The Community of the Spirit is a reality that is not a Charismatic/Pentecostal style, it is the nature and identity of the new people of God that was birthed at Pentecost.
A. Describe how the presence, gifts, and power of the Spirit impact the body of Christ.
B. Reflect on the graphs on pages 192-193, how does the reality of the incarnation define the missio Dei?
C. Explain the relationship of Christ's three-fold apostolic ministry in relationship to the kingdom of God, and in the our society the ECM.
D. ET is a joy for me to reflect upon as an Anabaptist, Anderson expresses the core of a missional community of the Spirit that is genuinely embodying the kingdom of God. How has this text stirred, rattled, or shaken your theology?
Wednesday, February 28, 2007
Tuesday, February 27, 2007
Session 4: Tammie
#1
If left with a focus on the Moses (law) and Christ, both during his ministry on earth and in the days following his resurrection during which he appeared to the apostles, the church remains an outgrowth of the Jewish faith in which righteousness is attained by continuing to observe the law. It is understood by those brought up in the Jewish tradition and those outsiders who are familiar with the traditions. A focus on the righteousness through faith as exhibited in the continuity from Adam (through whom death came to the world) to Abraham (to whom the promise was made) to Christ (through whom life entered the world and the promise was fulfilled) offers a broader view of the gospel as a message of grace imparted to all, thus breaking down barriers between races, traditions, social class and any other conceivable category of people.
#2
In the first century, the idea that righteousness comes through faith and not through the keeping of the law means that one's position in the church is not conditional upon an individual's status under the old covenant. In today's terms, an ecclesiology of grace opens the doors of the church to all. It shatters the faulty notion that one has to do certain things to be accepted by Christ and by extension the church. The problem is that we in the church have to live up to that notion and accept people as those under the promise that has been fulfilled through grace rather than looking at them as people who need to cross their "t"s and dot their "i"s before entering into the community. Further, as Anderson discusses in the latter portion of chapter 3, this grace is also manifested in the gifts given to those in the church and in allowing the Spirit to move freely in the church.
#3
Working in a postmodern context, the ECM relies more on experience than on a linear pattern of logic and reason. That alone allows the ECM to be able to accept the Bible as the word of God at face value as they see the proof of the Bible's truths in the effect it has upon the people who engage it, study it and live it. This corresponds to the naive realism that Anderson describes in the writings of Paul and in the gospel accounts of the life of Christ in which knowledge was a "subjective experience of an objective reality." Paul, like the ECM of today, claimed the authority of lives changed. So, the ECM simply accepts the Bible as the word of God and sets about to do what it says, as Anderson describes on page 59, becomes "too busy doing kingdom of God work to spend time on such issues."
#4
Christian education for me was probably typical for a child growing up in the church. We were taught about God through the usual stories of Noah and the Ark, David and Goliath, Daniel and the lions den, etc. It was often the telling of a Bible story with a moral tagged on the end. As I entered junior and senior high, the knowledge base expanded into the epistles, but still often focused on a moral application for life. In a sense, that wasn't so bad, but it was more instruction in the vein of "ought to" and "should" than in finding the ways God reveals himself to us everyday (thereby teaching us to know him) whether in his word, in the actions of the people around us or in the wonders of creation. Religious ministry and instruction becomes caught up in the principles and guidelines, but it seems revelational ministry allows people to learn from example and experience. Jesus' ministry was rife with such encounters as he healed people who were not able to tell you much about Jesus' teachings, but they knew what he had done for them. Revelations to Paul, as he described in his letters, formed the basis of his ministry and were moments to which he referred in letters as he established his authority. The ECM, with its emphasis on missio Dei, works out the word of God and, by extension, creates opportunities for its people to encounter God.
If left with a focus on the Moses (law) and Christ, both during his ministry on earth and in the days following his resurrection during which he appeared to the apostles, the church remains an outgrowth of the Jewish faith in which righteousness is attained by continuing to observe the law. It is understood by those brought up in the Jewish tradition and those outsiders who are familiar with the traditions. A focus on the righteousness through faith as exhibited in the continuity from Adam (through whom death came to the world) to Abraham (to whom the promise was made) to Christ (through whom life entered the world and the promise was fulfilled) offers a broader view of the gospel as a message of grace imparted to all, thus breaking down barriers between races, traditions, social class and any other conceivable category of people.
#2
In the first century, the idea that righteousness comes through faith and not through the keeping of the law means that one's position in the church is not conditional upon an individual's status under the old covenant. In today's terms, an ecclesiology of grace opens the doors of the church to all. It shatters the faulty notion that one has to do certain things to be accepted by Christ and by extension the church. The problem is that we in the church have to live up to that notion and accept people as those under the promise that has been fulfilled through grace rather than looking at them as people who need to cross their "t"s and dot their "i"s before entering into the community. Further, as Anderson discusses in the latter portion of chapter 3, this grace is also manifested in the gifts given to those in the church and in allowing the Spirit to move freely in the church.
#3
Working in a postmodern context, the ECM relies more on experience than on a linear pattern of logic and reason. That alone allows the ECM to be able to accept the Bible as the word of God at face value as they see the proof of the Bible's truths in the effect it has upon the people who engage it, study it and live it. This corresponds to the naive realism that Anderson describes in the writings of Paul and in the gospel accounts of the life of Christ in which knowledge was a "subjective experience of an objective reality." Paul, like the ECM of today, claimed the authority of lives changed. So, the ECM simply accepts the Bible as the word of God and sets about to do what it says, as Anderson describes on page 59, becomes "too busy doing kingdom of God work to spend time on such issues."
#4
Christian education for me was probably typical for a child growing up in the church. We were taught about God through the usual stories of Noah and the Ark, David and Goliath, Daniel and the lions den, etc. It was often the telling of a Bible story with a moral tagged on the end. As I entered junior and senior high, the knowledge base expanded into the epistles, but still often focused on a moral application for life. In a sense, that wasn't so bad, but it was more instruction in the vein of "ought to" and "should" than in finding the ways God reveals himself to us everyday (thereby teaching us to know him) whether in his word, in the actions of the people around us or in the wonders of creation. Religious ministry and instruction becomes caught up in the principles and guidelines, but it seems revelational ministry allows people to learn from example and experience. Jesus' ministry was rife with such encounters as he healed people who were not able to tell you much about Jesus' teachings, but they knew what he had done for them. Revelations to Paul, as he described in his letters, formed the basis of his ministry and were moments to which he referred in letters as he established his authority. The ECM, with its emphasis on missio Dei, works out the word of God and, by extension, creates opportunities for its people to encounter God.
Friday, February 23, 2007
Session #5, ET
*Describe and contrast the theological identity of the gospel of Jerusalem and Antioch as it relates to the NT Church and the ECM.
*Reflect on the theological significance of the kingdom of God and the Church.
*Was Abraham, the father of the Jews, a Jew? What is the definition and meaning of being a Jew? What significance does this question have for the EC?
*The Matrix film reflection: General comments or insights about the film. Describe some applications from the film that relate to PM and ET. For example, what is the relationship between reality, truth, and meaning in life?
*Reflect on the theological significance of the kingdom of God and the Church.
*Was Abraham, the father of the Jews, a Jew? What is the definition and meaning of being a Jew? What significance does this question have for the EC?
*The Matrix film reflection: General comments or insights about the film. Describe some applications from the film that relate to PM and ET. For example, what is the relationship between reality, truth, and meaning in life?
Thursday, February 22, 2007
Session # 4:Rock Daddy
1. In the first example Anderson states that Paul having received his message and direction from the resurrected Christ feels that the Christ he encountered goes all the way back to Adam. Paul strongly believes that Jesus is the "second Adam", the one who will make right the wrong that was committed in the beginning. By doing this Paul provides a theological basis for emerging churches who are accused of being just another version of modernity. He basically adds meat to what EC are doing and how they are interacting with PM believers and non-believers. The basic difference is living and acting to the spirit of the Law verses the letter of the Law. Antioch is based on the spirit of the Law and allows for free thinking and interacting, where as Jerusalem is based on the letter of the Law, which focuses more on the rituals and activities and not the state of the believers heart.
2. The implications of an ecclesiology based on grace means that it is because of His love and mercy that we are allowed into heaven, verses based on our actions and ability to follow the commands that He has given us. This is the difference between the Old Testament and the New Testament. In the Old Testament, the Jews need rules and laws to help govern themselves and maintain their focus on God. In the New Testament, Jesus came and took the rules and laws from the Old Testament and expanded on them. "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." (Matt 5:17, NIV). This is Jesus talking to the scribes and Pharisees. Jesus took what God originally gave, completed them and then told his followers to go and make more followers of Him.
3. This follows along with what I have been talking about in the previous answers. On pg 59 the response the pastor gives is, "We are too busy doing kingdom of God work to spend time on such issues." This implies that this church or group of people is so busy working on what Jesus told them to do, "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. Love your neighbor as yourself." (Mark 12:30-31, NIV), that they aren't getting bogged down in the time consuming and energy wasting debates about the details or lack of details in the Bible. I once heard an evangelist on the radio tell about how God put exactly what he wanted into the Bible, no more, no less. He referenced the story of Jonah and how we are not given much detail of when he was in the belly of the great fish. This preacher went on to say that obviously these details weren't important to the lesson that God was trying to get across to us. In the ECM, new believers and non believers both are searching for the truth, the simple, basic, easy to grasp truth. If you are doing kingdom of God work, then you are doing exactly what God wants you to do.
4. I would have to say that through my many years of Sunday School and riding the Joy Bus as a kid, we were always taught to know God. I think that our teachers told us about God, but that they ultimately wanted us to know about him. The fact that ET is revelational is the foundation upon which Paul builds his ministry. It is from his revelation on the road to Damascus that he continually resorts back to, and it is because of this that he is able to create the first ECM. I think in this PM world, people are truly searching for that "a-ha" moment. They want to understand and grasp what Jesus has for them, but are afraid of being singled out or looked down upon by Christians, because we get so wrapped up in the religious part of things.
2. The implications of an ecclesiology based on grace means that it is because of His love and mercy that we are allowed into heaven, verses based on our actions and ability to follow the commands that He has given us. This is the difference between the Old Testament and the New Testament. In the Old Testament, the Jews need rules and laws to help govern themselves and maintain their focus on God. In the New Testament, Jesus came and took the rules and laws from the Old Testament and expanded on them. "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." (Matt 5:17, NIV). This is Jesus talking to the scribes and Pharisees. Jesus took what God originally gave, completed them and then told his followers to go and make more followers of Him.
3. This follows along with what I have been talking about in the previous answers. On pg 59 the response the pastor gives is, "We are too busy doing kingdom of God work to spend time on such issues." This implies that this church or group of people is so busy working on what Jesus told them to do, "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. Love your neighbor as yourself." (Mark 12:30-31, NIV), that they aren't getting bogged down in the time consuming and energy wasting debates about the details or lack of details in the Bible. I once heard an evangelist on the radio tell about how God put exactly what he wanted into the Bible, no more, no less. He referenced the story of Jonah and how we are not given much detail of when he was in the belly of the great fish. This preacher went on to say that obviously these details weren't important to the lesson that God was trying to get across to us. In the ECM, new believers and non believers both are searching for the truth, the simple, basic, easy to grasp truth. If you are doing kingdom of God work, then you are doing exactly what God wants you to do.
4. I would have to say that through my many years of Sunday School and riding the Joy Bus as a kid, we were always taught to know God. I think that our teachers told us about God, but that they ultimately wanted us to know about him. The fact that ET is revelational is the foundation upon which Paul builds his ministry. It is from his revelation on the road to Damascus that he continually resorts back to, and it is because of this that he is able to create the first ECM. I think in this PM world, people are truly searching for that "a-ha" moment. They want to understand and grasp what Jesus has for them, but are afraid of being singled out or looked down upon by Christians, because we get so wrapped up in the religious part of things.
Sunday, February 18, 2007
Session 3: Tammie
Chapter 13
Much of what Webber describes on page 111 is similar to the Christian calendar as it is practiced in my church. You can count on the Mother's Day program and a Father's Day program. The topic for the sermon on July 4th, Memorial Day and Veterans Day are typically related in some way to the holiday, though perhaps not directly to the holiday.
Don't misunderstand. I have nothing against mothers, fathers, veterans or workers, but I think the church (and I speak of the evangelical church in general) has placed undue emphasis on these civil holidays, often at the expense of those observances that point us more directly to the work of Christ.
Returning now to my church, Pentecost, at least in my memory is hardly mentioned in terms of the Christian calendar. Advent consists of a series of messages relating to the Christmas story along with a few special services such as the choir cantata and the Christmas Eve service. Lent is quiet. There may, as with other holidays, be special messages leading up to Easter Sunday.
What the calendar in the church lacks in these observances - particularly Lent and Advent - is the sense of preparation leading up to the holiday itself. Of course, the church encourages personal devotions throughout the year, but does not encourage any practices specific to Advent or Lent, such as giving something up for the duration of the season. I may try to make up for it in some way in my personal devotions, but I wonder what it would be like for the church, as a body of believers, to observe Lent together, knowing that the other members of the church, for example, are reading the same Scripture passages.
Chapters 14-16
Webber's interpretation of Pauline spirituality is hopeful. No matter what we have done as the "old self", we have been transformed into the "new self." It is, in part, a teaching that is familiar in my church. The idea of dying to the old self and rising to new life is taught as are Paul's teachings on grace. I only say that the Pauline spirituality is taught in part because we are encouraged to have a quiet time or devotional time, but there are rarely specific lessons on what or how to do so. For the most part, it seems the church relies on devotional books such as The Upper Room or Our Daily Bread. Both of these resources are fine, but I suspect there are people in the congregation who, like me, have come to find them inadequate. For me, such resources quickly become something on a checklist that had to be completed each day. I just absorbed what the commentator of the day said without thinking too much about my own reflections on the passage.
I believe that is what God had been telling me over the past few years about my spirituality; that is, that I can't just read what someone else says about a passage. I must engage it more fully in my own way. To be honest, one way that has been happening is through my blog. For some reason, I find it easier to sit in front of a computer and write complete, moderately coherent thoughts about a passage than to write in a journal (although I do both). He's also calling me to better combine Pauline spirituality and the spirituality of Matthew. I tend to swing one way or the other. For example, I will feel a great conviction that my prayer life is lacking so I will concentrate on that, but neglect some of the more practical aspects of spirituality. After a time, I will sense that I need to "do" as well as "be", but then get all caught up in ministry that I start to neglect my prayer life again.
Chapter 17
Evangelism in our church takes on characteristics more than one trend. For example, like the Reformers, there is an emphasis on faith while works are deemphasized. Yet the church also takes on some of the characteristics of modern evangelism as it is presented as a highly individualized activity most commonly framed as an individual church member witnessing to friends or inviting friends to the church. That is perfectly fine, as far as it goes, but more could be done. As described in Webber's discussion of modern evangelism, particularly as described on pages 144 and 145, there is an emphasis on the cross and on making a decision for Christ (as the terminology goes), but we do not have classes or small groups in which new believers can be taught the basics of the faith beyond the work of Christ on the cross. Also like other moderns, our presentation of evangelism has also separated evangelism from baptism. To understand that, you probably need to know nothing more than that it has been probably two years since we have held a baptismal service.
Chapter 18
I can only speak generally about evangelical churches other than my own, but it seems that often the responsibility for disciple making falls to the believer himself. Certainly there are Sunday school boards and church councils that may set guidelines for classes within the church, but it is often left to the individual to attend those classes or small groups.
This is, I believe, the case in my church. The pastor selects the message topics in the morning worship service. The Junior Church directors select the curriculum for their classes. The youth leaders select their lesson topics. The Sunday school board designates the classes, which are arranged generally by age though there are multiple offerings for adults. The individual teachers choose the content. It is up to the individual to choose which classes to attend, if any. So, you can see, there really isn't a process per se in the local church.
While reading this chapter, I began to question the idea of dividing the church into age-related groups for educational purposes. Certainly, there are some topics that are more relevant to adults than to youth, but I wonder if reliance on such topics as the material on which a class is taught is demonstrative of the moralistic teaching Webber discusses; that is, Bible stories being distilled into morals. I also began to think about some of the youth in my youth group as I read pages 162-163 on which Webber describes a model for Christian education. There are youth in the youth group and in the senior high Sunday school class who would be more than ready for deeper instruction such as you might find in an adult class, but they remain in the class segregated by age rather than joining others of all ages who may be on a similar level of understanding.
Chapter 19
Denominations under the classic PM Christian model may not hold the importance they seem to hold for the modern mindset. The plurality common to the postmodern mindset would not lend itself to top-down denominational decisions and directives about where a "good" member of the denomination stands on particular issues.. In some senses, we see this happening in some liberal denominations who are taking stands on hot topic issues that the members of the denomination do not agree with. Postmoderns don't want to be told precisely what to believe on every issue as they would be more likely to explore the issue and come to their own conclusion. Under the classic model, it would be more likely that churches would find other churches who more closely match their congregational praxis, which also would undergo significant changes as the classic PM model would be adopted. For example, if a church adopts an educational model similar to that of the third century church, it would likely seek out churches who are using that model as one with whom they can consult, compare notes and share resources.
As to the Evangelical/Charismatic/Amish/Messianic model, I don't know that I know enough about what you might be thinking there to offer an intelligent opinion, but I can say that I have seen a great increase in the interest my youth group students have for the Old Testament teachings and how they relate to the New Testament and Christ's mission on earth. It is a way for them to connect to the story of God and his work in the world from creation through our present time and into the future.
I haven't thought through a detailed model of the emergent church, but this much I can say ... there would be less of an emphasis on "doing" church (that is, showing up on Sunday and putting in your time) and a greater sense of "being" the church. That is, it would be a church active in its community in many ways, stepping beyond what is considered "normal" church work. Maybe this church offers babysitting to single moms while they go to school to finish a diploma or gain job training. Maybe rather than a traditional fellowship meal or church picnic, the church flings its doors wide open to welcome the homeless and the hungry or maybe just the lonely old woman on the corner in for a meal. There would be an emphasis on the worship, spirituality and the arts.
Closing Comments
There was, indeed, a lot in Webber that caught my attention. I loved the discussion of the politics of Jesus in chapter 19 and the idea of the church being a countercultural movement that did not align itself to world politics. We have done much in modernity to tame Jesus and to mainstream his message that we have lost the revolutionary sense of Jesus and his message. I was intrigued by the educational model inspired by the third century church.
Overall, though, the one thing I thought about long after I closed the book is the way in which Webber described the church in the medieval era as standing in the center of town with everything revolving around it. Certainly, the church in modern times has had this happen with the parish churches and such things, but not to the extent that Webber describes the medieval church. In particular, I was struck by the line, "From the church proceeded philosophy, music, art, and literature." What would it look like for the church to again become the place where writers write, artists create, musicians play and thinkers think? It would be a church that involves the verbal as well as the visual and would, ultimately, be very inviting.
Continuing in that chapter, Webber talks of the church as a place of "otherness" - a sense that we have lost in today's world. Personally, I think we (evangelicals) need to recapture a theology of architecture. Many churches today have that pre-fabricated feel with characteristics indistinguishable from a school or office building. Maybe it will never happen in a cost-conscious society, but I would love to see churches recapture the art of creation in their very buildings. High vaulted ceilings drawing the eye upward, artwork (whether stained glass windows, photographs or paintings) that depicts Scripture, a decor that is as inviting as it is sacred. In essence, it would be a place set apart, a place markedly different from the world around us.
Much of what Webber describes on page 111 is similar to the Christian calendar as it is practiced in my church. You can count on the Mother's Day program and a Father's Day program. The topic for the sermon on July 4th, Memorial Day and Veterans Day are typically related in some way to the holiday, though perhaps not directly to the holiday.
Don't misunderstand. I have nothing against mothers, fathers, veterans or workers, but I think the church (and I speak of the evangelical church in general) has placed undue emphasis on these civil holidays, often at the expense of those observances that point us more directly to the work of Christ.
Returning now to my church, Pentecost, at least in my memory is hardly mentioned in terms of the Christian calendar. Advent consists of a series of messages relating to the Christmas story along with a few special services such as the choir cantata and the Christmas Eve service. Lent is quiet. There may, as with other holidays, be special messages leading up to Easter Sunday.
What the calendar in the church lacks in these observances - particularly Lent and Advent - is the sense of preparation leading up to the holiday itself. Of course, the church encourages personal devotions throughout the year, but does not encourage any practices specific to Advent or Lent, such as giving something up for the duration of the season. I may try to make up for it in some way in my personal devotions, but I wonder what it would be like for the church, as a body of believers, to observe Lent together, knowing that the other members of the church, for example, are reading the same Scripture passages.
Chapters 14-16
Webber's interpretation of Pauline spirituality is hopeful. No matter what we have done as the "old self", we have been transformed into the "new self." It is, in part, a teaching that is familiar in my church. The idea of dying to the old self and rising to new life is taught as are Paul's teachings on grace. I only say that the Pauline spirituality is taught in part because we are encouraged to have a quiet time or devotional time, but there are rarely specific lessons on what or how to do so. For the most part, it seems the church relies on devotional books such as The Upper Room or Our Daily Bread. Both of these resources are fine, but I suspect there are people in the congregation who, like me, have come to find them inadequate. For me, such resources quickly become something on a checklist that had to be completed each day. I just absorbed what the commentator of the day said without thinking too much about my own reflections on the passage.
I believe that is what God had been telling me over the past few years about my spirituality; that is, that I can't just read what someone else says about a passage. I must engage it more fully in my own way. To be honest, one way that has been happening is through my blog. For some reason, I find it easier to sit in front of a computer and write complete, moderately coherent thoughts about a passage than to write in a journal (although I do both). He's also calling me to better combine Pauline spirituality and the spirituality of Matthew. I tend to swing one way or the other. For example, I will feel a great conviction that my prayer life is lacking so I will concentrate on that, but neglect some of the more practical aspects of spirituality. After a time, I will sense that I need to "do" as well as "be", but then get all caught up in ministry that I start to neglect my prayer life again.
Chapter 17
Evangelism in our church takes on characteristics more than one trend. For example, like the Reformers, there is an emphasis on faith while works are deemphasized. Yet the church also takes on some of the characteristics of modern evangelism as it is presented as a highly individualized activity most commonly framed as an individual church member witnessing to friends or inviting friends to the church. That is perfectly fine, as far as it goes, but more could be done. As described in Webber's discussion of modern evangelism, particularly as described on pages 144 and 145, there is an emphasis on the cross and on making a decision for Christ (as the terminology goes), but we do not have classes or small groups in which new believers can be taught the basics of the faith beyond the work of Christ on the cross. Also like other moderns, our presentation of evangelism has also separated evangelism from baptism. To understand that, you probably need to know nothing more than that it has been probably two years since we have held a baptismal service.
Chapter 18
I can only speak generally about evangelical churches other than my own, but it seems that often the responsibility for disciple making falls to the believer himself. Certainly there are Sunday school boards and church councils that may set guidelines for classes within the church, but it is often left to the individual to attend those classes or small groups.
This is, I believe, the case in my church. The pastor selects the message topics in the morning worship service. The Junior Church directors select the curriculum for their classes. The youth leaders select their lesson topics. The Sunday school board designates the classes, which are arranged generally by age though there are multiple offerings for adults. The individual teachers choose the content. It is up to the individual to choose which classes to attend, if any. So, you can see, there really isn't a process per se in the local church.
While reading this chapter, I began to question the idea of dividing the church into age-related groups for educational purposes. Certainly, there are some topics that are more relevant to adults than to youth, but I wonder if reliance on such topics as the material on which a class is taught is demonstrative of the moralistic teaching Webber discusses; that is, Bible stories being distilled into morals. I also began to think about some of the youth in my youth group as I read pages 162-163 on which Webber describes a model for Christian education. There are youth in the youth group and in the senior high Sunday school class who would be more than ready for deeper instruction such as you might find in an adult class, but they remain in the class segregated by age rather than joining others of all ages who may be on a similar level of understanding.
Chapter 19
Denominations under the classic PM Christian model may not hold the importance they seem to hold for the modern mindset. The plurality common to the postmodern mindset would not lend itself to top-down denominational decisions and directives about where a "good" member of the denomination stands on particular issues.. In some senses, we see this happening in some liberal denominations who are taking stands on hot topic issues that the members of the denomination do not agree with. Postmoderns don't want to be told precisely what to believe on every issue as they would be more likely to explore the issue and come to their own conclusion. Under the classic model, it would be more likely that churches would find other churches who more closely match their congregational praxis, which also would undergo significant changes as the classic PM model would be adopted. For example, if a church adopts an educational model similar to that of the third century church, it would likely seek out churches who are using that model as one with whom they can consult, compare notes and share resources.
As to the Evangelical/Charismatic/Amish/Messianic model, I don't know that I know enough about what you might be thinking there to offer an intelligent opinion, but I can say that I have seen a great increase in the interest my youth group students have for the Old Testament teachings and how they relate to the New Testament and Christ's mission on earth. It is a way for them to connect to the story of God and his work in the world from creation through our present time and into the future.
I haven't thought through a detailed model of the emergent church, but this much I can say ... there would be less of an emphasis on "doing" church (that is, showing up on Sunday and putting in your time) and a greater sense of "being" the church. That is, it would be a church active in its community in many ways, stepping beyond what is considered "normal" church work. Maybe this church offers babysitting to single moms while they go to school to finish a diploma or gain job training. Maybe rather than a traditional fellowship meal or church picnic, the church flings its doors wide open to welcome the homeless and the hungry or maybe just the lonely old woman on the corner in for a meal. There would be an emphasis on the worship, spirituality and the arts.
Closing Comments
There was, indeed, a lot in Webber that caught my attention. I loved the discussion of the politics of Jesus in chapter 19 and the idea of the church being a countercultural movement that did not align itself to world politics. We have done much in modernity to tame Jesus and to mainstream his message that we have lost the revolutionary sense of Jesus and his message. I was intrigued by the educational model inspired by the third century church.
Overall, though, the one thing I thought about long after I closed the book is the way in which Webber described the church in the medieval era as standing in the center of town with everything revolving around it. Certainly, the church in modern times has had this happen with the parish churches and such things, but not to the extent that Webber describes the medieval church. In particular, I was struck by the line, "From the church proceeded philosophy, music, art, and literature." What would it look like for the church to again become the place where writers write, artists create, musicians play and thinkers think? It would be a church that involves the verbal as well as the visual and would, ultimately, be very inviting.
Continuing in that chapter, Webber talks of the church as a place of "otherness" - a sense that we have lost in today's world. Personally, I think we (evangelicals) need to recapture a theology of architecture. Many churches today have that pre-fabricated feel with characteristics indistinguishable from a school or office building. Maybe it will never happen in a cost-conscious society, but I would love to see churches recapture the art of creation in their very buildings. High vaulted ceilings drawing the eye upward, artwork (whether stained glass windows, photographs or paintings) that depicts Scripture, a decor that is as inviting as it is sacred. In essence, it would be a place set apart, a place markedly different from the world around us.
Saturday, February 17, 2007
Session #4, ET=Emergent Theology for the ECM (pp. 3-76)
ET, Wow! Anderson weaves a rich tapestry of NT Theology to portray the biblical drama of salvation history from creation to the ECM. My first contact with Dr. Anderson was at FTS where he served as my theological mentor when I began my doctoral program with Dr. C. Peter Wagner. Anderson expresses the missiology & theology of my Evangelical/Anabaptist/Third Wave streams with concise clarity that based solidly on Biblical Theology, which is the distinguishing factor in his theological reflections. The other factor is a Holy Spirit focus that is in continuity with the NT Acts of the Spirit in the body of Christ! There is a lot to unpack in these chapters.
1) Explain the implications of continuity for Vintage Theology with Adam(Grace)-->Abraham-->Christ-->Jerusalem-->Antioch versus a focus upon Moses (Law)-->Christ-->Jerusalem.
2)What are the implications of an ecclesiology based upon on grace versus law?
3)Some PM philosophical reflections, philosophy searches for a conceptual explanation of truth and theology searches for truth expressed in knowledge and reality (pp. 38-42). The types of (epistemology) knowledge as sources of authority in M, empirical data & historical proofs, were debated over the centuries in the battle for the Bible, Creation, and Jesus. Reasoned and rational apologetics based on an objective absolute authority (metanarrative) do not fit in PM, relativism and pluralism afford the individual the authority to deconstruct and judge to determine truth for his or her life. In ET there is no debate on proving the inerrancy of Scripture and redaction criticism (p. 59). Why and how does this view of Scripture work in the ECM? To what authority does ET appeal?
4)Consider your experiences in Christian Education, were you taught about God or taught to know God? ET is revelational versus religious, how did this theological principle impact the ministry of Jesus and Paul (Antioch), and today the ECM?
1) Explain the implications of continuity for Vintage Theology with Adam(Grace)-->Abraham-->Christ-->Jerusalem-->Antioch versus a focus upon Moses (Law)-->Christ-->Jerusalem.
2)What are the implications of an ecclesiology based upon on grace versus law?
3)Some PM philosophical reflections, philosophy searches for a conceptual explanation of truth and theology searches for truth expressed in knowledge and reality (pp. 38-42). The types of (epistemology) knowledge as sources of authority in M, empirical data & historical proofs, were debated over the centuries in the battle for the Bible, Creation, and Jesus. Reasoned and rational apologetics based on an objective absolute authority (metanarrative) do not fit in PM, relativism and pluralism afford the individual the authority to deconstruct and judge to determine truth for his or her life. In ET there is no debate on proving the inerrancy of Scripture and redaction criticism (p. 59). Why and how does this view of Scripture work in the ECM? To what authority does ET appeal?
4)Consider your experiences in Christian Education, were you taught about God or taught to know God? ET is revelational versus religious, how did this theological principle impact the ministry of Jesus and Paul (Antioch), and today the ECM?
Wednesday, February 14, 2007
Session #3: Rock Daddy
Ch 13
I don't personally have any conflict with the current Christian Calendar. In our family we celebrate the holidays that society or our culture celebrates, including Halloween and Christmas. To me Halloween is merely a time for children to dress up and have fun. That's it. Nothing more. And as far as Christmas goes, this past year my family had our nightly devotional centered around the story of Christs birth and the surrounding events. We even discussed the advent wreath and the symbology of the candles. As far as how worship would look in my ideal universe, i would have to go with my description above that I posted for the PM disciple. I have experienced it first hand, that when people focus on the why (Christ) and not the how, the are truly, truly, truly worshiping God.
Ch 14-16
I think Webbers analysis of Paul's spirituality is right on. Obviously, Paul having gone through his ordeal under went a change inside and therefore when he speaks, he speaks with authority, he speaks from experience. I wold say that my church teaches what Paul was trying to convey in his teaching. As far as my spirituality goes, God is telling me that it goes beyond what my mind can comprehend. That on a daily basis and sometimes on an hourly basis, the Holy Spirit is waging war for me against the Devil. That it truly is about the inside (ie. the heart and mind) and not about what I can or can't do physically. Not that I am a muscle head, but God has shown me time and time again here lately that I can't do things alone.
Ch 17
Evangelism is one of the five purposes of my church. This being developed from Rick Warren's "Purpose Driven Life". And there have been the occasional class on evangelism, but I would have to say that in general the congregation thinks that evangelism means inviting someone to church, and if they say no, well at least they tried. On the other hand I think that our pastoral staff understands that evangelism means outreach. It means bringing the gospel to the people and this is evident in their sermons and actions throughout the church. In relating it to what Webber says, my church holds new member classes on a regular basis. These classes help the new members fully understand our church and denomination. We also hold congregational baptisms. And once we move to our new building later this year we plan on having a Christianity 101 class for the new believers. These three activities can all be correlated back to Webber's description of 3rd century evangelism.
Ch 18
"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you." (Matt 28:19-20a, NIV) This is Jesus' great commission to his followers. Therefore, when we become Christians, we are ALL responsible for the disciple making process.
Ch 19-end
Webber's thesis about a return to the ancient ways to connect with the PM world, is a good place to start. I think that we as the church need to strip off the old way of thinking, which was shaped and molded by M and look with new, fresh eyes at the PM world and see how we need to approach it. Webber's thing is for us to return to the ways of the past, which placed Jesus a the center of it all. I think this is a good first start, but that we will have to continue to have an open mind and be able to think on our feet in order to be able to effectively deal with any issues that arise while engaging this PM world.
The issues with denominational affiliation and congregational praxis with this model is that the denominations were established after the Ancient model and have not only survived but thrived and multiplied. In the PM model, all things are equal and therefore there is no one sole truth. On a positive note, you are starting to see many churches, to include COG churches remove their denominational name from their signs, in order to not hinder or prevent non believers from coming in. In the CGGC, church plants are encouraged to not put the denomination in their title so as not to influence people one way or another. I see this as a good thing.
I think that the labeling of people based on the church they attend, their church history or other things is moot. I was born and raised in the Church of Christ, and never really learned what the different "titles" mean (Evangelical, Episcopal, Charismatic, etc.) and therefore, I could really care less what someone calls themselves so long as they are a Christian. I lead a coed small group and in it I told them that the only two things we should never waiver on are:
1. Jesus is God's son who came to this earth to save us of our sings.
2. The Bible is God's holy word.
Everything else can be debated and talked about, but those two items can never be.
My ECM model is definitely one that has gone back to the basics and focuses on the things that the first disciples focused on, which was preaching the Good News and community. I would rather see several small groups that are led by spirit filled leaders who meet in non-traditional places (car dealerships, libraries, homes, schools, etc.) than to have huge congregations. In the smaller groups every person is responsible for utilizing their talents according to the spirit. I think in larger congregations people are able to just sit and are not forced to contribute, which in turn means that they are not growing spiritually as much as they could.
Closing Comments
I personally liked the topic of 3rd century evangelism that Webber talked about. I found it interesting that so much time and effort was put into teaching and guiding new believers. I also liked the fact that the baptism occurred during Easter. By doing so it gave the act so much more meaning. I think that if we as the church could return to that mindset we would see the spiritual growth of our congregations increase exponentially. Think about it, if the entire congregation was involved in a new believers journey how much closer would we be? How much more of a community would we be? How much more would we be willing to reach out to those around us in order to bring them into God's fold? I am personally excited about the future and what lies ahead. I can't wait to see how God is going to use me.
I don't personally have any conflict with the current Christian Calendar. In our family we celebrate the holidays that society or our culture celebrates, including Halloween and Christmas. To me Halloween is merely a time for children to dress up and have fun. That's it. Nothing more. And as far as Christmas goes, this past year my family had our nightly devotional centered around the story of Christs birth and the surrounding events. We even discussed the advent wreath and the symbology of the candles. As far as how worship would look in my ideal universe, i would have to go with my description above that I posted for the PM disciple. I have experienced it first hand, that when people focus on the why (Christ) and not the how, the are truly, truly, truly worshiping God.
Ch 14-16
I think Webbers analysis of Paul's spirituality is right on. Obviously, Paul having gone through his ordeal under went a change inside and therefore when he speaks, he speaks with authority, he speaks from experience. I wold say that my church teaches what Paul was trying to convey in his teaching. As far as my spirituality goes, God is telling me that it goes beyond what my mind can comprehend. That on a daily basis and sometimes on an hourly basis, the Holy Spirit is waging war for me against the Devil. That it truly is about the inside (ie. the heart and mind) and not about what I can or can't do physically. Not that I am a muscle head, but God has shown me time and time again here lately that I can't do things alone.
Ch 17
Evangelism is one of the five purposes of my church. This being developed from Rick Warren's "Purpose Driven Life". And there have been the occasional class on evangelism, but I would have to say that in general the congregation thinks that evangelism means inviting someone to church, and if they say no, well at least they tried. On the other hand I think that our pastoral staff understands that evangelism means outreach. It means bringing the gospel to the people and this is evident in their sermons and actions throughout the church. In relating it to what Webber says, my church holds new member classes on a regular basis. These classes help the new members fully understand our church and denomination. We also hold congregational baptisms. And once we move to our new building later this year we plan on having a Christianity 101 class for the new believers. These three activities can all be correlated back to Webber's description of 3rd century evangelism.
Ch 18
"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you." (Matt 28:19-20a, NIV) This is Jesus' great commission to his followers. Therefore, when we become Christians, we are ALL responsible for the disciple making process.
Ch 19-end
Webber's thesis about a return to the ancient ways to connect with the PM world, is a good place to start. I think that we as the church need to strip off the old way of thinking, which was shaped and molded by M and look with new, fresh eyes at the PM world and see how we need to approach it. Webber's thing is for us to return to the ways of the past, which placed Jesus a the center of it all. I think this is a good first start, but that we will have to continue to have an open mind and be able to think on our feet in order to be able to effectively deal with any issues that arise while engaging this PM world.
The issues with denominational affiliation and congregational praxis with this model is that the denominations were established after the Ancient model and have not only survived but thrived and multiplied. In the PM model, all things are equal and therefore there is no one sole truth. On a positive note, you are starting to see many churches, to include COG churches remove their denominational name from their signs, in order to not hinder or prevent non believers from coming in. In the CGGC, church plants are encouraged to not put the denomination in their title so as not to influence people one way or another. I see this as a good thing.
I think that the labeling of people based on the church they attend, their church history or other things is moot. I was born and raised in the Church of Christ, and never really learned what the different "titles" mean (Evangelical, Episcopal, Charismatic, etc.) and therefore, I could really care less what someone calls themselves so long as they are a Christian. I lead a coed small group and in it I told them that the only two things we should never waiver on are:
1. Jesus is God's son who came to this earth to save us of our sings.
2. The Bible is God's holy word.
Everything else can be debated and talked about, but those two items can never be.
My ECM model is definitely one that has gone back to the basics and focuses on the things that the first disciples focused on, which was preaching the Good News and community. I would rather see several small groups that are led by spirit filled leaders who meet in non-traditional places (car dealerships, libraries, homes, schools, etc.) than to have huge congregations. In the smaller groups every person is responsible for utilizing their talents according to the spirit. I think in larger congregations people are able to just sit and are not forced to contribute, which in turn means that they are not growing spiritually as much as they could.
Closing Comments
I personally liked the topic of 3rd century evangelism that Webber talked about. I found it interesting that so much time and effort was put into teaching and guiding new believers. I also liked the fact that the baptism occurred during Easter. By doing so it gave the act so much more meaning. I think that if we as the church could return to that mindset we would see the spiritual growth of our congregations increase exponentially. Think about it, if the entire congregation was involved in a new believers journey how much closer would we be? How much more of a community would we be? How much more would we be willing to reach out to those around us in order to bring them into God's fold? I am personally excited about the future and what lies ahead. I can't wait to see how God is going to use me.
Tuesday, February 13, 2007
Interesting link ...
Thought you both might be interested in this book, Listening to the Beliefs of the Emergent Church. Andrew Jones writes about it here. It's definitely on my reading list (after classes are over!).
Sunday, February 11, 2007
Session #2: Tammie
Chapter 9
First and foremost, it is expressed in worship, whether that be the formal worship service on Sunday morning or in the worship of giving time, talents or even money to build up the body. When we come together for Sunday morning, the focus of the worship - every song, every word, every prayer is for the One who is the cornerstone; that is, Christ. Of course, in some cases, that is an ideal for which we strive and not necessarily the reality we experience.
The concepts of the church, the people of God, the fellowship of faith and everything else on the list are more often better expressed when we get up off the pew and get out into the world. When one church member is having a tough time with medical treatments and other members of the congregation bring meals to the family, that's the fellowship of believers being acted out in the local congregation. When members of a church will go make home repairs for someone they don't know, that is the people of God making Him known to the powers and authorities. Such actions reinforce our roles as resident aliens from the kingdom of God because they run counter to so much of what our culture expects or tells us. Culture, for example, might tell us to buy the biggest and best Christmas presents for our family. It doesn't necessarily tell us to make donations to families in need, but that is what many Christians do.
When our congregational life moves from theory to action, that is when the mystery of which Paul speaks is best made known to the world around us.
Chapter 10
Outside of my weekly routine activities such as youth group, Sunday school and church, I have little knowledge of the denominational ties of those with whom I interact. For example, in our cohort, I know the denominational affiliation of about half of the group, but it never occurred to me to ask about the others' background. Likewise, I never researched the denominational ties of those I would consider to be part of my "virtual community;" that is, people who write blogs which I read and sometimes comment on (such as Scot McKnight, Dan Kimball, Tony Jones and all sorts of blogs related to youth ministry.)
I have been on mission trips organized through Nazarene agencies and attended conventions that bring youth workers (National Youth Workers Convention) and college students (Passion) together from a number of denominations.
More often than not, I don't think to ask about denominations. When I am in these settings, we tend to concentrate on the "big things" on which we agree rather than zone in on differences in practices.
Chapters 11-13
Modern Evangelical-CGGC
Worship is synonymous with the morning worship service on Sunday, though I must say that I am seeing more movement (at least in my church) toward the realization that worship is more than just a sermon (as the centerpiece) and a few hymns at one point in time. Having said that, worship is a Sunday morning obligation that includes the sermon as the focal point, prayer, hymns sung by the congregation, an anthem sung by a choir (which could be the adult, junior or teen choir) and the offering. Four Sundays a year, there may be communion, but it is often tagged on the end of the service after the sermon. On occasion, there may be a change in the program for a special event. As far as atmosphere, the lights are on and candles are sparse. Visuals are rare.
PM Disciple/First generation believer
I mentioned this question to one of the members of my youth group who may easily be described as a postmodern first generation believer. I commented that I wasn't sure if a first generation believer really had an idea what worship was and she quickly agreed. The first generation believer is trying to figure all this worship stuff out. They haven't necessarily come to the faith by following a solely intellectual path. They more than likely fell into community with a group of believers and came to believe in Christ as a result of that interaction so they have a lot of questions and are still defining what worship means. Unlike someone who has grown up in the church, they have no traditions (or maybe, in some cases, baggage) to define worship for them.
With that in mind, there are worship settings that I have read or seen that more closely fit what a postmodern, first generation believer might follow. One characteristic of some of these gatherings is that they will have an actual meal before their service, bringing the believers together in fellowship before the actual worship service. The setting could just as easily be a gym in a local school as a sanctuary. I have even read of churches that meet in coffee shops or (gasp!) bars on Sunday morning. Like the moderns, they sing hymns as well as more contemporary music. Communion seems to be celebrated more often. Atmosphere is vital and is often accomplished by adding candles and ditching the pews while lowering the lights - all adding to the sense of mystery.
First and foremost, it is expressed in worship, whether that be the formal worship service on Sunday morning or in the worship of giving time, talents or even money to build up the body. When we come together for Sunday morning, the focus of the worship - every song, every word, every prayer is for the One who is the cornerstone; that is, Christ. Of course, in some cases, that is an ideal for which we strive and not necessarily the reality we experience.
The concepts of the church, the people of God, the fellowship of faith and everything else on the list are more often better expressed when we get up off the pew and get out into the world. When one church member is having a tough time with medical treatments and other members of the congregation bring meals to the family, that's the fellowship of believers being acted out in the local congregation. When members of a church will go make home repairs for someone they don't know, that is the people of God making Him known to the powers and authorities. Such actions reinforce our roles as resident aliens from the kingdom of God because they run counter to so much of what our culture expects or tells us. Culture, for example, might tell us to buy the biggest and best Christmas presents for our family. It doesn't necessarily tell us to make donations to families in need, but that is what many Christians do.
When our congregational life moves from theory to action, that is when the mystery of which Paul speaks is best made known to the world around us.
Chapter 10
Outside of my weekly routine activities such as youth group, Sunday school and church, I have little knowledge of the denominational ties of those with whom I interact. For example, in our cohort, I know the denominational affiliation of about half of the group, but it never occurred to me to ask about the others' background. Likewise, I never researched the denominational ties of those I would consider to be part of my "virtual community;" that is, people who write blogs which I read and sometimes comment on (such as Scot McKnight, Dan Kimball, Tony Jones and all sorts of blogs related to youth ministry.)
I have been on mission trips organized through Nazarene agencies and attended conventions that bring youth workers (National Youth Workers Convention) and college students (Passion) together from a number of denominations.
More often than not, I don't think to ask about denominations. When I am in these settings, we tend to concentrate on the "big things" on which we agree rather than zone in on differences in practices.
Chapters 11-13
Modern Evangelical-CGGC
Worship is synonymous with the morning worship service on Sunday, though I must say that I am seeing more movement (at least in my church) toward the realization that worship is more than just a sermon (as the centerpiece) and a few hymns at one point in time. Having said that, worship is a Sunday morning obligation that includes the sermon as the focal point, prayer, hymns sung by the congregation, an anthem sung by a choir (which could be the adult, junior or teen choir) and the offering. Four Sundays a year, there may be communion, but it is often tagged on the end of the service after the sermon. On occasion, there may be a change in the program for a special event. As far as atmosphere, the lights are on and candles are sparse. Visuals are rare.
PM Disciple/First generation believer
I mentioned this question to one of the members of my youth group who may easily be described as a postmodern first generation believer. I commented that I wasn't sure if a first generation believer really had an idea what worship was and she quickly agreed. The first generation believer is trying to figure all this worship stuff out. They haven't necessarily come to the faith by following a solely intellectual path. They more than likely fell into community with a group of believers and came to believe in Christ as a result of that interaction so they have a lot of questions and are still defining what worship means. Unlike someone who has grown up in the church, they have no traditions (or maybe, in some cases, baggage) to define worship for them.
With that in mind, there are worship settings that I have read or seen that more closely fit what a postmodern, first generation believer might follow. One characteristic of some of these gatherings is that they will have an actual meal before their service, bringing the believers together in fellowship before the actual worship service. The setting could just as easily be a gym in a local school as a sanctuary. I have even read of churches that meet in coffee shops or (gasp!) bars on Sunday morning. Like the moderns, they sing hymns as well as more contemporary music. Communion seems to be celebrated more often. Atmosphere is vital and is often accomplished by adding candles and ditching the pews while lowering the lights - all adding to the sense of mystery.
Thursday, February 8, 2007
Session #3, Chapters 14-end
Chapter 13, The arts and worship have become a vital part of renewal in churches. How does the Christian Calendar compare with your current praxis? How would worship look in your ideal universe?
Chapters 14-16, The recovery of the ancient forms of Christian spirituality has been a pleasant surprise for me. My first experience with contemplation at a 2-day silent retreat led me to dive in. That was 17 years ago, today my prayer life has changed to more listening than speaking. What is your analysis of Webber's interpretation of Pauline spirituality (pp. 126-127)? How does that align with your church's teaching on the Paul's writings and theology? How & what is God speaking to you about your spirituality?
Chapter 17, Evangelism is discussed in a historical theological review of praxis with many helpful insights on the impact of the Enlightenment on how we evangelize today. How is evangelism presented in your church, and describe its connection to various trends cited in Webber?
Chapter 18, The issue of Christian education as it struggles with being relevant and formational rather than rigid and factual. Who is responsible for the disciple making process in the local church?
Chapter #19-end, The end of Christendom and the new beginning of Christianity in the West is at the core of the PM debate. Critique Webber's thesis about a return to the ancient ways to connect with the PM world. The expression of this ancient way looks a lot like the "Canterberry Trail" that Protestants have been returning to over the past centuries, what are the issues of denominational affiliation and congregational praxis with this model of being a Classic PM Christian? As an Anabaptist/Mennonite, who came from similar roots of the German Reformed Church in Zurich, Switzerland (1525) that the CGGC developed from in Harrisburg, PA (1825), I think that a variant form of Evangelical/Charismatic/Amish/Messianic may be another model; what do you think of my option? What does your ECM model look like in contrast to Webber and mine?
Closing Comments on Webber: Select any topic in this text to post on. There are a lot of issues listed and quickly covered. The ECM is diverse, Webber is a reliable bridge to the future. How do you view the future of the church in regard to these issues?
Chapters 14-16, The recovery of the ancient forms of Christian spirituality has been a pleasant surprise for me. My first experience with contemplation at a 2-day silent retreat led me to dive in. That was 17 years ago, today my prayer life has changed to more listening than speaking. What is your analysis of Webber's interpretation of Pauline spirituality (pp. 126-127)? How does that align with your church's teaching on the Paul's writings and theology? How & what is God speaking to you about your spirituality?
Chapter 17, Evangelism is discussed in a historical theological review of praxis with many helpful insights on the impact of the Enlightenment on how we evangelize today. How is evangelism presented in your church, and describe its connection to various trends cited in Webber?
Chapter 18, The issue of Christian education as it struggles with being relevant and formational rather than rigid and factual. Who is responsible for the disciple making process in the local church?
Chapter #19-end, The end of Christendom and the new beginning of Christianity in the West is at the core of the PM debate. Critique Webber's thesis about a return to the ancient ways to connect with the PM world. The expression of this ancient way looks a lot like the "Canterberry Trail" that Protestants have been returning to over the past centuries, what are the issues of denominational affiliation and congregational praxis with this model of being a Classic PM Christian? As an Anabaptist/Mennonite, who came from similar roots of the German Reformed Church in Zurich, Switzerland (1525) that the CGGC developed from in Harrisburg, PA (1825), I think that a variant form of Evangelical/Charismatic/Amish/Messianic may be another model; what do you think of my option? What does your ECM model look like in contrast to Webber and mine?
Closing Comments on Webber: Select any topic in this text to post on. There are a lot of issues listed and quickly covered. The ECM is diverse, Webber is a reliable bridge to the future. How do you view the future of the church in regard to these issues?
Wednesday, February 7, 2007
Ch. 9-13
Ch. 9
In my congregation the mystery that Paul speaks of is evident by the fact that the people keep coming back. Why would someone continue to participate or show up to something that they didn't enjoy? True there might be some people, more likely men, who attend because their families do and they have made friends in the church and there by enjoy hanging out. But, I would wager that they are rare. It is human nature to want to be around others that share similar interests. Therefore, by being a Christian it is the basis for that bond.
Ch. 10
Currently I am a co-leader of a men's Bible study that meets on Wednesday mornings. This group meets at a UMC and was started by one of their members who was attending the Monday morning men's group my church held. One of the church elders heard about it and started to attend and invited several other men from our congregation to also attend. As of now we have anywhere from 5-10 men and there are 3 different churches and denominations represented each week. I truly enjoy my time with the group because we discuss scripture and current events as men of God, not as members of a certain denomination. In fact denominations don't play any part in our discussions. It is a truly uplifting time for me and i wouldn't trade it for anything.
Ch. 11-13
CGGC
Worship - Is the time we spend as a church praising God for all that He does and did for us. This includes singing songs, praying, partaking in communion (provided it is one of the designated days), collecting the offering and of course a sermon. We do this because we are commanded as Christians to do this. "Through Him, therefore, let us constantly and at all times offer up to God a sacrifice of praise, which is the fruit of lips that thankfully acknowledge and confess and glorify His name." (Heb 13:15, AMP) It is done by someone standing up in front of the congregation leading the songs, the prayers and then the pastor gets up in front and preaches to them. Though there may be some visual aids, it is typically a very verbal and non interactive service.
PM Disciple
Worship - Is a time for people to come together to share their time together, to connect with not only God, but with one another. IT is our time to experience what it means to be filled and moved by the spirit. During our experience we stand if we want to during the songs, we raise our hands during the songs or the sermon and we respond with "Amens" and "Hallelujahs" if we agree with what the pastor has said. The sermon relates to our lives and while the pastor speaks, the 50" TVs on either side of the stage show the scripture, his talking points and the modern video clip to help drive home what he is trying to get across. We come together to share our lives with one another and to provide a support system for each other. Our experience is free flowing in that you don't feel like it is regimented, but rather it all flows together, one thing into the next and before you know it, it is over.
In my congregation the mystery that Paul speaks of is evident by the fact that the people keep coming back. Why would someone continue to participate or show up to something that they didn't enjoy? True there might be some people, more likely men, who attend because their families do and they have made friends in the church and there by enjoy hanging out. But, I would wager that they are rare. It is human nature to want to be around others that share similar interests. Therefore, by being a Christian it is the basis for that bond.
Ch. 10
Currently I am a co-leader of a men's Bible study that meets on Wednesday mornings. This group meets at a UMC and was started by one of their members who was attending the Monday morning men's group my church held. One of the church elders heard about it and started to attend and invited several other men from our congregation to also attend. As of now we have anywhere from 5-10 men and there are 3 different churches and denominations represented each week. I truly enjoy my time with the group because we discuss scripture and current events as men of God, not as members of a certain denomination. In fact denominations don't play any part in our discussions. It is a truly uplifting time for me and i wouldn't trade it for anything.
Ch. 11-13
CGGC
Worship - Is the time we spend as a church praising God for all that He does and did for us. This includes singing songs, praying, partaking in communion (provided it is one of the designated days), collecting the offering and of course a sermon. We do this because we are commanded as Christians to do this. "Through Him, therefore, let us constantly and at all times offer up to God a sacrifice of praise, which is the fruit of lips that thankfully acknowledge and confess and glorify His name." (Heb 13:15, AMP) It is done by someone standing up in front of the congregation leading the songs, the prayers and then the pastor gets up in front and preaches to them. Though there may be some visual aids, it is typically a very verbal and non interactive service.
PM Disciple
Worship - Is a time for people to come together to share their time together, to connect with not only God, but with one another. IT is our time to experience what it means to be filled and moved by the spirit. During our experience we stand if we want to during the songs, we raise our hands during the songs or the sermon and we respond with "Amens" and "Hallelujahs" if we agree with what the pastor has said. The sermon relates to our lives and while the pastor speaks, the 50" TVs on either side of the stage show the scripture, his talking points and the modern video clip to help drive home what he is trying to get across. We come together to share our lives with one another and to provide a support system for each other. Our experience is free flowing in that you don't feel like it is regimented, but rather it all flows together, one thing into the next and before you know it, it is over.
Saturday, February 3, 2007
Super Bowl Special
PM's typically search for authenticity. This year, anyway, they can find it in the Super Bowl in the coaches of the Colts and Bears. Here's a link to what Lovie Smith says about the role Christ plays in his life.
Friday, February 2, 2007
Session #2, Chapters 9-13
Chapter 9, The beautiful metaphors of the church, the people of God, the new creation, the fellowship of faith, and the body, and the list goes on is the most anemic loci of evangelical theology. This is our identity as the living temple built with living stones as a holy priesthood, a chosen race, a royal priesthood, a holy nation, a people (I Peter 2: 4-10). This such powerful theology that should melt us in our winter snow boots. We are resident aliens from the kingdom of God. How is this mystery, as Paul describes it in Ephesians 2, expressed in our congregational life?
Chapter 10, Identity is maintained by historical connections, traditions, theology, and extant community. Describe your ecumenical connections, relationships, and collaboration in kingdom endeavors. In my first pastorate, I had a close relationship with a UM pastor and his church; we developed ministries together that transcended my connections with other Mennonite pastors. I cherish those memories. Working at WTS is a similar experience, everyday I work with other members of the body, I have limited contact with Mennonites here in Findlay. The body has become my identity more than my denomination.
Chapters 11-13, Answer these questions as a Modern Evangelical-CGGC, then come back again as a Postmodern Disciple who is a first generation believer with no church background and answer in bold font. Worship, what is it? Why do it? How is it done?
Chapter 10, Identity is maintained by historical connections, traditions, theology, and extant community. Describe your ecumenical connections, relationships, and collaboration in kingdom endeavors. In my first pastorate, I had a close relationship with a UM pastor and his church; we developed ministries together that transcended my connections with other Mennonite pastors. I cherish those memories. Working at WTS is a similar experience, everyday I work with other members of the body, I have limited contact with Mennonites here in Findlay. The body has become my identity more than my denomination.
Chapters 11-13, Answer these questions as a Modern Evangelical-CGGC, then come back again as a Postmodern Disciple who is a first generation believer with no church background and answer in bold font. Worship, what is it? Why do it? How is it done?
Thursday, February 1, 2007
Looking Ahead: Ch. 8
The second style of pragmatism as described by Webber - that is, that of the church as a political power base - is, frankly, a touchy subject with me. I wonder what positive influence we are giving up in the our culture because the unbelievers in our nation see Christians in general, and evangelicals specifically, as shrill, power-hungry theocrats who will follow a given candidate to any elected position if he or she speaks on the perceived proper side of a hot-button social issue. The way in which evangelicals have sought political power over the past couple of decades has only added to the image of the church as a monolithic body. Unfortunately, that political ideology has trickled down into local congregations. I have a friend (yes, it really is a friend!) who was actually uncomfortable in her church because she was of a different political party and held differing views on certain issues than what she perceived as the majority of the congregation.
So, putting that politically pragmatic soapbox aside, pragmatism also has an effect on ministry in that it can put limits on what the free-spirited side of me would like to do on occasion, though not often. Permission must ( or at least should be asked) for a new project. Restrictions may or may not be put on it. In a sense, this sort of pragmatism affects life within the congregation as well. As a volunteer who fills a couple of rather visible roles, I wonder sometimes exactly how much I can experience community in the congregation because others see me not as me, but as the youth leader or the Sunday School teacher or the mission trip coordinator.
I also wonder about pragmatic approaches on a macro level. In youth ministry over the years, for example, the idea has been to focus on programming and on creating the programs that attract will attract the most youth. On a grander scale, I think this has fed into the tendency of the youth to graduate from high school and leave the church all in one fell swoop. If we give them the flashbang as youth, what are they expecting as adults and how can we deliver? Do we keep going bigger and flashier?
As far as individualism goes, I admit to being a bit of a hermit. There are a lot of times that I would rather go it alone than be in community, but I understand that followers of Christ are supposed to live in community and so I continue to support that community. In my ministry, I try to be as inclusive as possible so that the students understand they have a role in the community. I also encourage them to see community as stretching out beyond our own local congregation.
Christology: Chapters 3-7
As a child my Christology, if you could call it that, was limited as the primary message in the church was that Christ died for my sins and I needed to accept him as my personal savior. Of course, there were Sunday School lessons on typical youth-oriented subjects that pointed to guidelines of behavior deemed appropriate for a follower of Christ, but there was no concerted effort to present Christ as a unifying principle around which a life could be based. Or, to be fair, at least no concerted effort that I can discern as I look back on my early years in Sunday School.
Thankfully, as I matured, so did my view of Christ. I often tell the students in my youth group that my mind is like a jukebox that can access songs appropriate to almost anything and so it is for my Christology. Here are the lyrics to a the song Center by Charlie Hall:
You’re the center of the universe
Everything was made in You Jesus
Breath of every living thing
Everyone was made for You
You hold everything together
You hold everything together
Christ be the center of our lives
Be the place we fix our eyes
Be the center of our lives
We lift our eyes to heaven
We wrap our lives around your life
We lift our eyes to heaven, to You
What this song says more poetically than I could ever attempt to articulate is that Christ has become for me the prism through which the world can be viewed. His death and resurrection wasn't just to bring me into the kingdom of God it was to bring the kingdom of God to me - and to others - as I serve him on earth and as believers give him rule over every aspect of their lives. It is nothing any of us earn, but is a gift from God.
As Webber says, to preach Christ is to preach the kingdom (p. 55). Christ and the kingdom of God are inextricably linked as it is through Christ that all of creation is being restored to God.
This idea of Christ being in all and through all is essential to the postmodern, who holds a holistic view of life. Nothing can be more frustrating to a postmodern than someone who speaks of Christ, but does not act as Christ would. The modern mind with its emphasis on reason, systematic thinking and individualism made it possible to put God in a box, so to speak. Church life was in one place and the rest of life was elsewhere or you could acknowledge Christ and his sacrifice on an intellectual level without it having an effect on the way you live your life.
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