
Chapter 6:
The nature of the church is not according to our opinion or preferences, rather it is “derived authentically only from the will of Jesus Christ” (1991, 87). It is through “koinonia, kerygma, diakonia, and martyria,” that the church arises into its true calling (1991, 89). It is easy to be a member of a church and still feel isolated. There needs to be a greater recognition of the necessity for fellowship between disciples, for it is an integral part of the church and without this, “koinonitis” develops (1991, 92).
Chapter 7:
The church serves as an “anticipatory sign of the kingdom” (1991, 110). As the church moves outward to unbelievers, people recognize the kingship of Christ and the sphere of Christ’s rule is furthered (1991, 112). The relationship between “Church and the kingdom” unveils the “missionary relationship of the church to the world” (1991, 114).
Chapter 8:
The church’s mandate is to continue Christ’s earthly ministry. Therefore, the church has a prophetic, priestly and kingly role, and cannot fulfill its ultimate calling without realizing and assuming these functions (1991, 24).
Chapter 9:
My tradition needs to be more intentional in developing missional goals and therefore, turn “confession” into “action” (1991, 133-134). The missional nature of the church needs to be “translated into priorities which lead to intentional mission goals” (1991, 143). A failure to do so will leave the nature of the church constrained theoretically and unfulfilled.
Chapter 10:
There is an intrinsic relationship between the equipping of the members of the church to the emergence of the congregation. This shows the vital need for everyone in Christ to be valued and welcomed in their distinct gifting. The church is not a democracy, dictatorship, or club. Instead, it is the mobilization of the missionary purpose of all people.
Chapter 11:
Missionary leaders need to be recognized because they serve as “catalysts for mobilizing the people of God in mission in the world” (1991, 165). Often leaders are understood as a superior people, but great leaders are those who equip others (1991, 176).
Chapter 12:
Administration should not be disregarded and labeled unspiritual. Van Engen advocates for the spirituality of administration and its function to propel people into ministry and facilitate the emergence of the church.
Sunday, November 1, 2009
Class Reflections Wednesday Oct 28th
Towards the end of today's lesson, people began to reason if pagan cultural practices should be redirected to glorify God, or be completely removed. I do not see how one can justify eliminating practices that are essentially a part of who people are. Neither can I see how one can justify mixing the holy with the profane. I think the only answer is to look at the practices in light of Jesus' sacrifice and therefore, welcome conviction in areas that do not honor Him and also appreciate the glory that He receives from every nation, tribe, and tongue through their unique cultural expressions.
Wednesday, October 28, 2009
Class Reflection Monday Oct 26th
Today, we continued to explore the ecclesiology of the first century church. Although this period of history looks rather bleak, with an increase of formality and hierarchism, there are still positive elements to be gleaned. Remarkably, the social support structure of Rome was the church. The widows and poor were cared for by the church. What a challenge to us to once again reach out to the impoverished and marginalized, and bring them the holistic good news.
Monday, October 26, 2009
Class Reflection Wednesday Oct 21st
It was interesting to learn how the practice of infant baptism emerged in church history. It was ntriguing to know that believer's baptism was discouraged because of the excessive teaching preceeding it and that there was an expectation that a person would not sin after baptism. However, I did appreciate the Church's response to the pagan culture in which they required a deeper level of consecration, but, obviously, it was just taken too far.
Tuesday, October 20, 2009
Class Reflection Monday Oct 19th
Today we discussed in our groups the ecclesiology of the First Century Church. I was convicted of my selfishness as I learned about the willingness of the early church to share their possessions for the good for the household, and contrasted it with my reluctant attitude and justification for holding onto ‘my’ possessions. May be I need to act like the church once acted!
Reflections on Disciples of All Nations
Sanneh, Lamin. Disciples of All Nations. Oxford, 2007
Chapter 1: Whither Christianity?
Lamin Sanneh states that “no culture is so advanced and so superior that it can claim exclusive access or advantage to the truth of God, and none so marginal and remote that it can be excluded” (25). The English culture is steeped with pride and independence. Sanneh goes on to state that the gospel “conflicts only and unavoidably with idolatries of race, nation, and power” (56). It is the duty of the church to admit cultural equality, and learn, from other cultures, the wealth of ecclesiology they offer. “Irenaeus pointed out, the gospel did not strip nations of their distinctions; those distinctions were the rich tapestry adorning the communities of faith” (26). The enrichment of community, because of the diversity people from different nations bring, is a paradigm that Faith Life (my home church) appreciates.
Chapter 2: The Christian Movement in Islamic Perspective
Anthony launched the counterculture monastic movement, which influenced Hilarion. Then Hilarion’s influence spread among the Arabs, but Christianity has still been largely unproductive in reaching Islam. It is shocking to hear that “Arab nomad’s social custom was effectively cut off from the cultural current of Christianity, the Arabs were bypassed by the religion” (64-45). Once more, Islam was able to reach the Arabs by responding to the “social basis of religious allegiance” (65). This exemplifies the dire need for cultural barriers, which hinder the transmission of the gospel, to be eradicated. England must heed to this truth, before it becomes a Muslim nation and it is too late.
Chapter 3: Old World Precedents and New World Directions
I am in admiration of the antislavery cry that Medouça proclaimed, which had such a huge impact that it became a “dominant theme in the renewal of the worldwide missionary movement in Protestant Christianity that had for the most part rejected mission as a Roman Catholic preserve” (108). Although, with time, missionaries plotted for colonial assault, there is still a lesson to be learned. Today, mission is perceived as a geographical endeavor that the compassionate go on. Slavery has not ended; the sex slave industry is invading the West and could possibly be a cause that awakens the church again to an authentic missional lifestyle.
Chapter 4: The Yogi and the Commissar
The vernacular Bible empowered the Watu wa Mungu Africans to end the colonial system. Although it was mixed with violent forces, the Bible stilled served as the “highest and most universal authority” and was able to break “the spell of local stigma” and tap “a rich vein in the cultural resolve” because of the stories of “slavery and freedom, captivity and liberation, exile and homecoming, death and resurrection, made it a primer for the decolonization campaign and a godsend for nationalist aspirations” (151). The power of the Word is exemplified in this transitional time for the missionaries and indigenous people. The Word needs to be utilized again to empower indigenous people to discover the truth for themselves, rather than a dictatorship style of missions, in which the “missionary” determines the truth according to their own opinion.
Chapter 5: Pillar of Charismatic Renewal
The members of my home church represent various nations, such as Ghana, New Zealand, Lithuania, Nigeria, and many more. However, the worship practice reflects the English culture. Wisdom can be applied from Mojola Agbebi who urged “every country to use their own ceremonies to set forth God’s honor and glory” (165). The worship practice of a congregation should be representative of the variety of nations that make up the congregation. If this is not implemented, then the worship will be “sapping the talent for hymnology among” people instead, like it did when English missionaries imposed their practices upon African Christians (165).
Chapter 1: Whither Christianity?
Lamin Sanneh states that “no culture is so advanced and so superior that it can claim exclusive access or advantage to the truth of God, and none so marginal and remote that it can be excluded” (25). The English culture is steeped with pride and independence. Sanneh goes on to state that the gospel “conflicts only and unavoidably with idolatries of race, nation, and power” (56). It is the duty of the church to admit cultural equality, and learn, from other cultures, the wealth of ecclesiology they offer. “Irenaeus pointed out, the gospel did not strip nations of their distinctions; those distinctions were the rich tapestry adorning the communities of faith” (26). The enrichment of community, because of the diversity people from different nations bring, is a paradigm that Faith Life (my home church) appreciates.
Chapter 2: The Christian Movement in Islamic Perspective
Anthony launched the counterculture monastic movement, which influenced Hilarion. Then Hilarion’s influence spread among the Arabs, but Christianity has still been largely unproductive in reaching Islam. It is shocking to hear that “Arab nomad’s social custom was effectively cut off from the cultural current of Christianity, the Arabs were bypassed by the religion” (64-45). Once more, Islam was able to reach the Arabs by responding to the “social basis of religious allegiance” (65). This exemplifies the dire need for cultural barriers, which hinder the transmission of the gospel, to be eradicated. England must heed to this truth, before it becomes a Muslim nation and it is too late.
Chapter 3: Old World Precedents and New World Directions
I am in admiration of the antislavery cry that Medouça proclaimed, which had such a huge impact that it became a “dominant theme in the renewal of the worldwide missionary movement in Protestant Christianity that had for the most part rejected mission as a Roman Catholic preserve” (108). Although, with time, missionaries plotted for colonial assault, there is still a lesson to be learned. Today, mission is perceived as a geographical endeavor that the compassionate go on. Slavery has not ended; the sex slave industry is invading the West and could possibly be a cause that awakens the church again to an authentic missional lifestyle.
Chapter 4: The Yogi and the Commissar
The vernacular Bible empowered the Watu wa Mungu Africans to end the colonial system. Although it was mixed with violent forces, the Bible stilled served as the “highest and most universal authority” and was able to break “the spell of local stigma” and tap “a rich vein in the cultural resolve” because of the stories of “slavery and freedom, captivity and liberation, exile and homecoming, death and resurrection, made it a primer for the decolonization campaign and a godsend for nationalist aspirations” (151). The power of the Word is exemplified in this transitional time for the missionaries and indigenous people. The Word needs to be utilized again to empower indigenous people to discover the truth for themselves, rather than a dictatorship style of missions, in which the “missionary” determines the truth according to their own opinion.
Chapter 5: Pillar of Charismatic Renewal
The members of my home church represent various nations, such as Ghana, New Zealand, Lithuania, Nigeria, and many more. However, the worship practice reflects the English culture. Wisdom can be applied from Mojola Agbebi who urged “every country to use their own ceremonies to set forth God’s honor and glory” (165). The worship practice of a congregation should be representative of the variety of nations that make up the congregation. If this is not implemented, then the worship will be “sapping the talent for hymnology among” people instead, like it did when English missionaries imposed their practices upon African Christians (165).
Monday, October 19, 2009
Wed Oct 14th, Class Reflection
Today we begun to discuss the eccesiology of the First Century Church. The church of the Apostles was described with many images such as a royal priesthood, the body of Christ and the temple of the Holy Spirit. I was struck by the reality that the people of God gathered in houses to worship the Lord. House churches are becoming popular again and I see the dire need for them, as the nuclear family structure has largely been lost and people are yearning for family fellowship that they can not find in their immediate family. What would it look like for our houses to return to the first century purpose of serving as a place to honor the Lord?
Wednesday, October 14, 2009
October 12th Class Reflection
During Monday's class we reviewed Jesus' expression of the nature of the church, liturgy and sacraments, community and service, as well as His leadership and organization. It was extremely helpful to have group discussions on the specific aspects that pertained to each of the criteria above. I appreciate Professor Bolger's repetitive teaching method. I am anticipating discovering how the expression of Christianity and ecclesiology has developed and changed throughout history, according to various traditions.
Monday, October 12, 2009
Wednesday October 7th Class Reflection
I love the way Jesus ignored the cultural social lines and embraced the marginalized! Jesus subverted the social standard by eating with prostitutes, sinners and outcasts. His entire life was mission, as He lived a distinctive life and engaged with so called outsiders. We can still be selective with who we associate with and build friendships with. Jesus’ example serves as a challenge today, to embrace all people and model our life on the life of Jesus.
Wednesday, October 7, 2009
Monday Oct 5th, Class Reflection
During Monday's class, Professor Bolger discussed the recognizable manner of prophet that Jesus came in and the familiar use of parables he employed as a teaching method. In contrast, the endings to the parables were counter-intuitive and shocking for the hearers. I found this insight very interesting. It exemplifies the need to understand cultural contexts and eliminate barriers to the gospel, while also revealing the need to the Word of God, even though it may contradict society’s norm.
Monday, October 5, 2009
Reflections on The Great Emergence
Tickle, Phyllis. The Great Emergence. Baker Books. 2008
Chapter 1
We are on the breach of another pivotal transition in Christianity, as renewal and growth are timely absolutes. Historically, every five hundred years Christianity has been marked by a monumental shift in its expression. In the sixth century, the Apostolic Church became more formalized through the emergence of monasticism. The Apostolic tradition was preserved, the faith spread geographically, and Oriental Christianity was released to form praxis, liturgy, and theology. The Great Schism, in 1054, enabled Orthodox Christianity to emerge with its specific identity. The Great Reformation gave Roman Catholicism the opportunity to rid itself of corruption and Christianity surged globally. The Protestants liturgical insistence fueled technological advancement, which created the prospect of travelling and advanced trade. This caused Christianity to spread from Europe through Catholics and Protestants.
Chapter 2
In order to perceive the current Great Emergence, and therefore, be able to understand and benefit from the present times, it is essential to study the specifics of previous events. In order to enter into re-formation, it “requires us, in other words, to lay aside for a brief while our adherence to a particular faith and consider instead the generic phenomenon of religion as an undifferentiated entity” (33).
Chapter 3:
After 1538, when two popes were elected, soon there were three popes contending for power. The question of ultimate authority grew with momentum, culminating in the Great Reformation. Who holds the ultimate authority is awaiting an answer by the postmodern generation. Currently, each person’s perspective is the socially accepted standard and authority. “One question that is always present in re-formation: Where now is the authority?” (45).
Chapter 4:
The advancement of the telegraph, radio, and television were utilized to impact religion among the laity. By the mid-1940s, the television was developed and Joseph Cambell and Bill Moyers teamed together to produce a series called, The Power of Myth. This enabled “a challenge that would have been rejected by believers as clerical heresy had it been delivered from the pulpit was now being listened to and thought about and talked about” freely (69). In this hour, the need to infiltrate the media with our faith is crucial. The fruit of the past testifies of the need to channel efforts in this avenue as a form of mission.
Chapter 5:
Albert Schweitzer marks the ending of sola scriptura. The Civil War, the Great War, the acceptance of divorce, the ordination of women Protestant clergy, the gay issue, and the loss of a traditional mother’s role have all contributed to the decentralization of Scripture. These factors have uncovered the question of authority and are fueling the Great Emergence.
Chapter 7:
Emergent Christianity argues that the community and the Word of God hold the ultimate authority. The value of the individual is beginning to be perceived and therefore, it is understood that no one understands truth in its entirety. Crowd Sourcing has developed, in which different networks transmit truth from various perspectives. Thus, a “relational, nonhierarchical, a-democratized form of Christianity” is emerging (153).
Chapter 1
We are on the breach of another pivotal transition in Christianity, as renewal and growth are timely absolutes. Historically, every five hundred years Christianity has been marked by a monumental shift in its expression. In the sixth century, the Apostolic Church became more formalized through the emergence of monasticism. The Apostolic tradition was preserved, the faith spread geographically, and Oriental Christianity was released to form praxis, liturgy, and theology. The Great Schism, in 1054, enabled Orthodox Christianity to emerge with its specific identity. The Great Reformation gave Roman Catholicism the opportunity to rid itself of corruption and Christianity surged globally. The Protestants liturgical insistence fueled technological advancement, which created the prospect of travelling and advanced trade. This caused Christianity to spread from Europe through Catholics and Protestants.
Chapter 2
In order to perceive the current Great Emergence, and therefore, be able to understand and benefit from the present times, it is essential to study the specifics of previous events. In order to enter into re-formation, it “requires us, in other words, to lay aside for a brief while our adherence to a particular faith and consider instead the generic phenomenon of religion as an undifferentiated entity” (33).
Chapter 3:
After 1538, when two popes were elected, soon there were three popes contending for power. The question of ultimate authority grew with momentum, culminating in the Great Reformation. Who holds the ultimate authority is awaiting an answer by the postmodern generation. Currently, each person’s perspective is the socially accepted standard and authority. “One question that is always present in re-formation: Where now is the authority?” (45).
Chapter 4:
The advancement of the telegraph, radio, and television were utilized to impact religion among the laity. By the mid-1940s, the television was developed and Joseph Cambell and Bill Moyers teamed together to produce a series called, The Power of Myth. This enabled “a challenge that would have been rejected by believers as clerical heresy had it been delivered from the pulpit was now being listened to and thought about and talked about” freely (69). In this hour, the need to infiltrate the media with our faith is crucial. The fruit of the past testifies of the need to channel efforts in this avenue as a form of mission.
Chapter 5:
Albert Schweitzer marks the ending of sola scriptura. The Civil War, the Great War, the acceptance of divorce, the ordination of women Protestant clergy, the gay issue, and the loss of a traditional mother’s role have all contributed to the decentralization of Scripture. These factors have uncovered the question of authority and are fueling the Great Emergence.
Chapter 7:
Emergent Christianity argues that the community and the Word of God hold the ultimate authority. The value of the individual is beginning to be perceived and therefore, it is understood that no one understands truth in its entirety. Crowd Sourcing has developed, in which different networks transmit truth from various perspectives. Thus, a “relational, nonhierarchical, a-democratized form of Christianity” is emerging (153).
Wednesday, September 30, 2009
Class reflections
In Christendom there is a plethora of eccesiology. The nature, liturgy, sacraments, community life, mission, witness, organization, and leadership all vary. However, there is not a single tradition that has all of the answers. We need to appreciate the strengths of different traditions, and appropriate them in our own tradition.
Monday, September 28, 2009
Church in Mission
During today’s class, the concept that the barrier to the gospel is social, not theological, was proposed. I agree that people should not have to change their culture in order to find God, and that there should be an indigenous expression of the gospel. An effective church model cannot be franchised. Instead, we must wrestle for an expression of Christianity conducive to specific cultures. However, becoming culturally relevant is not an end in itself, in cultivating church vitality. Social barriers to the gospel do need to be demolished, but I think that a huge barrier to the gospel is a void of the presence and power of the Holy Spirit! I would like to submit that if the few churches that are continuing to grow are mostly Spirit-filled churches, where the moving of the Holy Spirit is welcomed, then maybe the future vitality of the church is dependent on the presence of the Holy Spirit; because these churches have not sought to be culturally relevant, yet they are growing.
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