Monday, December 07, 2009
Having grown up in the Pentecostal tradition, it was interesting to hear about it in class. Once again it was sad to hear how things that start with good intentions end up getting muddled. That TV evangelists have tainted the fact that God answers prayers and heals is just sad. That the idea that the Lord rescues us and provides for us in His faithfulness through our dire situation is used for personal financial gain just makes me irate to no degree. I know it's probably extremely naive of me to not know that these things have been happening from way back when. But it's kind of like racism - in today's day and age, how can such horribleness exist? It's just sad.
Saturday, December 05, 2009
Book Review 6 - Emerging Churches
Chapter 1: A Brief Look at Culture
The church needs to seriously examine the cultural context that exists today. The incarnation of Jesus sets the example of being relevant in the cultural that the gospel message is being presented in. We also need to understand the changing times and that Christendom and Modernity are rapidly declining and the church is losing members - and not because of Jesus but because of it irrelevance. The study of culture is vital in order to stay relevant.
Chapter 2: What is the Emerging Church?
Emerging churches are basically communities that focuses on practicing the way of Jesus within postmodern cultures. There are 9 practices that help define what this encompasses: 1) Identifying with the life of Jesus 2) transform the secular realm 3) live highly communal lives 4) welcome the stranger 5) serve with generosity 6) participate as producers 7) create as created beings 8) lead as a body and 9) take part in spiritual activities. Although other churches may take on characteristics of an emerging church, it is not the same thing. An example of this could be incorporating creative ideas - but community life is a vital characteristic and most Gen-X/Seeker churches are still focused on the church meeting. They may also adapt some of these practices, but the main philosophy of ministry is still consistent with modernity in their dualistic/spiritualized/interiorized understanding of Jesus and embrace of the sacred/secular split. Many emerging leaders are in agreement that it is and should be difficult to label and define emerging churches since the whole idea is actually anti-labeling. It is also good to understand that to define some as un-something isn't accurate since it implies that it does not incorporate any of those practices. Rather, it is important to understand emerging as in an infant stage or a process (neither having arrived or left).
Chapter 3: Identifying with Jesus
The mission of emerging churches is about living out the gospel of the Kingdom. When identifying with Jesus, it is because Jesus preached the Kingdom gospel not the church gospel. It isn't merely about personal salvation but rather about the life one is living now. When identifying with Jesus' Kingdom gospel, then the mission becomes about going out into the community rather than the community coming to the church. However, this Jesus who identifies with the current and relevant culture does not mean a watered down gospel, as the seeker churches seem to preach. It is a challenging gospel and it is upfront about the challenges. Therefore it is not about removing symbols and appearing to be non-religious.
Chapter 4: Transforming Secular Space
The emerging church is all about dismantling the modernity's dualistic view of the world - it's about eliminating the notion that there is such a thing as secular anything. This pushed the church into the margins of society and was only allowed to be a "chaplain" to society. Rather, it is the understanding that all things are the Lord's and all things can be made holy. There is also the belief that linear expressions of faith is but one of many narratives that tells about an event. Therefore, in an emerging church worship, there may be many forms of participating activities happening during the teaching. This non-linear postmodern mindset also means that "truth" isn't given by the one person with the power but rather a hearing of many stories and discerning accordingly within the context of that community.
Chapter 5: Living as Community
Community is about the practice of peoplehood. It is more than a place to meet - it is about the people meeting; a movement not an institution. Community is a vital part of the emerging church but it must be a Kingdom minded community. This means there must be an understanding that it exists in this world which always needs redemption. The church/community isn't priority but rather is a servant and a sign of the coming Kingdom. Therefore, it is the duty of the church/community to ask Kingdom questions above everything else. This abandons nationalism, individualism and consumerism. It is again, identifying with Jesus.
Chapter 6: Welcoming the Stranger
The emerging church and its postmodern mindset creates a community that believes in inclusion, versus modernity and it's exclusivity. It is the belief that ancient Israel was about clean and unclean but Jesus came to rip the temple curtain and to break all those barriers. Forgiveness and acceptance was not about the temple any longer but about Jesus - the Kingdom is for all. All are invited to the table to partake of the Lord's supper. All aspects of the church are about the community and welcoming the stranger into the community - therefore it about being transparent and letting such things as apologetics be known through action in their servant lifestyle.
Chapter 7: Serving with Generosity
The emerging church is not about building consumer driven congregations but rather active participants. It is no longer about satisfying the customer but reacting a community of activists. Service is therefore not limited to those who are paid staff but rather embodies the entire community. It's more than just social service, as it's more than just political viewpoints. It is also more than just church service. It is about serving Christ by serving the world through our vocations.
Chapter 8: Participating as Producers
This expands the distinction between developing a consumer driven modeled church (the seeker church) versus a participatory church (the emerging church). Modernity gave way to the idea that people coming to worship would sit and watch whereas the emerging church in its Kingdom question mindset are calling all people of the church community to be participants in the worship service. This is a holistic approach to worship and all believers are welcomed and given space to share their stories.
Chapter 9: Creating as Created Beings
As talked about in class, churches must be contextualized for the community their in. You cannot have a McDonaldized church that is not applicable or relevant to the community it is trying to serve. Rather, each church must allow their people express themselves creatively - not just be molded out of the same cookie-cutter style (can I just personally input how horrible Koreans are at this? We thrive on cookie-cutting principles!). Because we are all created beings, we must understand that we are creative in our nature. And expressing ourselves through our creativity is participating in God.
Chapter 10: Leading as a Body
Modern churches leadership that is based on power, control and submission to authority must be altered to resemble the Kingdom of God more. It should be about the priesthood of all believers. Therefore, the first to be release is control and power. Creative freedom of all believers must be allowed and it cannot be the vision of the leader but rather the vision of all. It's about groups that are not about dynamic leaders but about community. Very important is the idea that leadership is based on gifting - that is the authenticity of acknowledging limitations and empowering others. It is decentralizing power and authority.
Chapter 11: Merging Ancient and Contemporary Spirituality
Emerging churches aren't trying to connect with any ancient practice. Rather it is about selecting highly participative practices integrating body and spirit. One example of this is Celtic spirituality (more in the UK than the US). Although there is some adoption of charismatic practices, it is does not emphasize the hyperactivity of pentecostal churches. There is an emphasis on liturgy and monastic spirituality and the daily spiritual disciplines. There is also a restoration of the Eucharist being the center of worship.
Chapter 1: A Brief Look at Culture
The church needs to seriously examine the cultural context that exists today. The incarnation of Jesus sets the example of being relevant in the cultural that the gospel message is being presented in. We also need to understand the changing times and that Christendom and Modernity are rapidly declining and the church is losing members - and not because of Jesus but because of it irrelevance. The study of culture is vital in order to stay relevant.
Chapter 2: What is the Emerging Church?
Emerging churches are basically communities that focuses on practicing the way of Jesus within postmodern cultures. There are 9 practices that help define what this encompasses: 1) Identifying with the life of Jesus 2) transform the secular realm 3) live highly communal lives 4) welcome the stranger 5) serve with generosity 6) participate as producers 7) create as created beings 8) lead as a body and 9) take part in spiritual activities. Although other churches may take on characteristics of an emerging church, it is not the same thing. An example of this could be incorporating creative ideas - but community life is a vital characteristic and most Gen-X/Seeker churches are still focused on the church meeting. They may also adapt some of these practices, but the main philosophy of ministry is still consistent with modernity in their dualistic/spiritualized/interiorized understanding of Jesus and embrace of the sacred/secular split. Many emerging leaders are in agreement that it is and should be difficult to label and define emerging churches since the whole idea is actually anti-labeling. It is also good to understand that to define some as un-something isn't accurate since it implies that it does not incorporate any of those practices. Rather, it is important to understand emerging as in an infant stage or a process (neither having arrived or left).
Chapter 3: Identifying with Jesus
The mission of emerging churches is about living out the gospel of the Kingdom. When identifying with Jesus, it is because Jesus preached the Kingdom gospel not the church gospel. It isn't merely about personal salvation but rather about the life one is living now. When identifying with Jesus' Kingdom gospel, then the mission becomes about going out into the community rather than the community coming to the church. However, this Jesus who identifies with the current and relevant culture does not mean a watered down gospel, as the seeker churches seem to preach. It is a challenging gospel and it is upfront about the challenges. Therefore it is not about removing symbols and appearing to be non-religious.
Chapter 4: Transforming Secular Space
The emerging church is all about dismantling the modernity's dualistic view of the world - it's about eliminating the notion that there is such a thing as secular anything. This pushed the church into the margins of society and was only allowed to be a "chaplain" to society. Rather, it is the understanding that all things are the Lord's and all things can be made holy. There is also the belief that linear expressions of faith is but one of many narratives that tells about an event. Therefore, in an emerging church worship, there may be many forms of participating activities happening during the teaching. This non-linear postmodern mindset also means that "truth" isn't given by the one person with the power but rather a hearing of many stories and discerning accordingly within the context of that community.
Chapter 5: Living as Community
Community is about the practice of peoplehood. It is more than a place to meet - it is about the people meeting; a movement not an institution. Community is a vital part of the emerging church but it must be a Kingdom minded community. This means there must be an understanding that it exists in this world which always needs redemption. The church/community isn't priority but rather is a servant and a sign of the coming Kingdom. Therefore, it is the duty of the church/community to ask Kingdom questions above everything else. This abandons nationalism, individualism and consumerism. It is again, identifying with Jesus.
Chapter 6: Welcoming the Stranger
The emerging church and its postmodern mindset creates a community that believes in inclusion, versus modernity and it's exclusivity. It is the belief that ancient Israel was about clean and unclean but Jesus came to rip the temple curtain and to break all those barriers. Forgiveness and acceptance was not about the temple any longer but about Jesus - the Kingdom is for all. All are invited to the table to partake of the Lord's supper. All aspects of the church are about the community and welcoming the stranger into the community - therefore it about being transparent and letting such things as apologetics be known through action in their servant lifestyle.
Chapter 7: Serving with Generosity
The emerging church is not about building consumer driven congregations but rather active participants. It is no longer about satisfying the customer but reacting a community of activists. Service is therefore not limited to those who are paid staff but rather embodies the entire community. It's more than just social service, as it's more than just political viewpoints. It is also more than just church service. It is about serving Christ by serving the world through our vocations.
Chapter 8: Participating as Producers
This expands the distinction between developing a consumer driven modeled church (the seeker church) versus a participatory church (the emerging church). Modernity gave way to the idea that people coming to worship would sit and watch whereas the emerging church in its Kingdom question mindset are calling all people of the church community to be participants in the worship service. This is a holistic approach to worship and all believers are welcomed and given space to share their stories.
Chapter 9: Creating as Created Beings
As talked about in class, churches must be contextualized for the community their in. You cannot have a McDonaldized church that is not applicable or relevant to the community it is trying to serve. Rather, each church must allow their people express themselves creatively - not just be molded out of the same cookie-cutter style (can I just personally input how horrible Koreans are at this? We thrive on cookie-cutting principles!). Because we are all created beings, we must understand that we are creative in our nature. And expressing ourselves through our creativity is participating in God.
Chapter 10: Leading as a Body
Modern churches leadership that is based on power, control and submission to authority must be altered to resemble the Kingdom of God more. It should be about the priesthood of all believers. Therefore, the first to be release is control and power. Creative freedom of all believers must be allowed and it cannot be the vision of the leader but rather the vision of all. It's about groups that are not about dynamic leaders but about community. Very important is the idea that leadership is based on gifting - that is the authenticity of acknowledging limitations and empowering others. It is decentralizing power and authority.
Chapter 11: Merging Ancient and Contemporary Spirituality
Emerging churches aren't trying to connect with any ancient practice. Rather it is about selecting highly participative practices integrating body and spirit. One example of this is Celtic spirituality (more in the UK than the US). Although there is some adoption of charismatic practices, it is does not emphasize the hyperactivity of pentecostal churches. There is an emphasis on liturgy and monastic spirituality and the daily spiritual disciplines. There is also a restoration of the Eucharist being the center of worship.
Tuesday, December 01, 2009
Book Review 5 - Disciples of All Nations: Pillars of World Christianity
Chapter 1: Whither Christianity?
Tertullian's account of how Christianity brought forth a new philosophy and community. It wasn't limited to just one certain culture or people group. It was not limited to any physical entity such as a building or place. It crossed all barriers and this is what gave it power and influence. It wasn't a secret society that met underground. It wasn't a faith that was forced upon anyone. All people volunteered to join and be persecuted and most importantly to serve one another and attend to the poor. It was truly something unlike any other faith before it.
Another significance of this, was the development of the idea of one's salvation. This becomes a fully Christian concept but derives from Sophoclean urge of teaching a "plan of salvation" and the whole premise of an possible loving relationship between the forgiving God and redeemable humanity. There was also the belief that this salvation was not based on material possession nor personal accomplishments and merit.
Chapter 2: The Christian Movement in Islamic Perspective
AS Christianity readily moved into influencing government leaders and Christendom grew, so did the opposition from the Muslim world, which reached its height with the Crusades. It is during the 7th century where Islam really begins to rise and expand and therefore is probably the greatest challenge that prevents the continual exponential growth of Christianity across the Northern Africa. The belief in the Muslim world was that Christianity in and of itself might be an authentic faith, but the influence of the Roman empire tainted its authenticity and made it corrupt and tainted unlike Islam and the Qur'an. The Enlightenment also shifted certain philosophies of Christianity in its treatment of the poor and other social progress.
Chapter 3: Old World Precedents and New World Directions
The fear of the spread of Islam was one of the reasons for the rush for imperialism around the world (especially for the new world). And as colonialism continued all throughout the world, the Christian message spread as a new world religion due to Europe's cultural influence. However, the message ironically also sowed seeds of social consciousness and the injustices of what happened especially in South America. Catholic missions began to decline because of its dependence on the slave trade for supplies. Protestant Christianity took hold of this call to justice movement to show that Catholicism didn't have the market on missions.
Chapter 4: The Yogi and the Commissar
As time progressed, scholars began focusing on the notion that missionaries were simply agents that were part of the imperialistic movement. Although this is true to some degree, to simplify missions with this kind of mentality is not correct. If anything, we need to look throughout history as a tug of war struggle of these two philosophies - political control and the pure spirit of missions.
Chapter 5: Pillar of Charismatic Renewal
The Pietist movement in Europe in the 18th Century shifted the Christian movement to reclaim religion's moral autonomy against those who would be seen as "compromisers." The joining of faith and politics was frowned upon in the view that the world was corrupt and therefore was a negative influence of the Christian faith/church. This anti-colonial Christian view was especially accepted in Africa. This led to churches to separate from their European churches to create a new faith community.
Chapter 6: Resurgence and the New Order in West Africa
The reconciliation of old and new influences is what Christian missionaries were able to use to maintain influence. Recounts the new movement within West Africa and the mixture of Muslim influence into Christian faith.
Chapter 7: Civilization and the Limits of Mission
Christian mission is weakened if Europe's influence is taken out of the mix. It is Europe's world power that allows Christianity to be a world religion. Take that away, then you take away its impact. But this also means that Europe and Western Christianity set itself up for a fall, as culture and its dependence on the material got in the way of the message. It is this Western cultural captivity of the gospel that needed to be released. Boundaries needed to be redrawn and Christian values and significance needed to be restated and re-understood. It had to be more than just civilization's culture. The push through nurses, preachers, teachers, etc was what brought back the advancement.
Chapter 8: Christian Awakening and the New China
China was an exceptionally difficult territory to break through. There was great opposition again Western control and Marxism was highly influential. The government wanted to gain control of the church, as to maintain full sovereignty which caused conflict with the Catholic church - loyalty to the church or government? Through the decades, it is most likely the underground charismatic/pentecostal movement that has brought the growth of Christianity in China, rather than the hierarchical public church.
Conclusion
There is a third wave of Christian influence happening that is not limited to Western Christianity. A new true world Christianity with inter-ethnic and interracial climates is on the move. It is now the time for the church to be an influence and build bridges of reconciliation between these cultures in order in order to maintain influence.
Chapter 1: Whither Christianity?
Tertullian's account of how Christianity brought forth a new philosophy and community. It wasn't limited to just one certain culture or people group. It was not limited to any physical entity such as a building or place. It crossed all barriers and this is what gave it power and influence. It wasn't a secret society that met underground. It wasn't a faith that was forced upon anyone. All people volunteered to join and be persecuted and most importantly to serve one another and attend to the poor. It was truly something unlike any other faith before it.
Another significance of this, was the development of the idea of one's salvation. This becomes a fully Christian concept but derives from Sophoclean urge of teaching a "plan of salvation" and the whole premise of an possible loving relationship between the forgiving God and redeemable humanity. There was also the belief that this salvation was not based on material possession nor personal accomplishments and merit.
Chapter 2: The Christian Movement in Islamic Perspective
AS Christianity readily moved into influencing government leaders and Christendom grew, so did the opposition from the Muslim world, which reached its height with the Crusades. It is during the 7th century where Islam really begins to rise and expand and therefore is probably the greatest challenge that prevents the continual exponential growth of Christianity across the Northern Africa. The belief in the Muslim world was that Christianity in and of itself might be an authentic faith, but the influence of the Roman empire tainted its authenticity and made it corrupt and tainted unlike Islam and the Qur'an. The Enlightenment also shifted certain philosophies of Christianity in its treatment of the poor and other social progress.
Chapter 3: Old World Precedents and New World Directions
The fear of the spread of Islam was one of the reasons for the rush for imperialism around the world (especially for the new world). And as colonialism continued all throughout the world, the Christian message spread as a new world religion due to Europe's cultural influence. However, the message ironically also sowed seeds of social consciousness and the injustices of what happened especially in South America. Catholic missions began to decline because of its dependence on the slave trade for supplies. Protestant Christianity took hold of this call to justice movement to show that Catholicism didn't have the market on missions.
Chapter 4: The Yogi and the Commissar
As time progressed, scholars began focusing on the notion that missionaries were simply agents that were part of the imperialistic movement. Although this is true to some degree, to simplify missions with this kind of mentality is not correct. If anything, we need to look throughout history as a tug of war struggle of these two philosophies - political control and the pure spirit of missions.
Chapter 5: Pillar of Charismatic Renewal
The Pietist movement in Europe in the 18th Century shifted the Christian movement to reclaim religion's moral autonomy against those who would be seen as "compromisers." The joining of faith and politics was frowned upon in the view that the world was corrupt and therefore was a negative influence of the Christian faith/church. This anti-colonial Christian view was especially accepted in Africa. This led to churches to separate from their European churches to create a new faith community.
Chapter 6: Resurgence and the New Order in West Africa
The reconciliation of old and new influences is what Christian missionaries were able to use to maintain influence. Recounts the new movement within West Africa and the mixture of Muslim influence into Christian faith.
Chapter 7: Civilization and the Limits of Mission
Christian mission is weakened if Europe's influence is taken out of the mix. It is Europe's world power that allows Christianity to be a world religion. Take that away, then you take away its impact. But this also means that Europe and Western Christianity set itself up for a fall, as culture and its dependence on the material got in the way of the message. It is this Western cultural captivity of the gospel that needed to be released. Boundaries needed to be redrawn and Christian values and significance needed to be restated and re-understood. It had to be more than just civilization's culture. The push through nurses, preachers, teachers, etc was what brought back the advancement.
Chapter 8: Christian Awakening and the New China
China was an exceptionally difficult territory to break through. There was great opposition again Western control and Marxism was highly influential. The government wanted to gain control of the church, as to maintain full sovereignty which caused conflict with the Catholic church - loyalty to the church or government? Through the decades, it is most likely the underground charismatic/pentecostal movement that has brought the growth of Christianity in China, rather than the hierarchical public church.
Conclusion
There is a third wave of Christian influence happening that is not limited to Western Christianity. A new true world Christianity with inter-ethnic and interracial climates is on the move. It is now the time for the church to be an influence and build bridges of reconciliation between these cultures in order in order to maintain influence.
What can we learn from the Puritans' belief that they were the new chosen people? As I get older, I'm continuously realizing that when we face God, we're mostly going to realize that we were actually quite wrong about a lot of things. Having grown up in a really conservative Pentacostal church, attending Biola AND Talbot, I can't help but look back at my journey and see how far we've come. Many of my friends who still connect themselves to those traditions jokingly call me a liberal pagan who's lost her way from the straight and narrow path of Jesus. But can we really be so arrogant of a people group to think that God exclusively speaks to us and us alone? Isn't this the same belief that the Catholics had and still maintain? Listening to Dr. Bolger during lecture just makes me think bad just 4 years ago when most of the Christian population was crying foul play about global warming and that God has blessed us with this earth so why can't we milk it for all it's worth?! Those who are warning are delusional and Al Gore is the anti-Christ. But what do I see on the cover of one of the magazines about a year ago? Global warming and the need to preserve the beautiful earth that God's blessed us with. What the?! And if you've got about 3 hours, I can regale you with tails of what people thought at Biola - "wait, you're a Democrat? Wait what? But you're Christian! Democrats are evil!" Goodness. When we get caught up in being so dogmatic about these issues and not remember that we are actually finite beings, we will make horrible mistakes and viciously taint the name of Jesus. Why must we be so insistent that we're right and you're wrong when we really don't know. I'm not one to advocate that post-modern philosophy is right. I do believe in absolutes. I do believe that there is a black and white. I just keep thinking that maybe we won't really know what those black and whites are until after the fact. Or maybe we should just take a moment to think about such things before declaring anything. When the one person shared about how she'd been baptized 3 times, I couldn't help but chuckle at the absurdity of it all. I, too, have been baptized 3 times (twice as an infant and once more as a teenager). Again, I don't say all this to make a point that nothing is important or can be figured out. I just think that we need to pause before we let our spiritual pride take over and become the monster that we've seen it become in the past.
Sunday, November 29, 2009
Calvin's whole idea of trying to create a Christendom world is... nice in theory? But it's also the same way that Big Brother is technically nice in theory. Or the whole Tom Cruise's whole Minority Report movie is nice in theory. Is our objective to create a world that is so segregated from what is considered "secular"? Is that what Christ's prayer was for us when he prayed that his disciples be in the world but not of the world? It does seem that in a perfect world, it would be beautiful to create a city or town in which people are nice and kind and things that are unethically are dealt with in a fair and just manner. But then again, it just kind of creeps me all over - kind of the same feeling I get when I drive into Irvine. Big brother is watching...
Wednesday, November 25, 2009
It's continually sad to reflect on how all throughout history our nature as people continually stifles what God is doing. I just wonder how we as the church can maintain the priesthood of all believers and not have it usurped with the need to establish hierarchy or systems. Does this mean to keep things on a grassroots level? I don't think that is the answer since we have many larger churches that are successful in maintain somewhat of this idea. I can't also help to think about the whole notion of fear that we have - fear of change, fear of losing control. Brafman and Beckstrom talk about this in their book, The Starfish and the Spider. How much do we stifle the movement of the Spirit and the growth of the church because we need to maintain control. Even as I reflect back on the way that I had done ministry, I believe so much more ministry could have happened if I just trusted more in my leaders and feared less that something would go wrong or veer off in a different direction. So how much of this demand for hierarchy is actually because of the leadership involved and egos? I will be the first to step up and say many times in the earlier part of my ministry, I wanted to be sure that I was affirmed as the pastor. It's sad but true.
Monday, November 23, 2009
It's amazing to know that the medium of print played such an important role in getting the Protestant movement started. How much of what we do in ministry today, both overseas and domestically, is more effective because of the internet? We are a society that is more connected electronically and I think that's a powerful tool for us to have. My mother's always saying how she feels that the next generation just knows so much more than hers and feels that we're growing up so much faster because of this. I wonder though, how much are some ministries falling behind because they're unwilling to change with the times and how will this affect who is going to be the next influential mover/shaker of our generation. Or perhaps those who are moving more slowly and cautiously are keeping the checks and balance of things so that the head of the pack isn't running too far ahead and heading into dangerous territory.
Wednesday, November 18, 2009
I keep returning to the point where we really look at the message of the gospel and the true freedom it brings. Last week, the Fuller Youth Institute hosted a summit and during one of the small group times, someone shared how we need to constantly remember that Jesus' message was to an oppressed people group and how we as Westerners living in America really aren't an oppressed group of people (the person was also referencing the fact or existence of "white privilege" and the majority of Caucasians that still exist in America). So how should we really understand Jesus' message of freedom when looking at the context that the gospels were written in or that Jesus lived? So I am once again reminded of the fact that Jesus was a rebel and came to empower the poor, marginalized, and oppressed. The notion that Paul O'Frare (I didn't catch the spelling) empowered the people by helping to ask questions and to stand up for their rights is so great. I am continually struggling with the question though of how Christendom fits into the whole principle that Jesus goes against the grain of society? Especially since when we look at history, Christendom only seems to draw the church further away from the teachings of Jesus and closer to material and political greed. If Christendom is able to honor the true spirit and foundation of the gospel, then what would that look like?! Would our churches and society be different? There was a youth worker who said that in his church, all the elders giving out Communion meal are required to wear an American flag tie... REALLY?!?! Yes, really. Is that what Christ teaches? Is this what's supposed to define me as a Christian? My patriotism to my country? I mean, I'm Korean but I still consider myself an American and get teary when I watch the Olympics and hear the Star Spangled Banner get played. But what does that have to do with my faith in Jesus? What does that have anything to do with Jesus' teaching of feeding the poor, giving to those in need and being a community of love? Jesus came to free us... I just can't shake the feeling that Christendom tries to just tie me back down.
Monday, November 16, 2009
Book Review 4 - Global Pentecostalism: The New Face of Christian Social Engagement
Introduction/Chapter 1: Global Pentecostalism
Introduction - Explains the methodology the authors used for their research.
The Emergence of Pentecostalism - Covering the history of Pentecostalism
Three Myths About Pentecostalism - Distinguishing what is true versus perceptions of Pentecostalism. The first myth is that all pentecostal worship services are populated with people who are slain by the Spirit, speak in tongues, prophesy, or instant healing occurrences. Although these things may happen at some services, most of the time (especially in Neo-Pentecostal churches), the services are expressive but not chaotic. The second myth is that Pentecostalism is for the lower-class or "marginalized" population. Although there was much truth to this stereotype in the beginning of the 20th century movement, there has been much growth in the denomination beyond the poor. The final and third myth is that Pentecostals are only interested in things that are eternal related and are therefore not prone to be involved with earthly justice matters or making earthly future investments. This however is not the case, especially within the last few years.
Explaining the Growth of Pentecostalism - There a both functional and substantive reasons for the growth of the movement. When families or people move from rural to urban environments, there are feelings of chaos and uncertainties that may exist and Pentecostal churches help to provide a feeling of stabilization through heavenly hope, cell groups (surrogate families) and neighborly love, hits an emotional chord with its emphasis on worship, and cultures that are more open to the spiritual realm (and cultures where shamanism was practiced) identify with this denomination much better (as opposed to a more modern Westernized denomination/culture).
Types of Pentecostalism - 1) Classical Pentecostalism includes Assemblies of God, International Four Square. 2) Indigenous Pentecostalism is made up of indigenous denominations not located in North American (e.g. Nigeria, Brazil). 3) Neo-Pentecostal churches are predominantly made up of entrepreneurs who grew up relatively unchurched but are dissatisfied with what is currently available in the religious marketplace. 4) Charismatic Renewal Movement that predominantly exists in the Catholic church. 5) Proto-charismatic Christians are people who don't belong to the Pentecostal church but embrace some of the qualities of this tradition.
Orientations within Pentecostalism - 4 Emphases: 1) Two distinct groups - one very legalistic and one much looser 2) Prosperity Gospel 3) Progressive Pentecostalism 4) Routinized Pentecostalism
Pentecostalism and Social Transformation - Although the Prosperity Gospel movement seems to potentially impede justice action, there has been a social justice movement in the works - empowering the poor to have a voice, social/moral uplifting of society, and human rights (all people are equal in the eyes of God).
Chapter 2: Progressive Pentecostals
Types of Holistic Ministry - Moving from focusing on Individual Ministry to Community Transformation
Relief and Individual Charity - Talks about the observations made of churches the authors visited and the service the churches provided.
Development Versus Assistance - Shifting the mindset of social justice action - teach a man to fish concept.
Holistic Ministry - Progressive Pentecostals aren't solely focused on personal purity but rather doesn't make the distinction between separating everyday life and maintaining piety.
There shouldn't be a separation between evangelism and meeting the needs of the individual. The whole philosophy that Mother Teresa had - how can you preach the gospel and the salvation of their souls when they're hungry?
The Spiritual Dimension of Life - There are several levels to how the spiritual dimensions operate, the most important being self-esteem (affirmation of being loved by God).
Chapter 3: Building a New Generation
Shares observations of various programs that are serving children and youth in such places as Uganda, Kenya, India, Johannesburg, Cairo, Venezuela, Buenos Aires, Singapore and Manila. Some programs are relief oriented while other are more revival structures. The chapter also shares about elementary and primary schools being started with the goal being to integrate Christianity into the curriculum.
Chapter 4: Practicing the Faith
Talks about programs developed that are meeting the needs on emotional, physical and most importantly spiritual levels. This is leading to transformation of both individuals and communities. Sharing cases in which people are experiencing "supernatural" transformation by means of the Holy Spirit. Some programs drug rehabilitation, mental health facilities, prison ministry, HIV/AIDS infected victims, ministering to prostitutes, financial independence and stability and political involvement.
Chapter 5: Encounters with the Holy
Examining in depth the significance and essential foundation of having a divine-human encounter. This is truly what empowers people to engage in various community activity and be a servant of others. This interaction with God is the first step in listening to what God desires for our lives. Also such things as physical space is not as vital as the instrument of music, especially the art of creating music (hence worship) together. Most of the worship is in a distinctive rhythm such as beginning with upbeat music and shifting into a more contemplative mood/atmosphere. Dancing and physical movement/involvement is encouraged, as well as the gift of speaking in tongues and other such gifts (though these aren't a necessity to worship or have a divine experience.
Chapter 6: Born in the Image of God
Expands on the principle that when one lives a moral/ethical (biblical) and hard-working life, there is a blessing that is given to you (economically). The chapter gives examples of people who decide to abstain from drinking any longer and become promoted or their business booms. However, it is not the same dynamic as that of the Puritanical mindset which seems to stress a very stoic way of life. The Pentecostals observed are not just content with their abstinence of the ways of the world but even finding joy in it. There is a lighter spirit existing in the groups that were observed.
Chapter 7: Organizing the Saints
Cell groups are an essential part of the Pentecostal movement. There is an emphasis on empowering the people (falling in line with the direct communication with God belief). There also seems to not be as high of a stress of theological/seminary education. This is particularly true in the sense that Pentecostal movement grew in the poorer countries initially and resources were not as readily available to attend seminary. Instead, it was more reading the bible and being mentored by the clergy. Most Pentecostal churches don't seem to allow women to be ordained as senior pastors, but many of the ministries/programs were founded by women. Women are allowed to prophesy over men and be entrepreneurs (heck, the largest church in the world in South Korea was started by a woman!! :D).
Chapter 8: The Future of Progressive Pentecostalism
There must be an understanding of the differences between Liberation theology and Pentecostalism. Although on the outskirts, there may appear to be similarities, Pentecostalism stresses more harmony and purity and is more organic in nature whereas Liberation Theology utilizes metaphors and hence tends to create a more socialistic Marxist orientation. The work and emphasis on the Holy Spirit (the "S" Factor) cannot be ignored either. It is the key ingredient along with worship. These two are the core or foundation of the Pentecostal movement.
Introduction/Chapter 1: Global Pentecostalism
Introduction - Explains the methodology the authors used for their research.
The Emergence of Pentecostalism - Covering the history of Pentecostalism
Three Myths About Pentecostalism - Distinguishing what is true versus perceptions of Pentecostalism. The first myth is that all pentecostal worship services are populated with people who are slain by the Spirit, speak in tongues, prophesy, or instant healing occurrences. Although these things may happen at some services, most of the time (especially in Neo-Pentecostal churches), the services are expressive but not chaotic. The second myth is that Pentecostalism is for the lower-class or "marginalized" population. Although there was much truth to this stereotype in the beginning of the 20th century movement, there has been much growth in the denomination beyond the poor. The final and third myth is that Pentecostals are only interested in things that are eternal related and are therefore not prone to be involved with earthly justice matters or making earthly future investments. This however is not the case, especially within the last few years.
Explaining the Growth of Pentecostalism - There a both functional and substantive reasons for the growth of the movement. When families or people move from rural to urban environments, there are feelings of chaos and uncertainties that may exist and Pentecostal churches help to provide a feeling of stabilization through heavenly hope, cell groups (surrogate families) and neighborly love, hits an emotional chord with its emphasis on worship, and cultures that are more open to the spiritual realm (and cultures where shamanism was practiced) identify with this denomination much better (as opposed to a more modern Westernized denomination/culture).
Types of Pentecostalism - 1) Classical Pentecostalism includes Assemblies of God, International Four Square. 2) Indigenous Pentecostalism is made up of indigenous denominations not located in North American (e.g. Nigeria, Brazil). 3) Neo-Pentecostal churches are predominantly made up of entrepreneurs who grew up relatively unchurched but are dissatisfied with what is currently available in the religious marketplace. 4) Charismatic Renewal Movement that predominantly exists in the Catholic church. 5) Proto-charismatic Christians are people who don't belong to the Pentecostal church but embrace some of the qualities of this tradition.
Orientations within Pentecostalism - 4 Emphases: 1) Two distinct groups - one very legalistic and one much looser 2) Prosperity Gospel 3) Progressive Pentecostalism 4) Routinized Pentecostalism
Pentecostalism and Social Transformation - Although the Prosperity Gospel movement seems to potentially impede justice action, there has been a social justice movement in the works - empowering the poor to have a voice, social/moral uplifting of society, and human rights (all people are equal in the eyes of God).
Chapter 2: Progressive Pentecostals
Types of Holistic Ministry - Moving from focusing on Individual Ministry to Community Transformation
Relief and Individual Charity - Talks about the observations made of churches the authors visited and the service the churches provided.
Development Versus Assistance - Shifting the mindset of social justice action - teach a man to fish concept.
Holistic Ministry - Progressive Pentecostals aren't solely focused on personal purity but rather doesn't make the distinction between separating everyday life and maintaining piety.
There shouldn't be a separation between evangelism and meeting the needs of the individual. The whole philosophy that Mother Teresa had - how can you preach the gospel and the salvation of their souls when they're hungry?
The Spiritual Dimension of Life - There are several levels to how the spiritual dimensions operate, the most important being self-esteem (affirmation of being loved by God).
Chapter 3: Building a New Generation
Shares observations of various programs that are serving children and youth in such places as Uganda, Kenya, India, Johannesburg, Cairo, Venezuela, Buenos Aires, Singapore and Manila. Some programs are relief oriented while other are more revival structures. The chapter also shares about elementary and primary schools being started with the goal being to integrate Christianity into the curriculum.
Chapter 4: Practicing the Faith
Talks about programs developed that are meeting the needs on emotional, physical and most importantly spiritual levels. This is leading to transformation of both individuals and communities. Sharing cases in which people are experiencing "supernatural" transformation by means of the Holy Spirit. Some programs drug rehabilitation, mental health facilities, prison ministry, HIV/AIDS infected victims, ministering to prostitutes, financial independence and stability and political involvement.
Chapter 5: Encounters with the Holy
Examining in depth the significance and essential foundation of having a divine-human encounter. This is truly what empowers people to engage in various community activity and be a servant of others. This interaction with God is the first step in listening to what God desires for our lives. Also such things as physical space is not as vital as the instrument of music, especially the art of creating music (hence worship) together. Most of the worship is in a distinctive rhythm such as beginning with upbeat music and shifting into a more contemplative mood/atmosphere. Dancing and physical movement/involvement is encouraged, as well as the gift of speaking in tongues and other such gifts (though these aren't a necessity to worship or have a divine experience.
Chapter 6: Born in the Image of God
Expands on the principle that when one lives a moral/ethical (biblical) and hard-working life, there is a blessing that is given to you (economically). The chapter gives examples of people who decide to abstain from drinking any longer and become promoted or their business booms. However, it is not the same dynamic as that of the Puritanical mindset which seems to stress a very stoic way of life. The Pentecostals observed are not just content with their abstinence of the ways of the world but even finding joy in it. There is a lighter spirit existing in the groups that were observed.
Chapter 7: Organizing the Saints
Cell groups are an essential part of the Pentecostal movement. There is an emphasis on empowering the people (falling in line with the direct communication with God belief). There also seems to not be as high of a stress of theological/seminary education. This is particularly true in the sense that Pentecostal movement grew in the poorer countries initially and resources were not as readily available to attend seminary. Instead, it was more reading the bible and being mentored by the clergy. Most Pentecostal churches don't seem to allow women to be ordained as senior pastors, but many of the ministries/programs were founded by women. Women are allowed to prophesy over men and be entrepreneurs (heck, the largest church in the world in South Korea was started by a woman!! :D).
Chapter 8: The Future of Progressive Pentecostalism
There must be an understanding of the differences between Liberation theology and Pentecostalism. Although on the outskirts, there may appear to be similarities, Pentecostalism stresses more harmony and purity and is more organic in nature whereas Liberation Theology utilizes metaphors and hence tends to create a more socialistic Marxist orientation. The work and emphasis on the Holy Spirit (the "S" Factor) cannot be ignored either. It is the key ingredient along with worship. These two are the core or foundation of the Pentecostal movement.
Sunday, November 15, 2009
Bishop Graham Cray Lecture
I'm encouraged with the message that Bishop Cray gave, but I wonder what it would take for the church in America to welcome his message. I remember how much criticism was made when the whole post-modern philosophy of ministry started appearing its head and now with the emerging church movement. The critique is true for even myself. Even though my heart is more attuned to what the emerging movement is about and I get super excited when listening to what Bishop Cray is sharing about what's happening in Europe, my own traditional evangelical foundation/background struggles with wondering whether we're watering down the gospel message (this was a constant debate on campus at Talbot!). It's strange. I definitely strongly agree that contextualization is vital as the gospel is about meeting people where they're at. I mean, isn't that what Paul writes about?! The most important thing is that the gospel is preached and heard no matter what. So how much are we limiting the power of the Spirit and the message of Christ because we refuse to change and meet people where they're at? I still remember the time when playing drums was considered "Satan's" music because it was associated with rock n roll. And look at us now. Why must the church continually be the slowest moving entity when it has the most important message to give?
I'm encouraged with the message that Bishop Cray gave, but I wonder what it would take for the church in America to welcome his message. I remember how much criticism was made when the whole post-modern philosophy of ministry started appearing its head and now with the emerging church movement. The critique is true for even myself. Even though my heart is more attuned to what the emerging movement is about and I get super excited when listening to what Bishop Cray is sharing about what's happening in Europe, my own traditional evangelical foundation/background struggles with wondering whether we're watering down the gospel message (this was a constant debate on campus at Talbot!). It's strange. I definitely strongly agree that contextualization is vital as the gospel is about meeting people where they're at. I mean, isn't that what Paul writes about?! The most important thing is that the gospel is preached and heard no matter what. So how much are we limiting the power of the Spirit and the message of Christ because we refuse to change and meet people where they're at? I still remember the time when playing drums was considered "Satan's" music because it was associated with rock n roll. And look at us now. Why must the church continually be the slowest moving entity when it has the most important message to give?
Tuesday, November 10, 2009
The whole topic of a church being about new believers has been one that's been on the back burner of my mind for awhile, especially as a Korean American. It just seems that many young adult congregations (what Koreans call "EM" or "English Ministry" services/congregations) aren't increasing their members with new believers but rather, it's the ever going merry-go-round of recycled, church-hopping folk. It's the perception that many "2nd Generation" Korean Americans we look at, still fall more in line with the "open/closed de-church". However, at the same time, when talking with so many of these young adults, there understanding of the gospel is so works driven and there's a perpetual dualistic mindset that their way of life (hanging out and having a drink with their friends or going out to dance are all roads that lead to hell) needs to change in order for them to have a relationship with Jesus. It's an ever growing problem of why students leave the church when they graduate - the silent exodus.
Monday, November 09, 2009
I know I should be more positive and compassionate when reflecting on the shift that occurs in the church. After all, Charlemagne's reign gives us most of the written word that we have today; so there are benefits to the fact that Christianity became the legalized state nation. But as convenient as we try to convince ourselves it is that we can freely worship our Lord, my thoughts continually revert to the fact that perhaps state and church are supposed to be separate. While attending Biola, there were many opinions that the idea of separation of church and state was a secular principal and that we need to pray against it and fight to preserve that Christianity is what this nation was founded on. But is this really true? What good has come from the joining of these two and what scripture passage supports this idea? As Dr. Bolger shared in class, our priority as believers is that the message of the gospel spreads throughout all the regions of the world - if you have a message of salvation, why wouldn't this be a priority? But is the means of partnering with government supposed to be the method? Is it really vital that we have a president in power who "believes" in the Judeo-Christian God? Unfortunately, it seems that after every class, my list of questions is growing while my list of answers is still at #1.
Wednesday, November 04, 2009
Book Review 3 - God's Missionary People
Chapter 1: A New Perspective of the Local Church
The church is that of a tiny planted tree that grows to protect and nourish. It has entered into a global era and we must understand how church and mission are tied together. Congregations must be re-educated to be minded as God's missionary people.
Chapter 2: The Impact of Modern Ecclesiology on the Local Church
In order for us to be global minded, we need to shift our paradigm. The church is a constant growing and changing entity as it is emerging and becoming. It is a "sociological entity with a spiritual nature."
Chapter 3: The Essence of the Local Church in the Book of Ephesians
Ephesians shows us what Paul's desire and view is for the church. We need to be united, holy by our love, and embracing of all (meaning the gospel is for all peoples).
Chapter 4: The Essence of the Local Church in Historical Perspective
As the church is a growing and emerging entity, it is constantly needing to find the balance between what it is and should be; it needs to find the nature of having the attributes of Christ but dwelling in the realities of the world.
Chapter 5: Restating the Missionary Intention of the Local Church
The church exists and is here for the world. It is exists for the oppressed. The message also needs to hit the masses - growth was important and vital to the first church.
Chapter 6: The Purpose of the Local Church
We must understand the purpose of the church not by what we want it to be or what the world desires or needs, but by Jesus alone. The greatest commandment: love the Lord your God with all your heart, soul and mind and love your neighbor as yourself (koinonia, kerygma, diakonia, and martyria).
Chapter 7: The Local Church and the Kingdom of God
In order for the local congregations to be missional minded, there must be a deeper understanding of the big picture - to the tie in/connection to the Kingdom of God in the world. The church is under the rule of the King, it is the center of the rule of the King, it is the representative of the rule of the King (the first-fruits of the Kingdom), and it is to be the mouthpiece/messenger of the rule of the King.
Chapter 8: The Role of the Local Church in the World
Jesus commissions the church to be his representative (his body) through his disciples. It is through the various roles of prophet, priest and king that the church ministers. The church should also know its role as healer and liberator. (This chapter was especially moving to me as I'm dealing and reading through some highly offensive material from Zondervan on a book that they've published that marginalizes Asians and Asian Americans. There's much dialogue on reconciliation and healing and what needs to be done in order for that to happen. Very interesting and timely).
Chapter 9: Missional Goals in the Local Church
The church is supposed to be a bridge builder. In order to be effective bridge builders, the church needs to be sure to evaluate its functionality or dysfunctionality in its systems.
Chapter 10: Missionary Members in the Local Church
All people in the church are part of the people of God. All are called to be missionaries and aren't in the church simply to be helpers to the professionals and simply do their bidding. How many more people could be reached if pastors in the church would stop trying to have all the power?!
Chapter 11: Missionary Leaders in the Local Church
Church leaders should be perceived as being leader-catalysts - ones that model a way that motivates people to want to achieve missionary goals. Leaders are more than just the doers of the congregation - they provide the heart of missionary congregations.
Chapter 12: Missional Administration in the Local Church
It is the administration that are the doers - the hands and feet of the church. They are an essential part of the body to keep the church functioning properly. Through their spiritual leadership, the administration faces the realities of problems that arise, organize and maintain the NT principles and all so that the church can always know how it is fitting into its context.
Chapter 1: A New Perspective of the Local Church
The church is that of a tiny planted tree that grows to protect and nourish. It has entered into a global era and we must understand how church and mission are tied together. Congregations must be re-educated to be minded as God's missionary people.
Chapter 2: The Impact of Modern Ecclesiology on the Local Church
In order for us to be global minded, we need to shift our paradigm. The church is a constant growing and changing entity as it is emerging and becoming. It is a "sociological entity with a spiritual nature."
Chapter 3: The Essence of the Local Church in the Book of Ephesians
Ephesians shows us what Paul's desire and view is for the church. We need to be united, holy by our love, and embracing of all (meaning the gospel is for all peoples).
Chapter 4: The Essence of the Local Church in Historical Perspective
As the church is a growing and emerging entity, it is constantly needing to find the balance between what it is and should be; it needs to find the nature of having the attributes of Christ but dwelling in the realities of the world.
Chapter 5: Restating the Missionary Intention of the Local Church
The church exists and is here for the world. It is exists for the oppressed. The message also needs to hit the masses - growth was important and vital to the first church.
Chapter 6: The Purpose of the Local Church
We must understand the purpose of the church not by what we want it to be or what the world desires or needs, but by Jesus alone. The greatest commandment: love the Lord your God with all your heart, soul and mind and love your neighbor as yourself (koinonia, kerygma, diakonia, and martyria).
Chapter 7: The Local Church and the Kingdom of God
In order for the local congregations to be missional minded, there must be a deeper understanding of the big picture - to the tie in/connection to the Kingdom of God in the world. The church is under the rule of the King, it is the center of the rule of the King, it is the representative of the rule of the King (the first-fruits of the Kingdom), and it is to be the mouthpiece/messenger of the rule of the King.
Chapter 8: The Role of the Local Church in the World
Jesus commissions the church to be his representative (his body) through his disciples. It is through the various roles of prophet, priest and king that the church ministers. The church should also know its role as healer and liberator. (This chapter was especially moving to me as I'm dealing and reading through some highly offensive material from Zondervan on a book that they've published that marginalizes Asians and Asian Americans. There's much dialogue on reconciliation and healing and what needs to be done in order for that to happen. Very interesting and timely).
Chapter 9: Missional Goals in the Local Church
The church is supposed to be a bridge builder. In order to be effective bridge builders, the church needs to be sure to evaluate its functionality or dysfunctionality in its systems.
Chapter 10: Missionary Members in the Local Church
All people in the church are part of the people of God. All are called to be missionaries and aren't in the church simply to be helpers to the professionals and simply do their bidding. How many more people could be reached if pastors in the church would stop trying to have all the power?!
Chapter 11: Missionary Leaders in the Local Church
Church leaders should be perceived as being leader-catalysts - ones that model a way that motivates people to want to achieve missionary goals. Leaders are more than just the doers of the congregation - they provide the heart of missionary congregations.
Chapter 12: Missional Administration in the Local Church
It is the administration that are the doers - the hands and feet of the church. They are an essential part of the body to keep the church functioning properly. Through their spiritual leadership, the administration faces the realities of problems that arise, organize and maintain the NT principles and all so that the church can always know how it is fitting into its context.
Tuesday, November 03, 2009
Again, too many things to reflect on from the last class but the most pressing topic is the fact that I can't help but be perplexed after watching the video on the history of Eastern Orthodoxy. I saddened me to see the men all decked out in their garb and wearing more more bling than Snoop Dogg and Flava Flav combined. I don't want to judge and be harsh, as I too am (as Ken Fong puts it) a recovering Pharisee. However, I can't help but ask how a person can read the gospels and teachings of Christ and not see that you're actually a stronger representative of the Pharisees than you are of Christ. How did we get to the point where faith is defined by attire and certain ceremonial performances and not see how far away we are from Christ's message? Aren't these the exact things that Christ came to preach against and abolish (or fulfill since he has fulfilled the law)? It's one thing to read the history and possibly understand how it could have developed in that manner. But it just makes me sad to see people be so oblivious to how far off they are from what they follow, namely Jesus.I don't discount the beauty of the rituals and ceremonies or the attire and churches of their culture.They are very beautiful. I do like traditions and rituals such as kneeling while praying (that might be very Korean of me) or taking off one's hat during time of prayer. But to say that a person can't be a believer without these things just sounds too much like what Jesus and Apostle Paul spoke against in the NT.
Sunday, November 01, 2009
There are so many things to reflect on after this class. But the most pressing thing on my mind would be the discussion at the end of class regarding the incorporation of holidays into the Christian culture. Listening to some of the statements made by my classmates definitely makes me see that there are arguments for holidays to become a part of the culture. My only issue is the fact that Jesus (and Paul for that matter) understood these "secular" things to simply be a tool to connect to people and that no matter what the gospel message is what's most essential. It just seems when people become confused with the idea that these secular things are essential or sacred, they're confusing that the packaging the message comes in isn't what's important but rather the essence of the message (the meat of it). Culture just doesn't seem to be something that should ever be confused with the saving message of Jesus.
Tuesday, October 27, 2009
The idea that the bishop was considered the wealthy leader of the "church" or house church is so intriguing. It seems to be such a contrast to today's notion that the leader of the church should be an example of poverty (or rather, the idea that if a pastor/bishop/leader of the church is poor then they're truly exemplifying Jesus). There's a part of me that falls more in line with the thought that a bishop shouldn't be wealthy, but there's also something great about living out servant leadership and showing the world what being Christlike means by sharing your wealthy. We certainly do not, in our current society of consumerism, have many examples of this. How sad is it that when we hear of such leaders like Tony Campolo, who caps his family income in order to give away the remaining to the poor, we are amazed because it's such a rarity. But then again, if I won the lottery tomorrow, I can't be certain that I'd be able to do the same (I could only hope that I would).
Monday, October 26, 2009
It’s very interesting how the liturgy and sacraments that started as a celebration of the freedom that Jesus brought through his death and resurrection ends up being the exact legalistic rituals that the Pharisees were rebuked for. How much of what we do as the church today is still considered to be a requirement in order to become a believer? How can we continue to preach the life of grace and have people understand that the gospel is about living the life because of the freedom we’ve been given?
Tuesday, October 20, 2009
I love the fact that Christians were considered to be the "atheists" of their time in the first century; that Christianity was a movement against the establishment of the Roman empire - it was basically the underground movement. The concept that America is God's nation or a "Christian" nation and that Christians think that's a good thing always baffled me. When we read the gospels, it's obvious that not only was that idea something Jesus didn't want, but he spoke against it and even rebuked the disciples at one point because they still didn't get that he didn't come for that. He never came to claim any kind of land whatsoever. So how did we get to this point where it's a good thing that Christianity is the norm? Perhaps the whole problem of complacency in our congregation's faith all comes down from the fact that true "persecution" from the world stopped. Perhaps we need to re-understand that Christ came to rock the boat. Perhaps we need to save Christianity from "Christianity".
BOOK REVIEW #2
The Great Emergence – Phyllis Tickle
Part 1
Intro/Chapter 1 – What Is It/Rummage Sale
Christianity shifts every 500 years. It needs to replenish itself so that renewal and new growth can happen. This is what Bishop Dyer calls “The Rummage Sale” of the church. Currently we are embarking on the next rummage sale with the Great Emergence. Prior to this time period, there was the Great Reformation, The Great Schism, and Gregory the Great.
Chapter 2 - Cable of Meaning
Religion is a social contract, although this may offend some who are deep in faith. But it is answering the question that humanity has of "why?" and to the need to find purpose in life. Therefore, religion is like a cable of meaning constructed of a waterproof casing (the story-that which represents shared history), a sleeve (consensual illusion or common imagination-it is the common agreement of how the world works), and then 3 braided ropes (spirituality, corporeality, and morality).
Part 2
Chapter 3 - The Great Reformation
The history of how the Great Reformation came to be. We need to examine this period in order to understand how the Great Emergence came to be
Chapter 4 - Questions of Re-formation
Cannot look at the Great Reformation without incorporating and looking into the Renaissance and the emerging of science. It is with this that the question of authority - the voice to follow - begins to be questioned (hence Scripture only and only Scripture is questioned). This leads to the overarching questions belonging to the Great Emergence of 1) What is human consciousness and 2) what is the relation of all religions to one another?
Chapter 5 - The Century of Emergence
Enter the introduction of the theory of relativity and bring about the question, "who is the real Jesus?" and a new examination of the authenticity of the Western Christian Jesus. Pentacostalism comes onto the scene and begins to answer the authority question - it is the believer and the message received from the Holy Spirit. Other such influences were the likes of Karl Marx and AA, which brought spirituality beyond the borders of the church. This also leads into the expansion of social order and what is the corporate believing body of believers.
Part 3
Chapter 6 - The Gathering Center
Although there may be 4 discernible categories (liturgicals, renewalists, social justice Christians, and conservatives), these categories are not limited to remain in these divisions. Rather, there is a fluidity among all four in which one can identify oneself in each/all of the categories - therefore creating a certain "gathering center"
Chapter 7 - The Way Ahead
A deeper examination in the question of "who is the authority" which is a question that is challenged with every shift that happens (every 500 years). The Great Emergence seems to naturally continue to place authority in both scripture and community. The book concludes with a look at the Quakers influence and the influence of John Wimber and the Vineyard movement.
Part 1
Intro/Chapter 1 – What Is It/Rummage Sale
Christianity shifts every 500 years. It needs to replenish itself so that renewal and new growth can happen. This is what Bishop Dyer calls “The Rummage Sale” of the church. Currently we are embarking on the next rummage sale with the Great Emergence. Prior to this time period, there was the Great Reformation, The Great Schism, and Gregory the Great.
Chapter 2 - Cable of Meaning
Religion is a social contract, although this may offend some who are deep in faith. But it is answering the question that humanity has of "why?" and to the need to find purpose in life. Therefore, religion is like a cable of meaning constructed of a waterproof casing (the story-that which represents shared history), a sleeve (consensual illusion or common imagination-it is the common agreement of how the world works), and then 3 braided ropes (spirituality, corporeality, and morality).
Part 2
Chapter 3 - The Great Reformation
The history of how the Great Reformation came to be. We need to examine this period in order to understand how the Great Emergence came to be
Chapter 4 - Questions of Re-formation
Cannot look at the Great Reformation without incorporating and looking into the Renaissance and the emerging of science. It is with this that the question of authority - the voice to follow - begins to be questioned (hence Scripture only and only Scripture is questioned). This leads to the overarching questions belonging to the Great Emergence of 1) What is human consciousness and 2) what is the relation of all religions to one another?
Chapter 5 - The Century of Emergence
Enter the introduction of the theory of relativity and bring about the question, "who is the real Jesus?" and a new examination of the authenticity of the Western Christian Jesus. Pentacostalism comes onto the scene and begins to answer the authority question - it is the believer and the message received from the Holy Spirit. Other such influences were the likes of Karl Marx and AA, which brought spirituality beyond the borders of the church. This also leads into the expansion of social order and what is the corporate believing body of believers.
Part 3
Chapter 6 - The Gathering Center
Although there may be 4 discernible categories (liturgicals, renewalists, social justice Christians, and conservatives), these categories are not limited to remain in these divisions. Rather, there is a fluidity among all four in which one can identify oneself in each/all of the categories - therefore creating a certain "gathering center"
Chapter 7 - The Way Ahead
A deeper examination in the question of "who is the authority" which is a question that is challenged with every shift that happens (every 500 years). The Great Emergence seems to naturally continue to place authority in both scripture and community. The book concludes with a look at the Quakers influence and the influence of John Wimber and the Vineyard movement.
Sunday, October 18, 2009
As we see ordination, structure, and titles begin to be established in the latter part of the first century church, I wonder how unavoidable it for the idea of "corporate" to become something negative. We desire the message of the gospel to spread large and wide. But this growth also brings about the necessity for structure and this tends to shift a movement to become something more the likes of a corporation and even perhaps take on the vibe of being institutionalized versus organic. Again, as I said earlier, I am someone who highly values structure and I now seem to find myself wondering how to find the balance between having structure and fluidity. How can we, as a church, create the policies and structures needed to allow the church to function properly but also create a place where the Spirit can continuously move?
Secondly, I also wonder if Paul really valued women in His ministry and the letters written were addressing more specific issues, how did we get to this place where women have been told that we're insubordinate and not allowed to preach and minister because we are women? It still baffles me to know that I am still often questioned by my male peers about the authenticity of my calling to be a pastor.
Wednesday, October 14, 2009
I found it really interesting when examining Jesus' ministry in our group how easy it was to build a list in regards to many of the categories, especially that of community/service but when it came to building a list for organization/leadership there was a bit of a challenge after unanimously stating "servant leadership". It seems this was true with the rest of the class as well for when we were all sharing, the answers weren't coming as quickly. We all understand that servant leadership is vital but after that my question is whether there even is value to establishing structure. Or should we, who demand such things, understand that we're actually stifling the Spirit to do his work? So being a person who highly values structure and systems within an organization or group, I really wonder how much of Jesus' ministry valued the idea of this? Where's the balance between letting things happen organically versus planning and establishing structure? Perhaps those of us that value structure need to let loose a bit and allow the "chaos" that sometimes comes with off-the-cuff ministry because it didn't seem like Jesus was very interested in much besides exemplifying servant leadership.
Monday, October 12, 2009
As a woman serving in youth ministry, especially in a predominantly Korean church context, it's always encouraging to hear about how Jesus' ministry broke the cultural norm in regards to women and those marginalized. It does still perplex me why it wasn’t more clearly stated about how women should be welcomed to take on leadership roles and that it doesn’t go against “God’s creation” and the roles that he created. I also found it interesting the whole idea that church movements move at a greater pace when led by non-paid staff. It is definitely something to think about when building up church leadership.
Wednesday, October 07, 2009
BOOK REVIEW 1
An Introduction to Ecclesiology - Veli-Matti Karkkainen
An Introduction to Ecclesiology - Veli-Matti Karkkainen
Part I (Chapters 1-7)
Chapter 1: Eastern Orthodox Ecclesiology
Eastern Orthodox tradition emphasizes experience-based faith and focuses on gradual growth rather than guilt and sin very interesting. There is also a great emphasis on the Eucharist and is tied in with the church; the two cannot be separated from each other. In this same manner the work of Christ and the work of the Holy Spirit are seen as simultaneous rather than exclusive.
Chapter 2: Roman Catholic Ecclesiology
Just as in the Eastern Orthodox tradition, sacraments are essential and baptism, confirmation and the Eucharist are foundational in nature. These elements create the essential communion that makes up the church body. One item I found interesting in the chapter reading was the lack of stress or focus on the significance of the pope. Although it’s mentioned that the pope was declared infallible by the Vatican
Chapter 3: Lutheran Ecclesiology
Church is a hidden (faith) community as well as a visible (preaching and administration of sacraments) fellowship and encompasses the entire community of believers (priesthood of all believers). Foundationally the key essentials of the church are the Word and sacraments and it is through these things that the Spirit works in the life of a believer. Everything else varies from church to church. It is also important to remember that the church is a community of believers who are both saints because of their salvation but are still works in progress (sinners) until the Lord returns. The role of believers to be an example of Jesus is lived out through actions of love and justice.
Chapter 4: Reformed Ecclesiology
There is a similar belief that the foundation of the church is the Word and administration of the sacraments but along with a right order of ministry (ecclesiastical order). There is also a distinctive view that there is a clear separation between the church and state. The Eucharistic theology is that the church and Eucharist is mutual. There were two existing tensions within the church regarding in regards to church authority and stress on personal faith as a test of the elect.
Chapter 5: Free Church Ecclesiology
There is a great movement away from hierarchical model of church to participative models. There are criticisms that the Anabaptists devalued Scripture and replaced it with a reliance on the Holy Spirit. However, it is more accurate to conclude that there is a distinctive relationship between the Spirit and Scripture. There is also an emphasis on community versus individualism. Along this line is the foundation that mission and evangelization is the main purpose of the church life.
Chapter 6: Pentecostal/Charismatic Ecclesiology
“Pentecostalism represents a grassroots spiritual movement rather than a novel theological construction. It has not so much produced a new theology as a new kind of spirituality and aggressive new evangelism methods.”
Worship is an essential essence of their service and represents the “presence of God” and exercising the spiritual gifts. But it’s important to know that Jesus and God in the power of the Holy Spirit is the center of worship. The ecclesiology is more about lived reality rather than thematized theology and a community of believers gathered together for mutual edification.
Chapter 7: Ecumenical Movement Ecclesiology
The foundation is the belief that the church encompasses the unity of all Christians and churches. It is not about human effort but a mandate from God. Although there are various views of what unity among Christians mean, there seems to be a consensus of unity of the church in the unity of the triune God and apostolic tradition-the ecumenical imperative. Great amount of tension regarding the idea of proselytizing versus an individual’s right to religious freedom.
Part II (Chapters 8-14)
Chapter 8: Communion Ecclesiology-John Zizioulas
The Eucharist is the foundational act of the church and makes the church. The presence of a bishop is a necessary condition for the local church to be able to celebrate the Eucharist. It is the Eucharist that is the main liturgical act. It is believed that the church in and of itself is institute by Christ and constituted by the Spirit.
Chapter 9: Charismatic Ecclesiology – Hans Kung
Kung’s viewpoint is very similar to that of Luther’s in respect to the church being a community made up of sinful men and women and always being in need of forgiveness. Therefore this leads to the understanding of believing the church rather than in the church since it is about the community of believers.
Chapter 10: Universal Ecclesiology – Wolfhart Pannenberg
Pannenberg is considered a Lutheran theologian. He considers the church to be the anticipation of the kingdom of God
Chapter 11: Messianic Ecclesiology – Jurgen Moltmann
There is an emphasis in Moltmann’s doctrine that the church is a messianic and relational ecclesiology. The church is also considered a body of equals, an open fellowship of friends.
Chapter 12: Participatory Ecclesiology – Miroslav Volf
There is a mutual interdependence of local and universal church.
Chapter 13: Baptist Ecclesiology – James McClendon Jr.
The character of the church is a tangible, local gathering. There is also a strong tie between the church and Jewish heritage.
Chapter 14: Missionary Ecclesiology – Lesslie Newbigin
The doctrine that church’s essential nature if missionary as opposed to mission being a task given to the church.
Chapter 15: Non-Church Movement in Asia
The hidden church movements amongst laity
Chapter 16: Bare Ecclesial Communities in Latin America
Social justice and liberation theology
Monday, October 05, 2009
09/30/2009 Lecture
After much discussion on our assignments, we spent the remaining time in class sharing in our small group the history of our individual traditions in the church. I love how no matter how many seminary students I meet, I always find their long and interesting stories a bit encouraging. Perhaps it falls in line with the same encouragement that people who attend AA meetings feel but it’s a bit of the wounded workers coming together to help heal each other. I look forward to hearing more extensive details of the stories of the people in my group.
Subscribe to:
Comments (Atom)