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).

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?

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.

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.

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.

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.

BOOK REVIEW 1
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 I, there seemed to be a greater focus on the church as a united body.

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. He believes in the inclusion of election within the community of believers.

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.

Part III (Chapter 15-16)

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

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.