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.
Monday, November 23, 2009
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.
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