Chp. 1
Practical theology is theology rooted in praxis – in other words, practical theology does not have its starting point in the minds of men, but in the experience of people. As I see it, this sort of theology has the benefit of allowing for the Holy Spirit to do as he pleases, which can defy rational logic. Theology that is based on the systematic approach of the mind tends to quench the work of the Spirit. On the other hand, relying too much on what can be experienced may be dangerous in constructing doctrine because what can be experienced may or may not be of the Spirit of God.
Chp. 2
Latino practical theology is rooted in culture, since culture is thought to be the creation of the Spirit of God. This is no doubt true when the Spirit of God directs people in creating the culture of the Spirit (i.e. the church – p. 67). Yet it cannot be true that the Spirit creates all that is to be found in a culture – humans inevitably create things apart from the direction of God. Moreover, these elements of culture inevitably interact with the church, making it delicate to determine what is of the Spirit within the church of God; thus, a theology rooted in culture is rooted in an environment of confusion.
Chp. 3
Latino/a practical theology of the Spirit ought to embrace the narrative of the Pentecost along with the cruciform life of Jesus. Pentecost serves as a reminder that the Spirit of God speaks in multiple languages to a multiplicity of cultures. In other words, the narrative of Pentecost is an affirmation for the diversity present amongst cultures in our day as well as the diversity present within a culture such as Latino/a culture. The cruciform life of Christ is a reminder of sufferings that one is to go through in life and is helpful for Latinos (actually all individuals) to remember who are experiencing the banes of a disadvantaged life.
Chp. 4
Latino/a theology embraces the concept of mañana, a futuristic outlook towards change coming to the community – such an outlook inspires hope. I would agree that a futuristic/ eschatological outlook can be very beneficial because it inspires hope and because it can (and must) inspire action. If an outlook towards tomorrow is grounded in fatalism, it can be deadly because it will not inspire any change. When change fails to happen, hope eventually loses its significance. Yet, if the outlook towards tomorrow is grounded in the concept of free will and the dreams of men who desire to make a difference, then change can occur and the hope will not disappoint.
Thursday, December 10, 2009
Wednesday, December 2, 2009
Reflections on 12-2
Bolger: "Pentecostalism is a non-Western faith that has come to the West"; this then provides a partial explanation of the growth of Pentecostalism in the West
Nevertheless, when we look back to a history of Pentecostalism, we see that it started in the West - specifically in Kansas with a white man, Charles Parham. William Seymour, the son of a slave and an early proponent of Pentecostalism may provide some fodder for those describing Pentecostalism as a non-Western faith; truthfully, however, it would be difficult to say that Pentecostalism was brought to the West. Pentecostalism is not Western in its practice or logical foundation, but neither was it an import from the East. Hence, one might say that Pentecostalism is not culturally grounded - instead it is grounded in the Spirit.
Nevertheless, when we look back to a history of Pentecostalism, we see that it started in the West - specifically in Kansas with a white man, Charles Parham. William Seymour, the son of a slave and an early proponent of Pentecostalism may provide some fodder for those describing Pentecostalism as a non-Western faith; truthfully, however, it would be difficult to say that Pentecostalism was brought to the West. Pentecostalism is not Western in its practice or logical foundation, but neither was it an import from the East. Hence, one might say that Pentecostalism is not culturally grounded - instead it is grounded in the Spirit.
Monday, November 30, 2009
Emerging Churches by Eddie Gibbs and Ryan Bolger - My Reflections
Chp. 1
Culture has shifted dramatically within the last 60 years in the West. This shift in culture from modernity to postmodernity and Christendom to post-Christendom necessitate that churches in today's Western world shift as well from their cultures rooted in the practices of the past to practices that reflect the needs of the people of today.
Chp. 2
The emerging church exists under a variety of forms today in the US and Britain yet there are a few common distinctive such as identification with Jesus, transformation of the secular space, and living in community.
Chp. 3
The emerging church focuses on the kingdom of God as its missional duty. Therefore, those in the emerging church try and emulate Jesus wherever they are in society, with the hopes that such a display will attract those who are in the world. This model of "doing church" is drastically different from having people come to a building on Sundays.
Chp. 4
Bringing the kingdom of God to earth as Jesus did means bringing it to the part of society that is secular. For those in the emergent church, the sacred/secular divide is something that adherents try to erase, precisely by being Jesus whether they find themselves in church or not.
Chp. 5
Emerging churches view church as family and not an institution – in other words, church is meant to be highly relational, a place where people can come as they are, be welcomed and not shunned. This conception of church as family runs against the prevailing Western emphasis on the individual.
Chp. 6
Emerging churches go to great lengths to include the outsider in their churches. Some emerging churches will visit holy sites of other religions or else invite holy men of other religions into their church services to share about their pagan practices and religion. In my opinion, some of these practices (cf. p. 132-3) go too far, and by mixing the religions of Yahweh and the pagans, the truth becomes muddied.
Chp. 7
Serving is a core practice of those participating in the emerging churches. Emerging churches stress that serving is meant to be a lifestyle and not a random practice. Furthermore, the type of serving advocated does not amount to the social gospel; instead, the serving is meant to be a more intentional reflection of Christ in the individual serving.
Chp. 8
Emerging churches desire that all would participate in their services. Instead of a select few that are designated within the church to lead the meeting, each person ought to be allowed to display their gifts – this is assumed to be in line with Paul's discussion of the gifts in 1 Cor 12-14.
Chp. 9
Worship is a creative event in the emerging churches. Beyond creating music, participants are encouraged to contribute art in the form of media, drawings, paintings, sculptures, spoken word, etc. as their expression of worship to God.
Chp. 10
Emerging churches move away from the hierarchical model of leadership to a model of leadership that is open, team-based, and volunteer. This flat model of leadership is an attempt to encourage the "priesthood of all believers."
Culture has shifted dramatically within the last 60 years in the West. This shift in culture from modernity to postmodernity and Christendom to post-Christendom necessitate that churches in today's Western world shift as well from their cultures rooted in the practices of the past to practices that reflect the needs of the people of today.
Chp. 2
The emerging church exists under a variety of forms today in the US and Britain yet there are a few common distinctive such as identification with Jesus, transformation of the secular space, and living in community.
Chp. 3
The emerging church focuses on the kingdom of God as its missional duty. Therefore, those in the emerging church try and emulate Jesus wherever they are in society, with the hopes that such a display will attract those who are in the world. This model of "doing church" is drastically different from having people come to a building on Sundays.
Chp. 4
Bringing the kingdom of God to earth as Jesus did means bringing it to the part of society that is secular. For those in the emergent church, the sacred/secular divide is something that adherents try to erase, precisely by being Jesus whether they find themselves in church or not.
Chp. 5
Emerging churches view church as family and not an institution – in other words, church is meant to be highly relational, a place where people can come as they are, be welcomed and not shunned. This conception of church as family runs against the prevailing Western emphasis on the individual.
Chp. 6
Emerging churches go to great lengths to include the outsider in their churches. Some emerging churches will visit holy sites of other religions or else invite holy men of other religions into their church services to share about their pagan practices and religion. In my opinion, some of these practices (cf. p. 132-3) go too far, and by mixing the religions of Yahweh and the pagans, the truth becomes muddied.
Chp. 7
Serving is a core practice of those participating in the emerging churches. Emerging churches stress that serving is meant to be a lifestyle and not a random practice. Furthermore, the type of serving advocated does not amount to the social gospel; instead, the serving is meant to be a more intentional reflection of Christ in the individual serving.
Chp. 8
Emerging churches desire that all would participate in their services. Instead of a select few that are designated within the church to lead the meeting, each person ought to be allowed to display their gifts – this is assumed to be in line with Paul's discussion of the gifts in 1 Cor 12-14.
Chp. 9
Worship is a creative event in the emerging churches. Beyond creating music, participants are encouraged to contribute art in the form of media, drawings, paintings, sculptures, spoken word, etc. as their expression of worship to God.
Chp. 10
Emerging churches move away from the hierarchical model of leadership to a model of leadership that is open, team-based, and volunteer. This flat model of leadership is an attempt to encourage the "priesthood of all believers."
Reflection on 11-30
It is interesting to me that so many groups identify with the Exodus story - the Puritans being one of them. Groups that identify with this story often do so because they are being persecuted. Nevertheless, self-identification with the Israelites (groups that identify with the Exodus story usually align themselves with the Israelites rather than Egypt)entails that the group be the special people of God. This sort of self-identification can (and often does) lead to an elitist mentality within the group that will manifest itself in the actions of the group towards outsiders; the result is not a compelling Christian witness of forgiveness and inclusion but rather creates a negative image of the group.
Monday, November 23, 2009
Reflection on 11-23
It is interesting that some would see the refocusing of the Reformers' thought on the "priesthood of all believers" as the start of individualistic devotion and practice apart from the community. Perhaps the Reformers' belief stressing individual ability to commune with God is actually the reason, since "priesthood" as a concept must involve the presence of others - the one acting as priest atones for the sins and communicates with God on behalf of others. Without others, there could be no priesthood.
Wednesday, November 18, 2009
Reflection on 11-18
I find Dr. Bolger's comment interesting regarding the New Monastic desire to have both republicans and democrats living and reconciling together. It would seem to me that New Monastics are quite liberal on their theology regarding war as well as their beliefs concerning economics - how does this then entice a republican?
Monday, November 16, 2009
God's Missionary People by Charles Van Engen - My Reflections
Chp. 1
During the 60s social activism began to rise and the church began to consider mission in all of its duties. This stress on mission began to overtake some of the religious elements of the church such that the church was now focused on changing society, whether their message to society contained the gospel or not. Still, today this is a problem within the church. Rather than preach an unfiltered message, preachers and congregations are watering down the gospel in order to be politically-correct and inoffensive in the hopes of buttering up individuals to join their ranks.
Chp. 2
In opposition to this emphasis on politically-correct social activism, Van Engen stresses a new paradigm of church in mission where the church is actually built up into an entity that expresses its faith in the mission it carries out.
Chp. 3
Van Engen looks to the book of Ephesians in order to define the essence of the local church. He defines the local church as one member of the entire Body of Christ, which is the ekklesia. Thus, one member is wholly independent, but it can only be fruitful when it is tied to other members of the body.
Chp. 4
Van Engen contends that the four elements of the Apostolic Creed ought to be reworked for mission and not simply the inward workings of the church. For example, catholic implies that the church ought to grow (geographically, culturally, numerically, etc.).
Chp. 5
Van Engen identifies other values that the church should embrace alongside with (and related with) those of one, holy, catholic, and apostolic. The church ought to identify with the oppressed, witness, carry out works of mission, yearn for numerical growth, and live for the good of the world.
Chp. 6
Van Engen offers a redefinition of the mission of the church using the words koinonia, kerygma, diakonia, and martyria. Kerygma stands for the proclamation that "Jesus is Lord" in the midst of society. Our message needs to be direct when we state that "Jesus is Lord" in the midst of a pluralistic, "coexist", religious society.
Chp. 7
Local churches are not "ends in themselves" but are "tools of the kingdom of God." Thus, churches are the conduits of the Holy Spirit and not the resting places of the Holy Spirit. The Holy Spirit is given preeminence and will use churches for His glorification.
Chp. 8
Van Engen argues that the ministry of the church must reflect the ministry of Jesus. Van Engen focuses on the prophetic, priestly, kingly, healing, liberating ministries of Jesus most – but this wasn't all Jesus was. In short, the church needs to embody Jesus – every aspect of Him and every ministry he performed!
Chp. 9
The church ought to set missional goals that are reasonable for it to attain. The means by which these goals are attained ought not to be so radical as to lead to alienation; yet they ought not to be so worldly that they fail in leading to salvation.
Chp. 10
Van Engen vehemently opposes "factor Beta" (i.e. having 10% of the church interested and doing all of the work leaving the other 90% disinterested and uninvolved) yet he fails to offer any real convincing strategies to avoid this situation in churches.
Chp. 11
Leaders are to be both servants and authority figures. Focusing too much on one or the other will lead to abuse – on the one extreme by the congregation feeling and acting as if they are the power-holders and on the other extreme as the leader "lording his authority", leading to a dissatisfied congregation.
Chp. 12
In order to link the visions of the church to missional contact with the world, the practice of biblical, spirit-led administration is a must. This task is all-too-often overlooked by those in leadership positions.
During the 60s social activism began to rise and the church began to consider mission in all of its duties. This stress on mission began to overtake some of the religious elements of the church such that the church was now focused on changing society, whether their message to society contained the gospel or not. Still, today this is a problem within the church. Rather than preach an unfiltered message, preachers and congregations are watering down the gospel in order to be politically-correct and inoffensive in the hopes of buttering up individuals to join their ranks.
Chp. 2
In opposition to this emphasis on politically-correct social activism, Van Engen stresses a new paradigm of church in mission where the church is actually built up into an entity that expresses its faith in the mission it carries out.
Chp. 3
Van Engen looks to the book of Ephesians in order to define the essence of the local church. He defines the local church as one member of the entire Body of Christ, which is the ekklesia. Thus, one member is wholly independent, but it can only be fruitful when it is tied to other members of the body.
Chp. 4
Van Engen contends that the four elements of the Apostolic Creed ought to be reworked for mission and not simply the inward workings of the church. For example, catholic implies that the church ought to grow (geographically, culturally, numerically, etc.).
Chp. 5
Van Engen identifies other values that the church should embrace alongside with (and related with) those of one, holy, catholic, and apostolic. The church ought to identify with the oppressed, witness, carry out works of mission, yearn for numerical growth, and live for the good of the world.
Chp. 6
Van Engen offers a redefinition of the mission of the church using the words koinonia, kerygma, diakonia, and martyria. Kerygma stands for the proclamation that "Jesus is Lord" in the midst of society. Our message needs to be direct when we state that "Jesus is Lord" in the midst of a pluralistic, "coexist", religious society.
Chp. 7
Local churches are not "ends in themselves" but are "tools of the kingdom of God." Thus, churches are the conduits of the Holy Spirit and not the resting places of the Holy Spirit. The Holy Spirit is given preeminence and will use churches for His glorification.
Chp. 8
Van Engen argues that the ministry of the church must reflect the ministry of Jesus. Van Engen focuses on the prophetic, priestly, kingly, healing, liberating ministries of Jesus most – but this wasn't all Jesus was. In short, the church needs to embody Jesus – every aspect of Him and every ministry he performed!
Chp. 9
The church ought to set missional goals that are reasonable for it to attain. The means by which these goals are attained ought not to be so radical as to lead to alienation; yet they ought not to be so worldly that they fail in leading to salvation.
Chp. 10
Van Engen vehemently opposes "factor Beta" (i.e. having 10% of the church interested and doing all of the work leaving the other 90% disinterested and uninvolved) yet he fails to offer any real convincing strategies to avoid this situation in churches.
Chp. 11
Leaders are to be both servants and authority figures. Focusing too much on one or the other will lead to abuse – on the one extreme by the congregation feeling and acting as if they are the power-holders and on the other extreme as the leader "lording his authority", leading to a dissatisfied congregation.
Chp. 12
In order to link the visions of the church to missional contact with the world, the practice of biblical, spirit-led administration is a must. This task is all-too-often overlooked by those in leadership positions.
Reflection on 11-16
Bolger: "Liberation theology preferred the poor but the poor preferred Pentecostalism"
I have heard elsewhere that the poor have a general affinity to Pentecostalism. I have heard many reasons as to why this is so, but still I wonder, do the rich not have this general affinity towards Pentecostalism? Why might they not? Does Jesus' critique of the Laodicean church suffice as an answer? Do riches make people feel as if everything is hunky-dory, thereby leading to less of a fascination with evil spirits? The focus on evil spirits is, after all, one of the reasons that the poor are attracted to Pentecostalism.
I have heard elsewhere that the poor have a general affinity to Pentecostalism. I have heard many reasons as to why this is so, but still I wonder, do the rich not have this general affinity towards Pentecostalism? Why might they not? Does Jesus' critique of the Laodicean church suffice as an answer? Do riches make people feel as if everything is hunky-dory, thereby leading to less of a fascination with evil spirits? The focus on evil spirits is, after all, one of the reasons that the poor are attracted to Pentecostalism.
Thursday, November 12, 2009
Reflection on 11-11
Bishop Graham Cray: "Do not call people to where you are. Call them to go with you to a place where neither the two of you have been before."
In other words, God has something more for both of you. You might think that where you are right now is glorious, but God has even greater realms of glory for you to visit. Moreover, what works for you might not work for the other person. You need to guide that person into a place that works for both of you - a place where God's Spirit is able to tabernacle within the relationship.
In other words, God has something more for both of you. You might think that where you are right now is glorious, but God has even greater realms of glory for you to visit. Moreover, what works for you might not work for the other person. You need to guide that person into a place that works for both of you - a place where God's Spirit is able to tabernacle within the relationship.
Monday, November 9, 2009
Reflection on 11-9
I wonder about the youth congregations that are popping up in England as part of the Fresh Expressions movement. It is a shocking phenomenon due to the age of the pastors who are leading these congregations - 15 or 16 years old sometimes. The fact that these congregations are separate entities suggests that the guideline of "high accountability, zero control" is an agreement struck between the senior pastor and the pastor of the youth congregation. High accountability is understandable; but zero control is incredible when considering the ages of those leading - they must be some pretty amazing teenagers!
Saturday, November 7, 2009
Reflection on 11-4
Bolger: "Europe became Christian [largely] by the sword".
I never considered this in the past. I had known that Islam expanded by the sword, but I had always considered the spread of Christianity in history to be due to missionary activity. Guess I was wrong. I wonder if this conversion by the sword was true conversion, though, or if it created massive nominalism? I wonder if this Christendom expansion is in some way responsible for the deprivation of faith found in Europe today?
I never considered this in the past. I had known that Islam expanded by the sword, but I had always considered the spread of Christianity in history to be due to missionary activity. Guess I was wrong. I wonder if this conversion by the sword was true conversion, though, or if it created massive nominalism? I wonder if this Christendom expansion is in some way responsible for the deprivation of faith found in Europe today?
Monday, November 2, 2009
An Introduction to Ecclesiology by Karkkainen – My Reflections
Chp. 1
The Eastern Orthodox Church has a theology centering on the work of the Spirit and lived experience. There is strength in this theological bias in that God is allowed to do as he pleases. However, such bias can also allow heretical beliefs or experiences to creep in which appeal to emotion and not truth revealed in the word.
Chp. 2
Catholicism is highly spiritual like Eastern Orthodox tradition, which has its strengths and weaknesses. A recent push in Catholicism towards ecumenism may have the appearance of good, but it seems to me that the type of push they are advocating for would permit unrighteousness as a means of holding peace.
Chp. 3
The Word and the sacraments form the basis of the Lutheran faith. Contrary to the Eastern Orthodox Church and Catholicism, a biased focus on the Word may quench the Spirit.
Chp. 4
Reformed churches have gone through several alterations in theology, perhaps accounting for the plethora of denominations considered to be reformed. They vary greatly with respect to the Catholic Church because of their insistence on the Word of God as final authority vested with the truth. However, churches of this tradition differ amongst each other in regard to proper relations with the state, baptisms, and leadership structure.
Chp. 5
I find a lot of my personal convictions regarding church to be shared by those of the Free Church movement as described in this chapter. The Bible does time and again show that ordinary, unpretentious, "unqualified" men and women can have access to God and minister in his name. True church should seek to allow all members to minister in accordance to their gifts, and not relegate the ministry to men who have "qualifications" – it is God who qualifies.
Chp. 6
The author points out that Pentecostals are concerned with the "lived experience" more than "thematized theology". Personally, I would have to agree with this assertion and would like to add that when experiences are overly thematized, the mystery of God is lost in the analysis and experience undeservedly loses its potency to affect individual change.
Chp. 7
Ecumenism is a biblical and lofty goal. It has been incredibly difficult to establish due to differences in ecclesiology. Although the principle of finding common ground as a means to ecumenism is understandable, territory not claimed as common ground might be heretical – this ought to serve as a warning to those who seek unity above righteousness.
Chp. 8
John Zizioulas speaks of the church as embodied in communion because he observes that the whole order of creation is in relation to one another. He argues that in order to celebrate the Eucharist a bishop is needed, which would limit those without access to a bishop and so stifle attempts at ecumenism.
Chp. 9
Hans Kung speaks against the Catholic clerical leadership method in favor of charismatic leadership as was found in the early church. This form of leadership does not quench the spirit and allows all believers to become "priests of God."
Chp. 10
Wolfhart Pannenberg is a theologian who alludes frequently to ecclesiology in his writings. Central to his theology is ecumenism, believing that a lack of this in the church more than "hardly any other factor obscures the truth of the gospel of Jesus." Hmm.
The Eastern Orthodox Church has a theology centering on the work of the Spirit and lived experience. There is strength in this theological bias in that God is allowed to do as he pleases. However, such bias can also allow heretical beliefs or experiences to creep in which appeal to emotion and not truth revealed in the word.
Chp. 2
Catholicism is highly spiritual like Eastern Orthodox tradition, which has its strengths and weaknesses. A recent push in Catholicism towards ecumenism may have the appearance of good, but it seems to me that the type of push they are advocating for would permit unrighteousness as a means of holding peace.
Chp. 3
The Word and the sacraments form the basis of the Lutheran faith. Contrary to the Eastern Orthodox Church and Catholicism, a biased focus on the Word may quench the Spirit.
Chp. 4
Reformed churches have gone through several alterations in theology, perhaps accounting for the plethora of denominations considered to be reformed. They vary greatly with respect to the Catholic Church because of their insistence on the Word of God as final authority vested with the truth. However, churches of this tradition differ amongst each other in regard to proper relations with the state, baptisms, and leadership structure.
Chp. 5
I find a lot of my personal convictions regarding church to be shared by those of the Free Church movement as described in this chapter. The Bible does time and again show that ordinary, unpretentious, "unqualified" men and women can have access to God and minister in his name. True church should seek to allow all members to minister in accordance to their gifts, and not relegate the ministry to men who have "qualifications" – it is God who qualifies.
Chp. 6
The author points out that Pentecostals are concerned with the "lived experience" more than "thematized theology". Personally, I would have to agree with this assertion and would like to add that when experiences are overly thematized, the mystery of God is lost in the analysis and experience undeservedly loses its potency to affect individual change.
Chp. 7
Ecumenism is a biblical and lofty goal. It has been incredibly difficult to establish due to differences in ecclesiology. Although the principle of finding common ground as a means to ecumenism is understandable, territory not claimed as common ground might be heretical – this ought to serve as a warning to those who seek unity above righteousness.
Chp. 8
John Zizioulas speaks of the church as embodied in communion because he observes that the whole order of creation is in relation to one another. He argues that in order to celebrate the Eucharist a bishop is needed, which would limit those without access to a bishop and so stifle attempts at ecumenism.
Chp. 9
Hans Kung speaks against the Catholic clerical leadership method in favor of charismatic leadership as was found in the early church. This form of leadership does not quench the spirit and allows all believers to become "priests of God."
Chp. 10
Wolfhart Pannenberg is a theologian who alludes frequently to ecclesiology in his writings. Central to his theology is ecumenism, believing that a lack of this in the church more than "hardly any other factor obscures the truth of the gospel of Jesus." Hmm.
Reflection on 11-2
I find it interesting that celibacy had roots as far back as the Council of Nicaea in 325. However, it seems more interesting to me that the practice does not seem to have been common in the Christian church before that. What would have shifted the minds of the people around 325AD to place extra value on celibacy?
Wednesday, October 28, 2009
Reflection on 10-28
Interesting to see the subtle differences between the Eastern Orthodox church and Roman Catholicism, especially in the designation of their singular leaders. For the Eastern Orthodox, the leader is centered at Constantinople and is supposedly the heir of Andrew via apostolic succession. Although a religious head, he is not a political head, like the pope was for a time during the Dark and Middle Ages.
Monday, October 26, 2009
Reflection on 10-26
As the church descended into the 2nd and 3rd centuries the charismatic nature of leadership characteristic of the early church changed to a more formal, hierarchical, structured leadership model. Proponents of the structured model view it as a way to ensure the correct passing of truth from generation to generation - but has this hypothesis played out in history? Time and again hierarchical models of leadership are shone to produce corruption in the doctrines they teach - this was evident in the early structured model of church as well.
Reflection on 10-21
It is interesting that a modern student of church history would see that in the 2nd and 3rd centuries misinformed/heretical beliefs had already crept into the church - the church of the 1st century had morphed into something that did not embody the grace of God in many aspects. For instance, churches in the 2nd and 3rd centuries denied baptism to certain individuals - crazy!
Tuesday, October 20, 2009
Reflection on 10-19
Bolger: "typically churches in culture take on the leadership model of present-day culture."
- How can we, as the church, glean what is good about our contemporary culture and leave what is bad about it while still appealing to the culture of our day?
- How can we, as the church, glean what is good about our contemporary culture and leave what is bad about it while still appealing to the culture of our day?
Thursday, October 15, 2009
Reflection on 10-14
I thought that Dr. Bolger's description of apostolic authority in the New Testament and today was deftly put. Apostles have the power to rebuke and bring correction (Paul argues for this), but not the power to be beyond accountability. Unfortunately, as Dr. Bolger noted, there are people claiming the role of apostle in the church today who do also insist that they not be questioned - this is a shame and an abuse of apostolic authority.
Monday, October 12, 2009
Reflection on 10-12
Bolger: "Jesus' leadership would be countercultural in any culture."
- due to the fact that Jesus' model of leadership is servant-leadership
Perhaps so few Christian leaders get Jesus' model of leadership correct because they are still entrenched in their cultural mindset. Leadership provides an example where the gospel method cannot be adapted to culture (at least in the area of servant-leadership); rather, cultural expectations must be broken in the people in order for Christlike leadership to arise.
- due to the fact that Jesus' model of leadership is servant-leadership
Perhaps so few Christian leaders get Jesus' model of leadership correct because they are still entrenched in their cultural mindset. Leadership provides an example where the gospel method cannot be adapted to culture (at least in the area of servant-leadership); rather, cultural expectations must be broken in the people in order for Christlike leadership to arise.
Friday, October 9, 2009
Global Pentecostalism by Miller and Yamamori – My Reflections
Chp. 1
This chapter presents a phenomenological survey of Pentecostalism, tracing its history, articulating its forms and "orientations" (primary theological/ministerial concerns), and dispelling myths about Pentecostalism with current research. Pentecostalism, unlike other Christian traditions, includes practices of healing and other miracles, which has a large pull on those in the third world coming from religious traditions that include shamanism. However, I might include that the miraculous is not only a pull for those with supernatural beliefs, but also for those with atheistic beliefs. When a person witnesses a miracle that contradicts a mental paradigm, one is forced to rework his / her thinking. In order for Christianity to prove itself in the upcoming decades, Christians must be performing miracles.
Chp. 2
Pentecostalism, although in the past focusing more on individual salvation and the lives of its adherents, is now addressing the pre-Christian world as "Christ's hands" with "no strings attached." Thus, Pentecostals (particularly "Progressive") are increasingly feeling the need to go beyond overt evangelism in order to be servants to those that are suffering. Christians do well to display the love of God in both word and deed.
Chp. 3
One of the groups targeted for service by Pentecostals are children and young adults. Programs are created by Pentecostal groups that provide care and safe places for children and young adults to go. These places function as either an extension of, or in some places they serve as the only family these children and young adults have. From a soteriological standpoint, these groups of people are important to target and display Christ's love because they have minds that are more malleable and likely to accept Christ.
Chp. 4
This chapter continues to look at case studies of ministries that are bringing about societal transformation. As secular researchers, they cannot conclude that the Holy Spirit is an actual force bringing about the transformation being witnessed in these communities, but they do not disclude the possibility either, given the fact that a lot of the claims being made do not seem possible without some sort of divine intervention.
Chp. 5
In this chapter the authors look at elements of Pentecostal worship and prayer, as well as attempt to interpret the fantastical manifestations they witnessed in these worship settings and the claims made by those worshipping. Suffice to say, it is in these intimate settings that the most supernatural phenomena occurs and the greatest individual transformation takes place. So, as ministers attempting to bring societal transformation, we must remember that societal transformation begins with individual transformation, and that process begins in the place of worship and prayer.
Chp. 6
Is upward social mobility a consequence of the Holy Spirit? The authors seem to think that certain Pentecostal behaviors might contribute to upward social mobility, and I, for my part, agree with them. Taking religion seriously involves taking religious disciplines seriously, and a disciplined life can have its rewards.
Chp. 7
One phenomenon of Pentecostalism seems to be that it encourages empowerment of laity more than denominational variations of Christianity. When Paul discusses this in Ephesians 4:11-13, he says that empowerment of laity is to be a focus for all those in positions of ministry, making it sinful for those ministers who forcibly keep their members in submission or sinful for those who nearly completely bar their members from taking on greater ministerial roles themselves.
This chapter presents a phenomenological survey of Pentecostalism, tracing its history, articulating its forms and "orientations" (primary theological/ministerial concerns), and dispelling myths about Pentecostalism with current research. Pentecostalism, unlike other Christian traditions, includes practices of healing and other miracles, which has a large pull on those in the third world coming from religious traditions that include shamanism. However, I might include that the miraculous is not only a pull for those with supernatural beliefs, but also for those with atheistic beliefs. When a person witnesses a miracle that contradicts a mental paradigm, one is forced to rework his / her thinking. In order for Christianity to prove itself in the upcoming decades, Christians must be performing miracles.
Chp. 2
Pentecostalism, although in the past focusing more on individual salvation and the lives of its adherents, is now addressing the pre-Christian world as "Christ's hands" with "no strings attached." Thus, Pentecostals (particularly "Progressive") are increasingly feeling the need to go beyond overt evangelism in order to be servants to those that are suffering. Christians do well to display the love of God in both word and deed.
Chp. 3
One of the groups targeted for service by Pentecostals are children and young adults. Programs are created by Pentecostal groups that provide care and safe places for children and young adults to go. These places function as either an extension of, or in some places they serve as the only family these children and young adults have. From a soteriological standpoint, these groups of people are important to target and display Christ's love because they have minds that are more malleable and likely to accept Christ.
Chp. 4
This chapter continues to look at case studies of ministries that are bringing about societal transformation. As secular researchers, they cannot conclude that the Holy Spirit is an actual force bringing about the transformation being witnessed in these communities, but they do not disclude the possibility either, given the fact that a lot of the claims being made do not seem possible without some sort of divine intervention.
Chp. 5
In this chapter the authors look at elements of Pentecostal worship and prayer, as well as attempt to interpret the fantastical manifestations they witnessed in these worship settings and the claims made by those worshipping. Suffice to say, it is in these intimate settings that the most supernatural phenomena occurs and the greatest individual transformation takes place. So, as ministers attempting to bring societal transformation, we must remember that societal transformation begins with individual transformation, and that process begins in the place of worship and prayer.
Chp. 6
Is upward social mobility a consequence of the Holy Spirit? The authors seem to think that certain Pentecostal behaviors might contribute to upward social mobility, and I, for my part, agree with them. Taking religion seriously involves taking religious disciplines seriously, and a disciplined life can have its rewards.
Chp. 7
One phenomenon of Pentecostalism seems to be that it encourages empowerment of laity more than denominational variations of Christianity. When Paul discusses this in Ephesians 4:11-13, he says that empowerment of laity is to be a focus for all those in positions of ministry, making it sinful for those ministers who forcibly keep their members in submission or sinful for those who nearly completely bar their members from taking on greater ministerial roles themselves.
Reflection on 10-7
Bolger: "Jesus is creating a new social order within the social order."
- this is in reference to Jesus continuing the Jewish tradition of table fellowship while altering its practice by inviting those who are of different social classes to all be part of the same table
It would seem that a thesis is developing in this class that could be stated like this:
Values are transformed when cultural practices are subtly altered and not utterly disregarded.
- this is in reference to Jesus continuing the Jewish tradition of table fellowship while altering its practice by inviting those who are of different social classes to all be part of the same table
It would seem that a thesis is developing in this class that could be stated like this:
Values are transformed when cultural practices are subtly altered and not utterly disregarded.
Monday, October 5, 2009
Reflection on 10-5
Bolger: "The form in which Jesus came would not have been countercultural to people of that day." Interesting to think of this given our modern Christian conception of Jesus as the world-changer, yet it is completely in line with the depiction of Jesus in Isaiah 53.
Thursday, October 1, 2009
Disciples of All Nations by Lamin Sanneh - My Reflections
Chp. 1
Lamin Sanneh correctly argues that Christianity has no native tongue and therefore no native culture. From the outset of Christianity, the gospel was carried to people of different tribes, nations, and tongues, and the worship that arose amongst those peoples reflected the peoples themselves. Early church leaders wrote to those who had been converted in other nations instructing them in the way they should behave, not altogether different from the way their cultures had taught them to behave. And yet, Sanneh correctly argues, culture is not paramount - God is. God, as the Creator, must be in tune with all of His creation, but is not Himself in sync with all that His creation does. God's way is the highest way and all peoples benefit from following His way. As missionaries, we do well to remember that we do not come to impose our culture on another, because God is in the culture that we are trying to reach. And yet we do well to remember that we do come to change the people by instructing them in the way of righteousness - His righteousness. We must use discernment to discover which things we forbid and which things we allow.
Chp. 2
Sanneh argues that Christianity's failure to convert the Arabic world in the earlier centuries rested in its failure to address the Arabic culture. Christianity became an ethereal philosophical pursuit after Constantine, and the Arabs were not interested so much in philosophy as they were in the practical. The Arabs, as a nomadic culture, were interested in religion that conformed to their way of life more than they were interested in adopting a mental disposition. The presentation of Islam was more effective than the presentation of Christianity in addressing the Arabs' need for a way to approach life practically. Thus, Islam won out. As missionaries, we can learn from this history. We must not make the mistakes of the past by presenting a practically irrelevent gospel that fails to speak to the culture. The culture of those who are Muslims perhaps presents a greater challenge for the missionary to overcome than does the Islamic religion itself.
Chp. 3
In order to outfox Islam in terms of resources and reach, Europe took to the seas to colonize distant lands and reap their bounty. In doing so, Europe brought with it a powerful tool for controlling the lands it colonized - Christianity. Whatever good might have been envisioned for the conversion of natives, the actual history is a testament to the checkered (oftentimes disastrous) success of missions in the New World. Human lust, even on the part of missionaries, led to massive suffering that discredited Christianity as a religion in many of the regions that Christians sought to convert. An important lesson can be learned from history: Christianity as the tool of the state more often corrupts, but when Christianity is the impetus apart from the state, Christianity has the power to do good.
Chp. 4
Christianity, although occasionally employed by the state as a means of control, essentially serves to undo the control of the one employing it for that purpose. Sanneh lists numerous examples in this chapter, particularly of missionaries who translate the Bible into the vernacular and teach the heathen according to Western standards, who ultimately undo the coercive influence of the Western nations they hail from. When people begin to read and understand the word of God for themselves, they see it for what it actually is, and not as a construct of those teaching them. Empowered by this understanding, ethnic Christians rise against the nations who have sought to subdue them and use religion as a tool.
Chp. 5
The gospel produces a decidedly different manifestation in people of different cultural manifestations. The church in Africa looks decidedly different than the church in Europe and America. Both cultures use the same Book, but each culture has responded to it differently. Sanneh points out that the very nature of Christianity which makes it different from all other world religions is that it does not argue for the creation of one particular culture. Thus, the African and Western manifestations of Christianity are both legitimate manifestations (though neither is perfect).
Chp. 6
The African charismatic / Pentecostal experience was (now decreasingly is) at odds with the Christianity being brought to Africa by missionaries in the late 19th and early 20th centuries. Yet, the African brand appealed to Africans whereas the Western brand failed to appeal to the same degree. The African brand, since it related to the African culture, was more naturally taken up by the Africans themselves than the Western brand, which was related to Western culture. Thus, understanding culture and laboring to present the gospel in a way which is culturally relevant is paramount in importance for the missionary working in a foreign culture.
Lamin Sanneh correctly argues that Christianity has no native tongue and therefore no native culture. From the outset of Christianity, the gospel was carried to people of different tribes, nations, and tongues, and the worship that arose amongst those peoples reflected the peoples themselves. Early church leaders wrote to those who had been converted in other nations instructing them in the way they should behave, not altogether different from the way their cultures had taught them to behave. And yet, Sanneh correctly argues, culture is not paramount - God is. God, as the Creator, must be in tune with all of His creation, but is not Himself in sync with all that His creation does. God's way is the highest way and all peoples benefit from following His way. As missionaries, we do well to remember that we do not come to impose our culture on another, because God is in the culture that we are trying to reach. And yet we do well to remember that we do come to change the people by instructing them in the way of righteousness - His righteousness. We must use discernment to discover which things we forbid and which things we allow.
Chp. 2
Sanneh argues that Christianity's failure to convert the Arabic world in the earlier centuries rested in its failure to address the Arabic culture. Christianity became an ethereal philosophical pursuit after Constantine, and the Arabs were not interested so much in philosophy as they were in the practical. The Arabs, as a nomadic culture, were interested in religion that conformed to their way of life more than they were interested in adopting a mental disposition. The presentation of Islam was more effective than the presentation of Christianity in addressing the Arabs' need for a way to approach life practically. Thus, Islam won out. As missionaries, we can learn from this history. We must not make the mistakes of the past by presenting a practically irrelevent gospel that fails to speak to the culture. The culture of those who are Muslims perhaps presents a greater challenge for the missionary to overcome than does the Islamic religion itself.
Chp. 3
In order to outfox Islam in terms of resources and reach, Europe took to the seas to colonize distant lands and reap their bounty. In doing so, Europe brought with it a powerful tool for controlling the lands it colonized - Christianity. Whatever good might have been envisioned for the conversion of natives, the actual history is a testament to the checkered (oftentimes disastrous) success of missions in the New World. Human lust, even on the part of missionaries, led to massive suffering that discredited Christianity as a religion in many of the regions that Christians sought to convert. An important lesson can be learned from history: Christianity as the tool of the state more often corrupts, but when Christianity is the impetus apart from the state, Christianity has the power to do good.
Chp. 4
Christianity, although occasionally employed by the state as a means of control, essentially serves to undo the control of the one employing it for that purpose. Sanneh lists numerous examples in this chapter, particularly of missionaries who translate the Bible into the vernacular and teach the heathen according to Western standards, who ultimately undo the coercive influence of the Western nations they hail from. When people begin to read and understand the word of God for themselves, they see it for what it actually is, and not as a construct of those teaching them. Empowered by this understanding, ethnic Christians rise against the nations who have sought to subdue them and use religion as a tool.
Chp. 5
The gospel produces a decidedly different manifestation in people of different cultural manifestations. The church in Africa looks decidedly different than the church in Europe and America. Both cultures use the same Book, but each culture has responded to it differently. Sanneh points out that the very nature of Christianity which makes it different from all other world religions is that it does not argue for the creation of one particular culture. Thus, the African and Western manifestations of Christianity are both legitimate manifestations (though neither is perfect).
Chp. 6
The African charismatic / Pentecostal experience was (now decreasingly is) at odds with the Christianity being brought to Africa by missionaries in the late 19th and early 20th centuries. Yet, the African brand appealed to Africans whereas the Western brand failed to appeal to the same degree. The African brand, since it related to the African culture, was more naturally taken up by the Africans themselves than the Western brand, which was related to Western culture. Thus, understanding culture and laboring to present the gospel in a way which is culturally relevant is paramount in importance for the missionary working in a foreign culture.
"My Presbyterian church didn't skip a beat when the head pastor fell."
- Ryan Bolger in response to other charismatic churches he has been a part of that fell apart when the head pastor was discovered to be in sin.
It is lamentable that so many churches are built on the "charisma" of one man or woman while accountability structures are absent. As a charismatic Christian myself, I have witnessed the one man phenomenon first hand, and I've also witnessed a church fall apart when that man was discovered to be in sin. We charismatics must learn from our Presbyterian brothers (and others like them) to have the right structures in place to prevent losing the baby with the bath water (church with the pastor).
- Ryan Bolger in response to other charismatic churches he has been a part of that fell apart when the head pastor was discovered to be in sin.
It is lamentable that so many churches are built on the "charisma" of one man or woman while accountability structures are absent. As a charismatic Christian myself, I have witnessed the one man phenomenon first hand, and I've also witnessed a church fall apart when that man was discovered to be in sin. We charismatics must learn from our Presbyterian brothers (and others like them) to have the right structures in place to prevent losing the baby with the bath water (church with the pastor).
Monday, September 28, 2009
Reflection on 9/28
McGavern: "The barrier to people receiving the gospel is social and not theological." Accordingly, it isn't the concept of the cross that presents a challenge for those hearing, but the challenge comes for those who are hearing to relate to the interpretation of the one speaking... what about 1 Corinthians 1:18?
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