Jill Pratt
December 11, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #6
God’s Missionary People: Rethinking the Purpose of the Local Church
By Charles Van Engen
Local Churches: God’s Missionary People
Chapter 1 – A New Perspective of the Local Church
This chapter spoke to me in regards to my final paper, specifically through the quote in the concluding paragraph, “it is precisely because of being part of the universal Church that the local congregation is in mission, and as it lives out its missionary nature the local congregation discovers itself emerging to become the church,” (33). The church I grew up in sees itself responsible for sending missionaries, but not participating directly in mission, which van Engen would disagree with.
Chapter 2 – The Impact of Modern Ecclesiology on the Local Church
Van Engen’s idea that the disciples’ identity as witnesses to the gospel is what would always be bringing them closer to who God made them to be helped me to see another side of being a witness to Christ (42). If it is acceptable to personalize this message, then not only does God want this for our lives, but in so doing the actions we take are not just to spread the gospel, but also work to heal our identity in Christ.
Chapter 3 – The Essence of the Local Church in the Book of Ephesians
I liked the point about God being the builder of the Church, through the Son and Holy Spirit (49). Often I feel overwhelmed at the thought of the frail, broken church. This is peace-giving to recognize- that God is working to unify the Body of Christ, and not merely his followers.
Chapter 4 – The Essence of the Local Church in Historical Perspective
The idea about the church feeling tense in regards to what it is today and what it really should be is interesting in light of the class discussions (59). So much of what the church does today seems to be in the pursuit of doing things the “right/best” way. This is good of course, but it seems like many churches are going about it in ineffective ways, seeking to be what humans think it should be and not what the word of God and the leading of the Holy Spirit say it should be.
Chapter 5 – Restating the Missionary Intention of the Local Church
I think Dietrich Bonhoeffer’s statement about the church perfectly sums up one of the major problems with churches today (74). The inward focus prevails so heavily, despite efforts to expand outward, such as through “missions.” The small outward gestures often seem to only be a band-aid. The part about church growth was also interesting, as I have often gone back and forth about its importance or sign of a healthy church (81). I still cannot decide.
Local Churches: A New Vision of God’s Missionary People
Chapter 6 – The Purpose of the Local Church
The discussion of koinonia and the churches charge to love relates to another key issue with the church: it does not know how to love. Loving someone means knowing what a person needs and then supplying it. If I need food but you give me a new TV, it is not the best way to show me love. Perhaps my own biases are clouding my perception here, but the issues related to outward focus and the church seem to be that the church is confused about how to love those outside the church appropriately.
Chapter 7 – The Local Church and the Kingdom of God
Having taken a course by Van Engen previously, I appreciated revisiting his exposition of the Kingdom of God. Particularly, the way he lays out Israel’s role within Missio Dei and the Kingdom of God is helpful for me. It reaffirms a Biblical perspective, something I need reminding of as my concentration is in Islamic Studies, and Israel is often the topic of conversation.
Chapter 8 – The Role of the Local Church in the World
The description of the church taking its cues for action from Christ was a clear way to refocus the Church’s often-misunderstood role in the world. Sadly, I feel that it is almost impossible today to receive the healing that the Church is called to provide. This is because of a strong culture of “perfection” that is found in the Church. Healing cannot begin when everybody is happy and healthy, at least as it appears on the outside.
Local Churches: Becoming God’s Missionary People
Chapter 9 – Missional Goals in the Local Church
When I read about the systematic approach to diagnosing a church, I couldn’t help but think back to the early church. For some reason this approach seems too reliant on human understanding and not on the Holy Spirit. Of course the development of such tools is no doubt helpful, but it still seems a bit counterintuitive to the spiritual nature of following Christ.
Chapter 10 – Missionary Members in the Local Church
The “Santa’s Helpers” syndrome rang true for my own church experience (153). It seemed ironic too when thinking of pastors being served, when their role is naturally to serve. Unfortunately as well, it is those who assist in church that should be out of church doing ministry. The diagrams- (the Bottle-Neck Model and The Servant Model) were helpful for visualizing the models as Biblical and otherwise.
Chapter 11 – Missionary Leaders in the Local Church
The topic of leadership style is so important in this book! I come from a background where pastors are appointed at a church and then stay there until they retire- with no regard to what is needed. This is a problem with the style of one head-pastor church leadership. There needs to be more flexibility without risking church division and conflict.
Chapter 12 – Missional Administration in the Local Church
Again, I was excited to read about the spiritual aspect of administration, as this is an area I have found myself in professionally, although a bit reluctantly. This is a subject I need to study further, but having this chapter as a resource is personally helpful. All parts of the body have a purpose!
Friday, December 11, 2009
Tuesday, December 1, 2009
Day 20 - last day of class
The video on Pentecostalism and the Azusa Street Revival was informative and solidified my reading for today's book review (I read "Global Pentecostalism"). I still feel a bit uneasy about some aspects of Pentecostalism, not because I disagree with them, but because I do not fully understand them and have yet to experience them- such as speaking in tongues. I am also a bit unclear about being "Baptized in the Spirit." From the description it seems like everyone who accepts Christ should experience this. But the video made it sound like something else. More investigation needed on my part...perhaps in a Pentecostal church.
Great class...thank you!
Great class...thank you!
Book Review #5 - Global Pentecostalism: The New Face of Christian Social Engagement By Donald E. Miller & Tetsunao Yamamori
Jill Pratt
December 2, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #5
Global Pentecostalism: The New Face of Christian Social Engagement
By Donald E. Miller & Tetsunao Yamamori
Chapter 1 – Global Pentecostalism: An Emergent Force within World Christianity
The Pentecostal church is completely foreign to me, a Norwegian Lutheran from Seattle. This book was incredibly eye opening to God’s work through the Pentecostal movement around the world and particularly that of Progressive Pentecostalism. It is amazing to learn about global movements that are not even on my radar, and to recognize that my spiritual worldview is definitely not the only one and that so many others are effectively communicating Christ’s love. I was glad to read the thesis, that, “some of the most innovative social programs in the world are being initiated by fast-growing Pentecostal churches,” (6). In chapter one I realized that while the church in Western Europe is declining, the church in the Southern hemisphere is growing, which means that God is still at work in this world, and although Western Christians are lamenting their losses, the South is celebrating its’ gains.
Chapter 2 – Progressive Pentecostals: Ministries, Beliefs, and Motivations
The discussion of helping people on an individual basis, versus advocating for systemic change makes sense, as the diversity within the Pentecostal movement is varied. The stories were admirable, but seemed out of place within my understanding of Pentecostal Christians. To give out food to the poor and not preach surprised me.
Chapter 3 – Building a New Generation: Programs Serving Children and Youth
Again, I was further surprised to read that in the research done in regards to children, there is much emphasis on the community and changing systems. The example of the rites of passage in Nairobi showed that a church has managed to replace less desirable cultural aspects with spiritually and culturally appropriate ones. In this case it solves for one very tragic problem- that of female genital mutilation. The church did not advocate for a law to be handed down to ban the practice, but instead offered a more desirable ritual to take its place.
Chapter 4 – Practicing the Faith: Transforming Individuals and Society
I was moved by the account of St. Stephen’s work in Hong Kong. For a group of people to resist structure and organization and simply be open to the Holy Spirit’s leading anew each and every morning is a testament to the incredible positive work of the way many Pentecostals live out their faith. If all Christians woke up each morning and asked themselves what the Holy Spirit was leading them to that day, what would social justice work look like? Have the rest of us missed the boat on the way to planning meetings and fundraisers? Because God can do anything through willing vessels, is human interference slowing down his work, or does his work just look radically different depending on the place? Additionally, I loved the aspect of community in the treatment facility, as it seems like an ideal place to give and receive love.
Chapter 5 – Encounters with the Holy: Meeting God in Worship and Prayer
This chapter highlighted for me the diversity of God’s Creation in human beings and our connection with the divine. It seems anti-spiritual that there is such discrimination among Christians regarding personal worship practice. It should also be noted that often times Christians are most critical of people close to them who differ. Why is it that we can be ok with differences in spiritual practice across the world, but not across the street? I have realized through this text that there is a lot I should make an effort to learn about in regards to Pentecostalism, for my personal spiritual betterment.
Chapter 6 – Born in the Image of God: Democracy and Upward Social Mobility
The latent effects of Prosperity Gospel intrigue me as they are outlined in this book. It made me wonder if this strand is more Biblically based when it is preached to people who are sincerely in need, and not so appropriate when it is a part of rich American churches. Maybe there is no difference, but it seems a little crazy to preach prosperity to a bunch of overfed, over consuming people who are in debt because of greed and gluttony. Whereas it makes sense that the natural effects of this flavor of theological emphasis would be good for those who are truly in want.
December 2, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #5
Global Pentecostalism: The New Face of Christian Social Engagement
By Donald E. Miller & Tetsunao Yamamori
Chapter 1 – Global Pentecostalism: An Emergent Force within World Christianity
The Pentecostal church is completely foreign to me, a Norwegian Lutheran from Seattle. This book was incredibly eye opening to God’s work through the Pentecostal movement around the world and particularly that of Progressive Pentecostalism. It is amazing to learn about global movements that are not even on my radar, and to recognize that my spiritual worldview is definitely not the only one and that so many others are effectively communicating Christ’s love. I was glad to read the thesis, that, “some of the most innovative social programs in the world are being initiated by fast-growing Pentecostal churches,” (6). In chapter one I realized that while the church in Western Europe is declining, the church in the Southern hemisphere is growing, which means that God is still at work in this world, and although Western Christians are lamenting their losses, the South is celebrating its’ gains.
Chapter 2 – Progressive Pentecostals: Ministries, Beliefs, and Motivations
The discussion of helping people on an individual basis, versus advocating for systemic change makes sense, as the diversity within the Pentecostal movement is varied. The stories were admirable, but seemed out of place within my understanding of Pentecostal Christians. To give out food to the poor and not preach surprised me.
Chapter 3 – Building a New Generation: Programs Serving Children and Youth
Again, I was further surprised to read that in the research done in regards to children, there is much emphasis on the community and changing systems. The example of the rites of passage in Nairobi showed that a church has managed to replace less desirable cultural aspects with spiritually and culturally appropriate ones. In this case it solves for one very tragic problem- that of female genital mutilation. The church did not advocate for a law to be handed down to ban the practice, but instead offered a more desirable ritual to take its place.
Chapter 4 – Practicing the Faith: Transforming Individuals and Society
I was moved by the account of St. Stephen’s work in Hong Kong. For a group of people to resist structure and organization and simply be open to the Holy Spirit’s leading anew each and every morning is a testament to the incredible positive work of the way many Pentecostals live out their faith. If all Christians woke up each morning and asked themselves what the Holy Spirit was leading them to that day, what would social justice work look like? Have the rest of us missed the boat on the way to planning meetings and fundraisers? Because God can do anything through willing vessels, is human interference slowing down his work, or does his work just look radically different depending on the place? Additionally, I loved the aspect of community in the treatment facility, as it seems like an ideal place to give and receive love.
Chapter 5 – Encounters with the Holy: Meeting God in Worship and Prayer
This chapter highlighted for me the diversity of God’s Creation in human beings and our connection with the divine. It seems anti-spiritual that there is such discrimination among Christians regarding personal worship practice. It should also be noted that often times Christians are most critical of people close to them who differ. Why is it that we can be ok with differences in spiritual practice across the world, but not across the street? I have realized through this text that there is a lot I should make an effort to learn about in regards to Pentecostalism, for my personal spiritual betterment.
Chapter 6 – Born in the Image of God: Democracy and Upward Social Mobility
The latent effects of Prosperity Gospel intrigue me as they are outlined in this book. It made me wonder if this strand is more Biblically based when it is preached to people who are sincerely in need, and not so appropriate when it is a part of rich American churches. Maybe there is no difference, but it seems a little crazy to preach prosperity to a bunch of overfed, over consuming people who are in debt because of greed and gluttony. Whereas it makes sense that the natural effects of this flavor of theological emphasis would be good for those who are truly in want.
Day 19
Today's class was eye opening as I had no idea that the Puritans felt they were the rightful inheritors of the land- America- and that they drew parallels between themselves and the Israel of the Old Testament. The discussion shifted my whole understanding of how America as it came into being. The myth of a "chosen people" strongly resonated with the subconscious feelings I have had about the U.S. through growing up here.
Monday, November 23, 2009
Day 17
Today exposed aspects about my denominational heritage. I didn't realize that Luther was not aiming for revolution, but for reformation, (I even felt this way despite the term "Protestant Reformation") and did not set out to split the church, but rather to make the Catholic church more like what he thought it should be.
I was surprised to learn that what began with the Protestant Reformation has been identified by some throughout history as the individualization of Christianity. I had never heard that view before and would like to learn more about it.
I was surprised to learn that what began with the Protestant Reformation has been identified by some throughout history as the individualization of Christianity. I had never heard that view before and would like to learn more about it.
Wednesday, November 18, 2009
Day 16
I was really excited to learn about New Monasticism in class. I've been interested in ideas connected to it, such as community living (my husband and I are currently living in Fuller's intentional community, Allelous). I liked what Shane Claiborne said in the interview we watched:
"Let’s stop complaining about the church we’ve experienced and become the church we see in scripture."
Something I have noticed in the past several years is Christian friends becoming disgruntled with the church so much that their frustration also bleeds into their faith and they end up walking away from God altogether. Thinking Christians should first take a look at the situation for what it is- sinful people who don't have it all together. Instead of relying on others, people should also take ownership of their worship experiences and spiritual development.
"Let’s stop complaining about the church we’ve experienced and become the church we see in scripture."
Something I have noticed in the past several years is Christian friends becoming disgruntled with the church so much that their frustration also bleeds into their faith and they end up walking away from God altogether. Thinking Christians should first take a look at the situation for what it is- sinful people who don't have it all together. Instead of relying on others, people should also take ownership of their worship experiences and spiritual development.
Book Review #4 - "Emerging Churches: Creating Christian Community In Postmodern Cultures" By Eddie Gibbs & Ryan K. Bolger
Jill Pratt
November 18, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #4
Emerging Churches: Creating Christian Community In Postmodern Cultures
By Eddie Gibbs & Ryan K. Bolger
Chapter 1 – A Brief Look at Culture
All throughout this chapter I repeatedly expressed my delight at reading my long felt but never fully expressed thoughts about my own church tradition, with “Amen!” I will be wrapping this book up for Christmas and giving it to my father to read, in hopes that he will no longer identify the problem with the church today as rebellious youth who don’t care about God or the “older generations.” I now regret my guilt over my wavering support of my home church or “institution” I would say, and am proud of my younger, high school self that ventured out in search of a meaningful spiritual experiences through church. I recognize now that it was not because of a lack of faith, but because of my commitment and passionate faith that I was dissatisfied with the faith expression I was brought up in.
Chapter 2 – What Is the Emerging Church?
This chapter resonated with me, in terms of the idea of labels and associations. The term Evangelical is helpful to group a certain type of Christians who share similar beliefs, but beyond creating organization for convenience sake, I prefer not to be labeled. The notion that labels characterizing different groups of Jesus followers could insight turmoil and hostility among such people seems counterproductive. I agree that the discussion in itself is “boring,” (36). Christians should strive to forget the human-constructed particulars and focus more on Jesus.
Chapter 3 – Identifying with Jesus
Going back to what struck me in chapter two, John Campbell of Seattle sums up how I have been feeling lately in my own understanding of what church is, especially throughout this course (47). The description of missio Dei and the centrifugal nature of emerging churches brought me back to a course I had with Dr. Van Engen, and led me to wonder if this is an accurate description of the majority of emerging churches (50). I have attended some churches that seem to be inward focused, working on and crafting spirituality for all who are inside of it. But perhaps the ones I have experienced were in the stages of shedding off and deconstructing the old notions of church, and therefore in the beginning stages of participating in God’s mission outwardly. Lastly, I wonder if it is correct to say that what the Emerging church does not offer, is what the Evangelical church does: “a reductionist, individualized, and privatized message,” (63).
Chapter 4 – Transforming Secular Space
It was funny reading this book, because the more quotes I read, I realized that I have been to all of the churches in Seattle that are mentioned. Which led me to realize two things: first that I am definitely comfortable with some aspects of Evangelical worship practices (but not with Evangelical preaching) and secondly, that the Emerging churches in my hometown of Seattle are great but perhaps not the best fit for me. This led me to understand even further about my own spiritual practice preferences, such as my desire for worship in a small group of people who share life with me outside of church.
The topic of secular space is quite interesting to me as I studied abroad in Cairo, Egypt, where all space seems to be permeated with God in some way or another. I felt God’s presence in the public sphere more closely in Egypt than I do in Seattle and now Pasadena, which I attribute to the religiosity inherent in Muslim (and Christian) Egyptian culture. Also, the idea about reclaiming popular culture and pointing it to God is incredibly important, as non-believers should not have to learn a “church” culture just to understand and participate in the place where the gospel is directly communicated.
Chapter 5 – Living as Community
The section “A Family, Not an Institution,” reminded me of the church I grew up in (97). After reading chapter one I felt like the only people who are still attending are there because of institutional loyalty, but after reading this section it seems that the reason for the continued bond is due to its family-like nature. To me, growing up and to this day, church means family. Perhaps that is why when I attend a church that has incredible teaching and even great ways of worshipping, I do not feel at home unless my inner core of best friends also attends. In Seattle that is what ended up happening last year when my six closest friends and I decided to attend a big church that was relevant to us in teaching and worship, but go as a smaller community, together. Community is what emphasizes the feeling of worship, evidenced by the fact that I am incredibly lonely in my home church when I do not attend with my friends. Karen Ward highlighted this feeling perfectly when she said, “Because God is the source of all relationality, to focus the church on relationships is to be Christian at the core,” (102).
Chapter 6 – Welcoming the Stranger
I like the emphasis put on the Eucharist, as outlined in this chapter. I will never forget a professor I once had who said, “I don’t feel like I have fully worshipped until I have taken the Eucharist.” Once I paid attention to how I felt after the Lord’s Supper, I too identified with that same statement. Singing songs is not the best way for me to connect with God, and sometimes even proves to be something I really do not enjoy and choose not to participate in during church services. The Eucharist, incorporated with hospitality, is something I greatly appreciate. I love the idea of sharing a meal with the Eucharist highlighted at some point, which also leads to the leveling of status of the participants around the table. I also agree with the quote that talks about God and Christ being a part of other faiths and how that affects how Christians see other faiths and faith adherents (133). The time I have spent with Muslims has been incredibly formative of my own faith, but I would not have experienced such formation if I had been focused on church and not kingdom (132).
Chapter 7 – Serving with Generosity
The discussion of marketing and spirituality was fascinating. The idea that pastors and church staff must interact with newcomers to a church in a specific way in order to get them to move onto the next phase of becoming a Christian sounds un-Christian when compared to the message of the Gospel. I’ve felt guilt over the years from my time “church-shopping,” but it makes sense now why I would feel the need to shop, as churches market themselves to Christians, vying to lure the most people. Church shopping is a natural reaction to the marketing tactics employed by a group of people trying to sell something.
Chapter 8 – Participating as Producers
This chapter touched on the issue of contributing to worship, rather than merely being a recipient of worship (158). This point is also one that caught my attention during the first day of the course. It put words to what I have been dissatisfied with in my own worship experience. I am fine to go and sit in a pew and listen to a good sermon, but I would really rather not be forced to sit around for all the other stuff that does nothing to connect me with God. I am reminded of my favorite worship service of all time, which took place outside of Cairo, Egypt at a Coptic retreat center. Everyone sat on cushions or small stools on the floor, facing the front of the church, which was actually a dome with a growing tree at the altar. The only light came from candles and everyone had several feet of space around them. One by one, people spontaneously began praying, speaking or signing one at a time (all in different languages), each expressing his or her praise and worship to God. All participated, without a single instruction from a leader. It was all worshipping God, in community, yet individually connected through personal worship. I would buy a plane ticket to Egypt for nothing more than to experience this kind of worship again.
November 18, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #4
Emerging Churches: Creating Christian Community In Postmodern Cultures
By Eddie Gibbs & Ryan K. Bolger
Chapter 1 – A Brief Look at Culture
All throughout this chapter I repeatedly expressed my delight at reading my long felt but never fully expressed thoughts about my own church tradition, with “Amen!” I will be wrapping this book up for Christmas and giving it to my father to read, in hopes that he will no longer identify the problem with the church today as rebellious youth who don’t care about God or the “older generations.” I now regret my guilt over my wavering support of my home church or “institution” I would say, and am proud of my younger, high school self that ventured out in search of a meaningful spiritual experiences through church. I recognize now that it was not because of a lack of faith, but because of my commitment and passionate faith that I was dissatisfied with the faith expression I was brought up in.
Chapter 2 – What Is the Emerging Church?
This chapter resonated with me, in terms of the idea of labels and associations. The term Evangelical is helpful to group a certain type of Christians who share similar beliefs, but beyond creating organization for convenience sake, I prefer not to be labeled. The notion that labels characterizing different groups of Jesus followers could insight turmoil and hostility among such people seems counterproductive. I agree that the discussion in itself is “boring,” (36). Christians should strive to forget the human-constructed particulars and focus more on Jesus.
Chapter 3 – Identifying with Jesus
Going back to what struck me in chapter two, John Campbell of Seattle sums up how I have been feeling lately in my own understanding of what church is, especially throughout this course (47). The description of missio Dei and the centrifugal nature of emerging churches brought me back to a course I had with Dr. Van Engen, and led me to wonder if this is an accurate description of the majority of emerging churches (50). I have attended some churches that seem to be inward focused, working on and crafting spirituality for all who are inside of it. But perhaps the ones I have experienced were in the stages of shedding off and deconstructing the old notions of church, and therefore in the beginning stages of participating in God’s mission outwardly. Lastly, I wonder if it is correct to say that what the Emerging church does not offer, is what the Evangelical church does: “a reductionist, individualized, and privatized message,” (63).
Chapter 4 – Transforming Secular Space
It was funny reading this book, because the more quotes I read, I realized that I have been to all of the churches in Seattle that are mentioned. Which led me to realize two things: first that I am definitely comfortable with some aspects of Evangelical worship practices (but not with Evangelical preaching) and secondly, that the Emerging churches in my hometown of Seattle are great but perhaps not the best fit for me. This led me to understand even further about my own spiritual practice preferences, such as my desire for worship in a small group of people who share life with me outside of church.
The topic of secular space is quite interesting to me as I studied abroad in Cairo, Egypt, where all space seems to be permeated with God in some way or another. I felt God’s presence in the public sphere more closely in Egypt than I do in Seattle and now Pasadena, which I attribute to the religiosity inherent in Muslim (and Christian) Egyptian culture. Also, the idea about reclaiming popular culture and pointing it to God is incredibly important, as non-believers should not have to learn a “church” culture just to understand and participate in the place where the gospel is directly communicated.
Chapter 5 – Living as Community
The section “A Family, Not an Institution,” reminded me of the church I grew up in (97). After reading chapter one I felt like the only people who are still attending are there because of institutional loyalty, but after reading this section it seems that the reason for the continued bond is due to its family-like nature. To me, growing up and to this day, church means family. Perhaps that is why when I attend a church that has incredible teaching and even great ways of worshipping, I do not feel at home unless my inner core of best friends also attends. In Seattle that is what ended up happening last year when my six closest friends and I decided to attend a big church that was relevant to us in teaching and worship, but go as a smaller community, together. Community is what emphasizes the feeling of worship, evidenced by the fact that I am incredibly lonely in my home church when I do not attend with my friends. Karen Ward highlighted this feeling perfectly when she said, “Because God is the source of all relationality, to focus the church on relationships is to be Christian at the core,” (102).
Chapter 6 – Welcoming the Stranger
I like the emphasis put on the Eucharist, as outlined in this chapter. I will never forget a professor I once had who said, “I don’t feel like I have fully worshipped until I have taken the Eucharist.” Once I paid attention to how I felt after the Lord’s Supper, I too identified with that same statement. Singing songs is not the best way for me to connect with God, and sometimes even proves to be something I really do not enjoy and choose not to participate in during church services. The Eucharist, incorporated with hospitality, is something I greatly appreciate. I love the idea of sharing a meal with the Eucharist highlighted at some point, which also leads to the leveling of status of the participants around the table. I also agree with the quote that talks about God and Christ being a part of other faiths and how that affects how Christians see other faiths and faith adherents (133). The time I have spent with Muslims has been incredibly formative of my own faith, but I would not have experienced such formation if I had been focused on church and not kingdom (132).
Chapter 7 – Serving with Generosity
The discussion of marketing and spirituality was fascinating. The idea that pastors and church staff must interact with newcomers to a church in a specific way in order to get them to move onto the next phase of becoming a Christian sounds un-Christian when compared to the message of the Gospel. I’ve felt guilt over the years from my time “church-shopping,” but it makes sense now why I would feel the need to shop, as churches market themselves to Christians, vying to lure the most people. Church shopping is a natural reaction to the marketing tactics employed by a group of people trying to sell something.
Chapter 8 – Participating as Producers
This chapter touched on the issue of contributing to worship, rather than merely being a recipient of worship (158). This point is also one that caught my attention during the first day of the course. It put words to what I have been dissatisfied with in my own worship experience. I am fine to go and sit in a pew and listen to a good sermon, but I would really rather not be forced to sit around for all the other stuff that does nothing to connect me with God. I am reminded of my favorite worship service of all time, which took place outside of Cairo, Egypt at a Coptic retreat center. Everyone sat on cushions or small stools on the floor, facing the front of the church, which was actually a dome with a growing tree at the altar. The only light came from candles and everyone had several feet of space around them. One by one, people spontaneously began praying, speaking or signing one at a time (all in different languages), each expressing his or her praise and worship to God. All participated, without a single instruction from a leader. It was all worshipping God, in community, yet individually connected through personal worship. I would buy a plane ticket to Egypt for nothing more than to experience this kind of worship again.
Monday, November 16, 2009
Day 15
Today: Crash course in Catholic history! I was surprised to learn that Protestantism is rapidly growing in South America, partially due to it appeal to the poor. I have never thought about that distinction. I'd like to know more about what exactly it is in Protestantism that appeals to the poor, and what how socioeconomic status affects spirituality for all people.
Thursday, November 12, 2009
Day 14
Wow, what a lecture! I am new to all that is going on in the UK and hearing about it today was incredible, especially when considering the implications that the learning done during the past five years over there can hopefully prepare us in the U.S. for what is already happening. I am glad that Dr. Bolger went over the study on Monday, otherwise I would not have gotten as much out of it as I did.
It's exciting to hear the term "incarnational" applied to ministry among people from the same country as the person doing the ministry. I understand the theories underlying what Bishop Cray spoke on, but now I am left trying to figure out what exactly that looks like- for me, among my anti-Christian friends and family. How do I just spontaneously being a Fresh Expression in one of the communities that I belong to? From this place that I find myself in, it seems almost easier to go abroad to a greatly different country and do incarnational work among strangers. What is it that makes it so hard to do and be incarnational amidst the communities that I participate in?
It's exciting to hear the term "incarnational" applied to ministry among people from the same country as the person doing the ministry. I understand the theories underlying what Bishop Cray spoke on, but now I am left trying to figure out what exactly that looks like- for me, among my anti-Christian friends and family. How do I just spontaneously being a Fresh Expression in one of the communities that I belong to? From this place that I find myself in, it seems almost easier to go abroad to a greatly different country and do incarnational work among strangers. What is it that makes it so hard to do and be incarnational amidst the communities that I participate in?
Monday, November 9, 2009
Day 13
I'm glad we had this class to give us the background on what is going on in the UK, in preparation for Graham Cray. Particularly interesting is the subject of post-Christendom and how people in the UK and even in the States, such as Seattle where I am from, have no understanding of the Christian story, where there is no frame of reference for repentance/Christian language. I guess I am used to this because of where I was raised...now to contemplate whether this is a good or a bad thing.
Wednesday, November 4, 2009
Day 12
I was surprised this class to learn that a lot of emerging churches, such as the Anglican church in the UK, are returning to and seeking out church tradition. I had disassociated these two things but now realize that "emerging church" does not fully mean what I thought it meant.
Book Review #3 - "Disciples of All Nations: Pilars of World Christianity" by Lamin Sanneh
Jill Pratt
November 4, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #3
Disciples of All Nations: Pillars of World Christianity
By Lamin Sanneh
Chapter 1 – Whither Christianity?
The opening chapter emphasized the undeniable fact that the gospel and gospel bearers are for all people, everywhere and always- especially in one’s own backyard. My peers and I need to walk the same path as Paul, and end up sharing the view that, “one need not conform to one cultural ideal or standard to be saved,” (6). I wonder how today we are still struggling with this, unable to treat the gospel for what it is: a gospel that transcends culture and yet redeems all cultures.
It was interesting to read that Augustine, bishop of Canterbury, was instructed by Pope Gregory to hold church in former pagan temples, and even to redirect worship on pagan holidays towards the one true God (45). This served, as the Pope thought, as a stepping-stone to right worship (45). I wonder if the church today could learn from this and not condemn the lifestyles of unbelievers from the start, but work step by step in each specific situation.
Chapter 2 – The Christian Movement in Islamic Perspective
This chapter was quite interesting, as I have studied Islam at length. The stalemate that is mentioned between the religions, reaching back to the very beginnings of their interactions, rings true today. The sad irony was made apparent with the description of how secular Europe and the world of Islam have interacted historically. The point that, “secular traffic with the world of Islam gave Europe crosscultural access without a religious handicap,” highlights that perhaps Christians within secular European society missed a crucial opportunity to reveal their faith through relationship with Muslims (80).
Additionally, from learning about former traditions and ways of viewing Christian faith, the text communicated that the gospel, while unchanging, has been interpreted innumerable ways throughout history, leaving the reader with a sense of fogginess and the question, “If we think that we have it ‘right’ today, what about all who came before us and their contradictory interpretations?” The more I learn about the journey the gospel has gone through to get to me, the more I wonder if truth is all relative and that the power of the gospel is true to all who believe, but unique to all in their understanding.
Chapter 3 – Old World Precedents and New World Discretions
Much of what is described here seems to be an account of historical facts shaped by economics, politics and conflict, with the spiritual dimension being minimal. Of course an account of history is just a small window into the past, and inner, spiritual lives are not recorded in the way that public events are. What is revealed here is a portrait of human nature, with spiritual fervor, although no doubt emphasized, remaining in the background.
A particular passage that resonated with my own recent experience is that of Alphonso Mendez in Ethiopia and his mandates that people be rebaptized and reordained, “as if they were pagans,” (104). In my church visit paper I mentioned that if I were to become an active member in the church I would need to be baptized again according to the pastor, because my baptism was not through immersion. The church I visited has not authority over me and yet I found this to be offensive, and ignorant on the part of the church. As my class group and I have recently explored, with structure comes good and bad things, the bad in this case being that someone operating within structure assumes the right and power to have authority over fellow believers. Are we not all the same- sinners- before God? Through the materials we have studied in this class so far I have developed a strong dislike for authority within the church. Perhaps that leads me to realize that my idea of church involves a flat model of leadership.
Chapter 4 – The Yogi and the Commissar
The introduction to this chapter highlights a negative connotation that I find in today’s (and yesterday’s) idea of “overseas mission.” “Missions led to Europe’s overseas ascendancy,” (131). This rings true today for the U.S. and its often glorified Christian tourism, found in the form of mission trips, which ultimately often harm the intended audience, in addition to the small amount of good they can do. Worldview is also weaved into this concept, which connects with what I have been learning in my Poverty and Development course. The close relationship between ones’ worldview and understanding of the gospel is something that must be examined in every believer’s heart.
Chapter 5 – Pillar of Charismatic Renewal
Colonialism and its relationship with missions, as mentioned here, is an issue I have been exploring in my Current Trends in Islam course this quarter. Just as with certain historical events, colonialism seems to be an issue that Christians need to reconsider and repent of, which could have worldwide implications for the spread of the message of the mission. One of the most valuable lessons I have learned this quarter is to first examine my own history, heart and worldview when approaching a subject, because the majority of what I take for granted as historical fact can be interpreted many different ways, as in this case of colonialism and Christianity.
November 4, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #3
Disciples of All Nations: Pillars of World Christianity
By Lamin Sanneh
Chapter 1 – Whither Christianity?
The opening chapter emphasized the undeniable fact that the gospel and gospel bearers are for all people, everywhere and always- especially in one’s own backyard. My peers and I need to walk the same path as Paul, and end up sharing the view that, “one need not conform to one cultural ideal or standard to be saved,” (6). I wonder how today we are still struggling with this, unable to treat the gospel for what it is: a gospel that transcends culture and yet redeems all cultures.
It was interesting to read that Augustine, bishop of Canterbury, was instructed by Pope Gregory to hold church in former pagan temples, and even to redirect worship on pagan holidays towards the one true God (45). This served, as the Pope thought, as a stepping-stone to right worship (45). I wonder if the church today could learn from this and not condemn the lifestyles of unbelievers from the start, but work step by step in each specific situation.
Chapter 2 – The Christian Movement in Islamic Perspective
This chapter was quite interesting, as I have studied Islam at length. The stalemate that is mentioned between the religions, reaching back to the very beginnings of their interactions, rings true today. The sad irony was made apparent with the description of how secular Europe and the world of Islam have interacted historically. The point that, “secular traffic with the world of Islam gave Europe crosscultural access without a religious handicap,” highlights that perhaps Christians within secular European society missed a crucial opportunity to reveal their faith through relationship with Muslims (80).
Additionally, from learning about former traditions and ways of viewing Christian faith, the text communicated that the gospel, while unchanging, has been interpreted innumerable ways throughout history, leaving the reader with a sense of fogginess and the question, “If we think that we have it ‘right’ today, what about all who came before us and their contradictory interpretations?” The more I learn about the journey the gospel has gone through to get to me, the more I wonder if truth is all relative and that the power of the gospel is true to all who believe, but unique to all in their understanding.
Chapter 3 – Old World Precedents and New World Discretions
Much of what is described here seems to be an account of historical facts shaped by economics, politics and conflict, with the spiritual dimension being minimal. Of course an account of history is just a small window into the past, and inner, spiritual lives are not recorded in the way that public events are. What is revealed here is a portrait of human nature, with spiritual fervor, although no doubt emphasized, remaining in the background.
A particular passage that resonated with my own recent experience is that of Alphonso Mendez in Ethiopia and his mandates that people be rebaptized and reordained, “as if they were pagans,” (104). In my church visit paper I mentioned that if I were to become an active member in the church I would need to be baptized again according to the pastor, because my baptism was not through immersion. The church I visited has not authority over me and yet I found this to be offensive, and ignorant on the part of the church. As my class group and I have recently explored, with structure comes good and bad things, the bad in this case being that someone operating within structure assumes the right and power to have authority over fellow believers. Are we not all the same- sinners- before God? Through the materials we have studied in this class so far I have developed a strong dislike for authority within the church. Perhaps that leads me to realize that my idea of church involves a flat model of leadership.
Chapter 4 – The Yogi and the Commissar
The introduction to this chapter highlights a negative connotation that I find in today’s (and yesterday’s) idea of “overseas mission.” “Missions led to Europe’s overseas ascendancy,” (131). This rings true today for the U.S. and its often glorified Christian tourism, found in the form of mission trips, which ultimately often harm the intended audience, in addition to the small amount of good they can do. Worldview is also weaved into this concept, which connects with what I have been learning in my Poverty and Development course. The close relationship between ones’ worldview and understanding of the gospel is something that must be examined in every believer’s heart.
Chapter 5 – Pillar of Charismatic Renewal
Colonialism and its relationship with missions, as mentioned here, is an issue I have been exploring in my Current Trends in Islam course this quarter. Just as with certain historical events, colonialism seems to be an issue that Christians need to reconsider and repent of, which could have worldwide implications for the spread of the message of the mission. One of the most valuable lessons I have learned this quarter is to first examine my own history, heart and worldview when approaching a subject, because the majority of what I take for granted as historical fact can be interpreted many different ways, as in this case of colonialism and Christianity.
Day 11
This class was really interesting as I have studied Orthodox Christianity in the Middle East. I got to visit several monasteries in Syria and hear from the people there, as well as Greek Orthodox priests. One thing that I took from my time there is that just as Protestants (usually uninformed) don't always view the Orthodox as true believers, the opposite is also true- the Orthodox don't always think Protestants are true Christians.
Additionally, I have incorporated two aspects of Orthodox worship into my own personal time with God- icons and incense. After visiting and praying in so many churches that used those mediums to facilitate reverence and connection with God, I realized that for me they enhanced my own spiritual life.
Additionally, I have incorporated two aspects of Orthodox worship into my own personal time with God- icons and incense. After visiting and praying in so many churches that used those mediums to facilitate reverence and connection with God, I realized that for me they enhanced my own spiritual life.
Wednesday, October 28, 2009
Day 10
I really liked the Jesus Prayer. I incorporated breath work which I believe to be a great tool to help reconnect our bodies, minds and spiritual sides- to be working all together as one. We so often go through an entire day on auto-pilot, never checking in with ourselves spiritually, which greatly affects us emotionally which in turn affects the body physically. This practice is a great tool to meld all three together.
Additionally, during the video on Eastern Orthodoxy I was continuously asking myself where the women were in the picture. Women were not mentioned once. Unrelated, from my experience with Eastern Orthodoxy in the Middle East I have taken several valuable spiritual practices. I was wondering today if many of the students in the class had inaccurate, negative perceptions of Eastern Orthodox faith.
Additionally, during the video on Eastern Orthodoxy I was continuously asking myself where the women were in the picture. Women were not mentioned once. Unrelated, from my experience with Eastern Orthodoxy in the Middle East I have taken several valuable spiritual practices. I was wondering today if many of the students in the class had inaccurate, negative perceptions of Eastern Orthodox faith.
Monday, October 26, 2009
Day 9
One of the members of my group had some insightful things to say in our discussion of the Church Before Constantine. We had all been skeptical of the emergence of leadership structures, but he pointed out that structure is inevitable when movements grow larger, and that good things do come out of structure, like discipline and respect for others/elders. I guess even Jesus used structure, as with the appointing of the disciples. It just seems like the Early Church was functioning in an almost ideal way, but perhaps we are not considering the entire picture when we examine it.
Wednesday, October 21, 2009
Day 8
Interesting to learn about early church practices:
-Three year waiting period before being able to join the church
-real process of rebirth
-exorcisms performed
-The fruits of the spirit were to be seen during that three year period
-expected not to sin afterward, resulting in people putting baptism off until later in life
-Three year waiting period before being able to join the church
-real process of rebirth
-exorcisms performed
-The fruits of the spirit were to be seen during that three year period
-expected not to sin afterward, resulting in people putting baptism off until later in life
Tuesday, October 20, 2009
Book Review #2 - "An Introduction to Ecclesiology" by Veli-Matti Karkkainen
Jill Pratt
October 21, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #2
An Introduction to Ecclesiology
By Veli-Matti Karkkainen
PART ONE: ECCLESIOLOGICAL TRADITIONS
Chapter 1 – The Church as an Icon of the Trinity: Eastern Orthodox Ecclesiology
The most striking point in the opening of this book comes in the closing paragraphs, with the statements regarding Christ and the Holy Spirit:
The Christological aspect creates the objective and unchangeable features of the church, while as a result of the pneumatological aspect there is a subjective side of the church. (24)
This is such a profound idea that would be good for all Christians to reflect on: the figure of Christ creates stability in the church but the presence of the Holy Spirit, “…communicates himself to each member of this body, creating, so to speak, many christs, the anointed ones,” (24). We can all claim to know Christ, but we cannot insist that who we know to be Christ is the same for our neighbor.
Chapter 2 – The Church as the People of God: Roman Catholic Ecclesiology
The importance of church structure appears completely absurd in this treatment, as if humans have any bearing on the Holy Spirit of God. It is clear evidence that humanity cannot grasp The Almighty, and yet we try, attempting to gain understanding through man-made systems. I will hold onto Rahner’s description that, “in the Spirit, ‘all of us ‘know’ something more simple, more true and more real than we can know or express at the level of our theological concepts,” (37).
Chapter 3 – The Church as Just and Sinful: Lutheran Ecclesiology
Luther’s idea of the members of the church being “Christs to each other,” neatly sums up our call to action in this life (48). I have never heard it so concise nor simple. My job is to be Christ in communion with the saints.
Chapter 4 – The Church as Covenant: Reformed Ecclesiology
After reading this chapter I realized that I am more in line with Luther’s ecclesiology than with Calvin’s. The idea of the church having two aspects that are “true”, one visible to God and one visible to humanity, seems inaccurate today; the church visible to humanity does not exemplify, “the authentic instrument that manifested and initiated those elected in Christ,” as it appears far from that in all its brokenness accredited to the humans running it (but perhaps I am missing some context) (52). The idea that, “Christ was offered to all through the visible church,” also come across a bit narrow, as Christ offers himself to all, freely, and all who come to him do so under vastly unique circumstances (52).
Chapter 5 – The Church as the Fellowship of Believers: Free Church Ecclesiologies
The “Free Christian Form,” sharing many similarities to the Early Church, resonates the strongest with me at this point in my spiritual journey. Not only because I feel uncomfortable with formal, (spiritual) hierarchy among believers, but also because this model necessitates accountability on the part of all believers. I have found myself completely disengaged from “doing church,” rather, I want to be the Church. Perhaps this model eliminates the need for different styles of church, because churches reflect their communities and leave room for a multitude of Christ-centered faith expressions within one setting.
Chapter 6 – The Church in the Power of the Spirit: Pentecostal/Charismatic Ecclesiologies
I am relatively inexperienced with Pentecostalism(s) and realized after reading this chapter that I should get first-hand experience with it in order to more fully understand American Christianity, as well as my own spirituality. Its emphasis on witnessing and service are logical sources from which its growth sprang, and perhaps two aspects lacking from the previous ecclesiological traditions (71).
Chapter 7 – The Church as One: The Ecumenical Movement Ecclesiologies
I found it interesting that the unity of the church is not up for discussion, but in this model is a basic belief of Christians. It is also ironic that there is disunity within the ecumenical movement. The concept of “ad extra” is also something I would like to investigate further, as it relates to Muslim-Christian dialogue (80).
PART TWO: LEADING CONTEMPORARY ECCLESIOLOGISTS
Chapter 8 – John Zizioulas: Communion Ecclesiology
Zizioulas’ belief regarding the Eucharist made a lot of sense; the church exists because of Christ, therefore it is natural that the Eucharist would be “the foundational act of the church,” (96). I also agree with and like the idea of the church always being a “local church” as it finds its wholeness through the celebration of the Eucharist (101).
Chapter 9 – Hans Kung: Charismatic Ecclesiology
Kung’s emphasis on the church looking to its origins to realign itself is an echo of what we have touched on in class. This chapter also brings hope, affirming that diversity among churches (and within the Church) is an asset, not a hindrance. It is right to recognize the significance of the one God being worshipped. Despite differences, the main focus, the one true God, remains.
Chapter 10 – Wolfhart Pannenberg: Universal Ecclesiology
Pannenberg’s quest for truth and for public theology and ecclesiology is refreshing, as he rightly acknowledges the importance of them for the layperson and daily life. I love the idea that the church is, “the anticipation of the kingdom of God,” and affirm the eschatological connection, for surely the church is the sign of the kingdom, as it is already, and not yet (117).
Chapter 11 – Jurgen Moltmann: Messianic Ecclesiology
A, “messianic and relational ecclesiology,” Moltmann’s description of the church as looking back at the history of Christ, but also forward as it points to the eschaton highlights the latter that can often be lost (127). Sometimes I forget that the church is a missionary church because of Christ’s role in the future, and not just in history.
Chapter 12 – Miroslav Volf: Participatory Ecclesiology
I was delighted to read about Volf’s standpoint and to better understand the doctrine behind the Free church model. I also didn’t realize that it was similarly aligned with the Feminist church, which in my mind has negative connotations, but when compared seems to share core strands of ecclesiology, just with an unattractive name. I also like his definition that what makes an assembly a church is its coming together in Christ’s name.
Chapter 13 – James McClendon Jr.: Baptist Ecclesiology
I have need to further explore McClendon’s idea of the church as a “narrative community,” (143). The “local church” point was hit home after reading this chapter. The connection with Judaism is also fascinating and something I had yet to explore.
Chapter 14 – Lesslie Newbigin: Missionary Ecclesiology
I completely agree with Newbigin in his assertion that mission is not a task, but it is within the very nature of the church. It is my view that perhaps this misunderstanding among Christians is one of the strongest barriers to church growth today.
PART THREE: CONTEXTUAL ECCLESIOLOGIES
Chapter 15 – The Non-Church Movement in Asia
Reading about Uchimura was exciting for me as my grandparents were missionaries in Japan and I spent several months there this year. Japanese culture is highly institutionalized, which therefore makes Uchimura’s convictions all the more intriguing.
Chapter 16 – Base Ecclesial Communities in Latin America
-“reorientation toward an emphasis on social justice” (175)
-CCB’s – Base Christian Communities
-“ecclesiogenesis” (177)
Chapter 17 – The Feminist Church
-“ownership of biblical religions” – would be given in walking away (184)
-Moltmann, importance of the experience in the body, as men and woman are image bearers of God, not just existing in the soul (186)
-“theology from the underside of history” -Gutierrez (188)
Chapter 18 – African Independent Churches’ Ecclesiology
-oral and narrative style (196)
-stronger lifestyle of community that other Western churches (197)
-African Pentecostalims, interacting with the African spirit world (201)
Chapter 19 – The Shepherding Movement’s Renewal Ecclesiology
-pastor in shepherd form, reviving of this practice
-restorationist view, leading to final revival and “eschatological consummation” (207)
-church as a visible, alternate society
Chapter 20 – “A World Church”
-emerging church→ 3rd largest movement after 1st century church and Western church (212)
-Karl Rahner’s vision
-removal of (cultural) baggage is necessary moving forward (213)
Chapter 21 – The Post-Christian Church as “Another City”
-church today holds a place in society similar to that of the early church (222)
-people longing for the past, institutions, others secularize to fit in
-the Inbreaking of the kingdom of God (224)
*Note: Chapters 1-15 go up to page 175. Interaction with chapters beyond page 175 is bulleted, as instructed by Curtis. This is the book that I chose to read in its entirety, in order to fulfill the course reading requirements. Additionally, for my own benefit when it comes to writing the paper, I abandoned the 500-word recommendation.
October 21, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #2
An Introduction to Ecclesiology
By Veli-Matti Karkkainen
PART ONE: ECCLESIOLOGICAL TRADITIONS
Chapter 1 – The Church as an Icon of the Trinity: Eastern Orthodox Ecclesiology
The most striking point in the opening of this book comes in the closing paragraphs, with the statements regarding Christ and the Holy Spirit:
The Christological aspect creates the objective and unchangeable features of the church, while as a result of the pneumatological aspect there is a subjective side of the church. (24)
This is such a profound idea that would be good for all Christians to reflect on: the figure of Christ creates stability in the church but the presence of the Holy Spirit, “…communicates himself to each member of this body, creating, so to speak, many christs, the anointed ones,” (24). We can all claim to know Christ, but we cannot insist that who we know to be Christ is the same for our neighbor.
Chapter 2 – The Church as the People of God: Roman Catholic Ecclesiology
The importance of church structure appears completely absurd in this treatment, as if humans have any bearing on the Holy Spirit of God. It is clear evidence that humanity cannot grasp The Almighty, and yet we try, attempting to gain understanding through man-made systems. I will hold onto Rahner’s description that, “in the Spirit, ‘all of us ‘know’ something more simple, more true and more real than we can know or express at the level of our theological concepts,” (37).
Chapter 3 – The Church as Just and Sinful: Lutheran Ecclesiology
Luther’s idea of the members of the church being “Christs to each other,” neatly sums up our call to action in this life (48). I have never heard it so concise nor simple. My job is to be Christ in communion with the saints.
Chapter 4 – The Church as Covenant: Reformed Ecclesiology
After reading this chapter I realized that I am more in line with Luther’s ecclesiology than with Calvin’s. The idea of the church having two aspects that are “true”, one visible to God and one visible to humanity, seems inaccurate today; the church visible to humanity does not exemplify, “the authentic instrument that manifested and initiated those elected in Christ,” as it appears far from that in all its brokenness accredited to the humans running it (but perhaps I am missing some context) (52). The idea that, “Christ was offered to all through the visible church,” also come across a bit narrow, as Christ offers himself to all, freely, and all who come to him do so under vastly unique circumstances (52).
Chapter 5 – The Church as the Fellowship of Believers: Free Church Ecclesiologies
The “Free Christian Form,” sharing many similarities to the Early Church, resonates the strongest with me at this point in my spiritual journey. Not only because I feel uncomfortable with formal, (spiritual) hierarchy among believers, but also because this model necessitates accountability on the part of all believers. I have found myself completely disengaged from “doing church,” rather, I want to be the Church. Perhaps this model eliminates the need for different styles of church, because churches reflect their communities and leave room for a multitude of Christ-centered faith expressions within one setting.
Chapter 6 – The Church in the Power of the Spirit: Pentecostal/Charismatic Ecclesiologies
I am relatively inexperienced with Pentecostalism(s) and realized after reading this chapter that I should get first-hand experience with it in order to more fully understand American Christianity, as well as my own spirituality. Its emphasis on witnessing and service are logical sources from which its growth sprang, and perhaps two aspects lacking from the previous ecclesiological traditions (71).
Chapter 7 – The Church as One: The Ecumenical Movement Ecclesiologies
I found it interesting that the unity of the church is not up for discussion, but in this model is a basic belief of Christians. It is also ironic that there is disunity within the ecumenical movement. The concept of “ad extra” is also something I would like to investigate further, as it relates to Muslim-Christian dialogue (80).
PART TWO: LEADING CONTEMPORARY ECCLESIOLOGISTS
Chapter 8 – John Zizioulas: Communion Ecclesiology
Zizioulas’ belief regarding the Eucharist made a lot of sense; the church exists because of Christ, therefore it is natural that the Eucharist would be “the foundational act of the church,” (96). I also agree with and like the idea of the church always being a “local church” as it finds its wholeness through the celebration of the Eucharist (101).
Chapter 9 – Hans Kung: Charismatic Ecclesiology
Kung’s emphasis on the church looking to its origins to realign itself is an echo of what we have touched on in class. This chapter also brings hope, affirming that diversity among churches (and within the Church) is an asset, not a hindrance. It is right to recognize the significance of the one God being worshipped. Despite differences, the main focus, the one true God, remains.
Chapter 10 – Wolfhart Pannenberg: Universal Ecclesiology
Pannenberg’s quest for truth and for public theology and ecclesiology is refreshing, as he rightly acknowledges the importance of them for the layperson and daily life. I love the idea that the church is, “the anticipation of the kingdom of God,” and affirm the eschatological connection, for surely the church is the sign of the kingdom, as it is already, and not yet (117).
Chapter 11 – Jurgen Moltmann: Messianic Ecclesiology
A, “messianic and relational ecclesiology,” Moltmann’s description of the church as looking back at the history of Christ, but also forward as it points to the eschaton highlights the latter that can often be lost (127). Sometimes I forget that the church is a missionary church because of Christ’s role in the future, and not just in history.
Chapter 12 – Miroslav Volf: Participatory Ecclesiology
I was delighted to read about Volf’s standpoint and to better understand the doctrine behind the Free church model. I also didn’t realize that it was similarly aligned with the Feminist church, which in my mind has negative connotations, but when compared seems to share core strands of ecclesiology, just with an unattractive name. I also like his definition that what makes an assembly a church is its coming together in Christ’s name.
Chapter 13 – James McClendon Jr.: Baptist Ecclesiology
I have need to further explore McClendon’s idea of the church as a “narrative community,” (143). The “local church” point was hit home after reading this chapter. The connection with Judaism is also fascinating and something I had yet to explore.
Chapter 14 – Lesslie Newbigin: Missionary Ecclesiology
I completely agree with Newbigin in his assertion that mission is not a task, but it is within the very nature of the church. It is my view that perhaps this misunderstanding among Christians is one of the strongest barriers to church growth today.
PART THREE: CONTEXTUAL ECCLESIOLOGIES
Chapter 15 – The Non-Church Movement in Asia
Reading about Uchimura was exciting for me as my grandparents were missionaries in Japan and I spent several months there this year. Japanese culture is highly institutionalized, which therefore makes Uchimura’s convictions all the more intriguing.
Chapter 16 – Base Ecclesial Communities in Latin America
-“reorientation toward an emphasis on social justice” (175)
-CCB’s – Base Christian Communities
-“ecclesiogenesis” (177)
Chapter 17 – The Feminist Church
-“ownership of biblical religions” – would be given in walking away (184)
-Moltmann, importance of the experience in the body, as men and woman are image bearers of God, not just existing in the soul (186)
-“theology from the underside of history” -Gutierrez (188)
Chapter 18 – African Independent Churches’ Ecclesiology
-oral and narrative style (196)
-stronger lifestyle of community that other Western churches (197)
-African Pentecostalims, interacting with the African spirit world (201)
Chapter 19 – The Shepherding Movement’s Renewal Ecclesiology
-pastor in shepherd form, reviving of this practice
-restorationist view, leading to final revival and “eschatological consummation” (207)
-church as a visible, alternate society
Chapter 20 – “A World Church”
-emerging church→ 3rd largest movement after 1st century church and Western church (212)
-Karl Rahner’s vision
-removal of (cultural) baggage is necessary moving forward (213)
Chapter 21 – The Post-Christian Church as “Another City”
-church today holds a place in society similar to that of the early church (222)
-people longing for the past, institutions, others secularize to fit in
-the Inbreaking of the kingdom of God (224)
*Note: Chapters 1-15 go up to page 175. Interaction with chapters beyond page 175 is bulleted, as instructed by Curtis. This is the book that I chose to read in its entirety, in order to fulfill the course reading requirements. Additionally, for my own benefit when it comes to writing the paper, I abandoned the 500-word recommendation.
Day 7
The past two class sessions it has struck me that the early church, which seems to be idealized as a great way to "do church," did not emphasize formality of roles among believers, especially as related to women.
All that I see in the 1st Century Church is the Holy Spirit gifting all sorts of people, not just rich, high-status males. Why then, if the church during this time period is one we look to as a good example, is the Church today so fiercely focused on classifying people with titles and clinging to the "do's and don'ts" of women living out their God-given callings, and utilization of their spiritual gifts?
If the Church today dropped the rules regarding women and re-read the text (Paul's words) with the context of the day in mind, would believers wake up and realize that women's spiritual giftings have been ignored and uncultivated, to the detriment of the Church? What would the spiritual landscape look like if females grew up today believing they could "be anything they wanted to be," according to the Holy Spirit's leading?
Sadly, a spiritual glass-ceiling and spiritual sexism continues to pervade.
*(These thoughts have only come about largely due to this course's investigation of the early church, and not through strong previous convictions).
All that I see in the 1st Century Church is the Holy Spirit gifting all sorts of people, not just rich, high-status males. Why then, if the church during this time period is one we look to as a good example, is the Church today so fiercely focused on classifying people with titles and clinging to the "do's and don'ts" of women living out their God-given callings, and utilization of their spiritual gifts?
If the Church today dropped the rules regarding women and re-read the text (Paul's words) with the context of the day in mind, would believers wake up and realize that women's spiritual giftings have been ignored and uncultivated, to the detriment of the Church? What would the spiritual landscape look like if females grew up today believing they could "be anything they wanted to be," according to the Holy Spirit's leading?
Sadly, a spiritual glass-ceiling and spiritual sexism continues to pervade.
*(These thoughts have only come about largely due to this course's investigation of the early church, and not through strong previous convictions).
Wednesday, October 14, 2009
Day 6
Again the point that Jews did not have to discontinue their religions traditions and rituals and practices, and that the Gentile converts did not have to adopt Jewish tradition (or become Jewish) is something that ties in with what I've been studying in Current Trends in Islam. Based on this, can we translate it to the case of Muslims who follow Jesus? Can they remain in their religious culture/rituals, etc.?
Also, are the formalizations in the Church that came at the end of the first century affirmed by what Jesus taught? How important are official roles in the Church? Are there some that are necessary and some we could do without?
Also, are the formalizations in the Church that came at the end of the first century affirmed by what Jesus taught? How important are official roles in the Church? Are there some that are necessary and some we could do without?
Monday, October 12, 2009
Day 5
I was surprised about the consensus in class that Jews who followed Jesus probably continued making sacrifices in the temple until it was destroyed. Upon reflection I think I understand why it was ok to do so, but at first it seemed like a practice that should have been abolished after Christ. I wonder if there is any evidence that sacrifices were made even after the temple's destruction.
This also leads me to think about the idea that a person does not have to change his or her culture to follow Jesus. In my work with Muslims and study of Islam this is a huge issue. It is essential to claim for those who wish to break down barriers between Christians and Muslims and to best communicate who Jesus is.
This also leads me to think about the idea that a person does not have to change his or her culture to follow Jesus. In my work with Muslims and study of Islam this is a huge issue. It is essential to claim for those who wish to break down barriers between Christians and Muslims and to best communicate who Jesus is.
Wednesday, October 7, 2009
Day 4
Some points that got me thinking/excited:
-Jesus REMOVED NATIONALISM as an option.
This point is so intriguing and sad when compared with Zionism today, the Israeli-Palestinian conflict and all that surrounds those issues.
-"Bridges of God" were already in place during the time following Jesus- so there was no need for "outreach committees", etc.
It seems so obvious that this is the way "Kingdom" life should be lived today. Churches would be a lot less controversial, expensive, and even important to our spiritual lives. They would exist as a place where large groups could meet but not as the main place where people's spiritual lives were nourished, because that need would be met in community.
-Jesus REMOVED NATIONALISM as an option.
This point is so intriguing and sad when compared with Zionism today, the Israeli-Palestinian conflict and all that surrounds those issues.
-"Bridges of God" were already in place during the time following Jesus- so there was no need for "outreach committees", etc.
It seems so obvious that this is the way "Kingdom" life should be lived today. Churches would be a lot less controversial, expensive, and even important to our spiritual lives. They would exist as a place where large groups could meet but not as the main place where people's spiritual lives were nourished, because that need would be met in community.
Book Review #1 - "The Great Emergence" by Phyllis Tickle
Jill Pratt
October 7, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #1
The Great Emergence: How Christianity is Changing and Why
By Phyllis Tickle
Chapter 1 – Rummage Sales: When the Church Cleans Out Its Attic
Phyllis Tickle does all students a favor with her clarity of focus in her writing style, as evidenced by the opening chapter. She manages to summarize the previous 500-year blocks of history in regards to Christianity, as well as Judaism, and even reaches beyond to other world religions and periods of great thinking. This framework is greatly beneficial to classify this knowledge under, in terms of organizing thoughts and retaining a clear memory. The description of the period between 900 BCE and 200 BCE, with all the growth that took place during it is rightly summed up as, “…humanity, in other words, that was emerging; and it was bringing with it both its religions and a growing sense of itself as more than victim to circumstance,” (30). This is an exemplary statement of Tickle’s thinking communicated in a straightforward manner that is beneficial for all.
Chapter 2 – Cable of Meaning: The Loss and Discovery of a Common Story
The cable in this chapter and its parts is an excellent diagram in which to derive concise meaning from, regarding the connections of religion and the order of operations found in the 500 year cycle of change: spirituality, corporeality and morality. I was struck by the description of the 500-year cycle, because as an American, much of my faith growing up has rested in a sense that “things are ok” meaning that there is religious consensus of the important Christian ideas. The 100-year time of mending and the 150 years of calm in between that and the beginning of the unfurling of ideas are actually brief and not comforting at all. Finally, the simple explanation of consensual imagining with the flat world example finally put into words what has been floating in the back of my mind for several years now, and excites me to finally be able to characterize some of my thoughts regarding Christianity and the importance of right-thought.
Chapter 3 – The Great Reformation: A Prequel to Emergence
The author’s comparison of the parallels between the Great Reformation and the Great Emergence is intriguing as even a layperson only beginning to understand these complexities can see similarities today, with the unfortunate practice of “competition over cooperation” continuing to prevail, evidenced in the campaign for democracy that is linked to American Christianity (59). Are we really repeating the past?
Chapter 4 – Questions of Re-formation: Darwin, Freud, and the Power of Myth
What is striking in this chapter is that an individual and her or his thinking and writing can be the catalyst for profound change. This seems to be a demarcation of our present time, more so than say during the 16th century. Whereas kings and armies used to hold the influence, today the common man, thinking in his laboratory, can generate change in our landscape of thought and practice, with assistance of course from the communication tools we now have. And while Tickle points out in the footnotes that this treatment only has room for North American Christianity (although no doubt disregarding North Americans south of the United States), I could not shake the desire to consider other Christian groups in the same conversation, (75).
Chapter 5 – The Century of Emergence: Einstein, the Automobile, and the Marginalization of Grandma
In regards to Einstein and Faraday, it is peculiar that the more humanity understands the laws of the God’s creation, the less we attribute to God. Just as with the Fall, human beings’ understanding of God’s knowledge drew them apart from him, not closer. And while study can be considered a spiritual discipline, does it always serve to rip us from childlike faith? Much more can be said of this chapter, but perhaps the point that was most personal to me was around the Sabbath and the disappearance of the evening church service. It hit home how much I truly am subject to my culture, no matter how cross-cultural I would like to be. I remember as an undergraduate student struggling with real guilt for several years about attending evening church services versus their morning counterparts. Upon reading that they used to be the norm, I realized how silly and truly relative feelings, even ones associated with spirituality, can be.
Chapter 6 – The Gathering Center: And the Many Faces of a Church Emerging
Through this reading I have come to understand my own life in a new time period- one that I did not ever realize before, as described in the introduction to this chapter. I had always felt that my life had begun (in the 1980’s) during a time of certainty, but through this examination I have come to believe that what I mistook for certainty was merely childhood and now that the first quarter of my life has elapsed, I am painfully self-aware. Except now I have the gift of a framework that my awareness can operate within and gain direction from, which is a true comfort.
Chapter 7 – The Way Ahead: Mapping Fault Lines and Fusions
In the closing paragraph, the word “reconsideration” jumps off the page. Is that not what the cycle is all about? If so, this Great Emergence has brought us to the point of reconsidering consensual imagining, “rewriting Christian theology” and then starting the process all over again (162).
October 7, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #1
The Great Emergence: How Christianity is Changing and Why
By Phyllis Tickle
Chapter 1 – Rummage Sales: When the Church Cleans Out Its Attic
Phyllis Tickle does all students a favor with her clarity of focus in her writing style, as evidenced by the opening chapter. She manages to summarize the previous 500-year blocks of history in regards to Christianity, as well as Judaism, and even reaches beyond to other world religions and periods of great thinking. This framework is greatly beneficial to classify this knowledge under, in terms of organizing thoughts and retaining a clear memory. The description of the period between 900 BCE and 200 BCE, with all the growth that took place during it is rightly summed up as, “…humanity, in other words, that was emerging; and it was bringing with it both its religions and a growing sense of itself as more than victim to circumstance,” (30). This is an exemplary statement of Tickle’s thinking communicated in a straightforward manner that is beneficial for all.
Chapter 2 – Cable of Meaning: The Loss and Discovery of a Common Story
The cable in this chapter and its parts is an excellent diagram in which to derive concise meaning from, regarding the connections of religion and the order of operations found in the 500 year cycle of change: spirituality, corporeality and morality. I was struck by the description of the 500-year cycle, because as an American, much of my faith growing up has rested in a sense that “things are ok” meaning that there is religious consensus of the important Christian ideas. The 100-year time of mending and the 150 years of calm in between that and the beginning of the unfurling of ideas are actually brief and not comforting at all. Finally, the simple explanation of consensual imagining with the flat world example finally put into words what has been floating in the back of my mind for several years now, and excites me to finally be able to characterize some of my thoughts regarding Christianity and the importance of right-thought.
Chapter 3 – The Great Reformation: A Prequel to Emergence
The author’s comparison of the parallels between the Great Reformation and the Great Emergence is intriguing as even a layperson only beginning to understand these complexities can see similarities today, with the unfortunate practice of “competition over cooperation” continuing to prevail, evidenced in the campaign for democracy that is linked to American Christianity (59). Are we really repeating the past?
Chapter 4 – Questions of Re-formation: Darwin, Freud, and the Power of Myth
What is striking in this chapter is that an individual and her or his thinking and writing can be the catalyst for profound change. This seems to be a demarcation of our present time, more so than say during the 16th century. Whereas kings and armies used to hold the influence, today the common man, thinking in his laboratory, can generate change in our landscape of thought and practice, with assistance of course from the communication tools we now have. And while Tickle points out in the footnotes that this treatment only has room for North American Christianity (although no doubt disregarding North Americans south of the United States), I could not shake the desire to consider other Christian groups in the same conversation, (75).
Chapter 5 – The Century of Emergence: Einstein, the Automobile, and the Marginalization of Grandma
In regards to Einstein and Faraday, it is peculiar that the more humanity understands the laws of the God’s creation, the less we attribute to God. Just as with the Fall, human beings’ understanding of God’s knowledge drew them apart from him, not closer. And while study can be considered a spiritual discipline, does it always serve to rip us from childlike faith? Much more can be said of this chapter, but perhaps the point that was most personal to me was around the Sabbath and the disappearance of the evening church service. It hit home how much I truly am subject to my culture, no matter how cross-cultural I would like to be. I remember as an undergraduate student struggling with real guilt for several years about attending evening church services versus their morning counterparts. Upon reading that they used to be the norm, I realized how silly and truly relative feelings, even ones associated with spirituality, can be.
Chapter 6 – The Gathering Center: And the Many Faces of a Church Emerging
Through this reading I have come to understand my own life in a new time period- one that I did not ever realize before, as described in the introduction to this chapter. I had always felt that my life had begun (in the 1980’s) during a time of certainty, but through this examination I have come to believe that what I mistook for certainty was merely childhood and now that the first quarter of my life has elapsed, I am painfully self-aware. Except now I have the gift of a framework that my awareness can operate within and gain direction from, which is a true comfort.
Chapter 7 – The Way Ahead: Mapping Fault Lines and Fusions
In the closing paragraph, the word “reconsideration” jumps off the page. Is that not what the cycle is all about? If so, this Great Emergence has brought us to the point of reconsidering consensual imagining, “rewriting Christian theology” and then starting the process all over again (162).
Day 3
There were several points in the lecture this week that stood out to me as surprising, and things I have never considered.
Within the "Jesus & Church" section, the notion that Jesus' teachings "paint a picture of God's world, of what reality is really like," reminded me in a new way that our perception of the world is not full/complete because we are merely human.
-That for the Jews, the Kingdom of God meant that God would become their King, sitting in the temple.
-Jesus redefined what the Jews understood as the Kingdom of God.
-Dr. Bolger's description of "praying the hours" appealed to me and reminded me of the devoutness of my Muslim friends in their prayer lives.
Within the "Jesus & Church" section, the notion that Jesus' teachings "paint a picture of God's world, of what reality is really like," reminded me in a new way that our perception of the world is not full/complete because we are merely human.
-That for the Jews, the Kingdom of God meant that God would become their King, sitting in the temple.
-Jesus redefined what the Jews understood as the Kingdom of God.
-Dr. Bolger's description of "praying the hours" appealed to me and reminded me of the devoutness of my Muslim friends in their prayer lives.
Friday, October 2, 2009
Day 2 Thoughts
I was pleased today with how my class group turned out. The five of us come from diverse backgrounds and feel that we will learn a lot from each other.
One thing that I would change is the church visit assignment. In talking with several classmates, we agreed that we should be able to visit a church that is of a different denomination or tradition, not just ethnically or racially. Or perhaps both aspects should be required, because in my understanding, it seems that the point of the assignment is to recognize differences between our own faith/church tradition and another, and not merely learn how to navigate another culture in church.
One thing that I would change is the church visit assignment. In talking with several classmates, we agreed that we should be able to visit a church that is of a different denomination or tradition, not just ethnically or racially. Or perhaps both aspects should be required, because in my understanding, it seems that the point of the assignment is to recognize differences between our own faith/church tradition and another, and not merely learn how to navigate another culture in church.
Wednesday, September 30, 2009
My thoughts on the first class session...
The topics touched on in the first class energized my thinking about church and mission because they gave words to unspoken thoughts and experiences I have had within the church. Dr. Bolger made several points that stood out and grabbed me emotionally:
-The American church should have never thought 'church here and mission there'
-The barrier to the gospel is social not theological
-The gospel can find its way in any culture
-No one should have to change cultures to follow Jesus
-Do church according to your specific community, don't buy the model
I can't wait to explore these issues!
-The American church should have never thought 'church here and mission there'
-The barrier to the gospel is social not theological
-The gospel can find its way in any culture
-No one should have to change cultures to follow Jesus
-Do church according to your specific community, don't buy the model
I can't wait to explore these issues!
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