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).
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