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.
Wednesday, October 28, 2009
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.
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