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...

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.

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.

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.

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.

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?

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. 

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.

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.

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.

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.