I've been thinking a lot about the role of church and state. How should they interface...or should they at all?
Learning about Luther and Calvin gives some insight into the importance of both realms engaging with one another. Luther's teaching was a reaction against Catholicism, declaring the priesthood of ALL believers. This was one of the impetuses to foster individualism in church and society - which at the time, was viewed as a positive move, but today is very questionable.
There are benefits to recognizing our individual value and role in God's Kingdom, but we cannot lose sight of the importance of the church, which is the body of Christ...we are called to be in community with one another, and not to be an island. Our professor said something along the lines of: As long as we think of church as a time and place, we will have the sacred and spiritual compartmentalized in our lives.
We discussed the cultural passivity many demonstrate regarding paid leadership in the church. When someone gets paid, others view their work as their job and don't see a need to play a role. I believe this is the exception rather than the rule, but it does have an impact. We also talked about how church buildings can become distractions rather than assets to support the work of the church. I think this was true in my home church, where the emphasis became social activities more so than ministry opportunities; and upkeep on the building was a constant concern.
The measure of growth in a church cannot be simply number of attenders...while that can be some indicator, there should be different kinds of fruit produced - such as hospitality in opening your home to others, serving the poor, organizing Bible studies, etc.
The constant theme in this class has been to rethink what it means to be church. John Calvin said that the "Marks of a church are a sermon rightly preached and sacraments rightly given." It is not some all-inclusive box that contains pews, hymnals, a pulpit, projector, etc. Those things are not inherently bad. We just need to be open to let God be God...and what a creative God we serve!
Tuesday, November 24, 2009
Sunday, November 22, 2009
New Monastacism
Today we talked a bit about the New Monastacism movement, and watched an interview with Shane Claiborne online. I've heard a lot about this guy and the Simply Way intentional community that he and some friends started in the poorest neighborhood of Philadelphia. However, I had never heard him speak. I was impressed with how down-to-earth and humble he was. He didn't speak out in anger against the traditional church, but rather challenged people to think about what it truly means to follow Christ. He pointed out that's there's a huge different between believing in Jesus and following him. And he said that in his pursuit of Christ, he found him in unexpected places...not necessarily in the church, but rather in his poor communities with homeless moms and drug addicts.
Living in community is still a challenge for us in our very individualistic, compartmentalized lives. But I believe that's one of the biggest draws towards Africa for me...the interconnectedness of one another is their means of survival. Everyone is a brother, sister, cousin, aunt, uncle. And you take care of your family. I know there are a lot of churches here that are really good at taking care of their own, and even those in the community, or outside of country. But does it stop with material goods? What this New Monastacism group has done is plant themselves in a place...a place that from the outside appears to be very dark and hopeless...and be fully invested in that community, building relationships and supporting one another in a humble, self-sacrificing way. It's a beautiful model...but of course not everyone can or should move to the inner city and join this group. Yet, what would it look like to build a stronger community and serve your neighbors wherever you are? Opportunities abound when we start to look outward.
Living in community is still a challenge for us in our very individualistic, compartmentalized lives. But I believe that's one of the biggest draws towards Africa for me...the interconnectedness of one another is their means of survival. Everyone is a brother, sister, cousin, aunt, uncle. And you take care of your family. I know there are a lot of churches here that are really good at taking care of their own, and even those in the community, or outside of country. But does it stop with material goods? What this New Monastacism group has done is plant themselves in a place...a place that from the outside appears to be very dark and hopeless...and be fully invested in that community, building relationships and supporting one another in a humble, self-sacrificing way. It's a beautiful model...but of course not everyone can or should move to the inner city and join this group. Yet, what would it look like to build a stronger community and serve your neighbors wherever you are? Opportunities abound when we start to look outward.
Wednesday, November 18, 2009
Class reflection
In today's class, we addressed some of the questions and thoughts the stemmed from the Missiology lecture last week. On the topic of how diversity is fostered in these "Fresh Expression" church movements, we learned that the small gatherings that form out of similar interests (surfers, youth, pub churches) are still connected to the larger body of the Anglican church. And justice is at the heart of the church plants. So there may not appear to be diversity, but the entire larger network has great diversity.
Our lecture then dealt with the movement of Catholicism around the world. The Portuguese sent voyagers south into West Africa, where they established themselves and the church, taking the natives as slaves. The faith was always viewed as the white person's religion and was imposed on them. However, time has healed wounds, and Africa now accounts for 10-15% of the worldwide Catholic population. In Asia, several sincere leaders, such as Francis Xavier and Matteo Ricci, brought Catholicism to the people. And in Latin America, of course, is the largest population of Catholics. The Catholic church does not seem to be in decline in any part of the developing world, largely due to charismatic movements that are rising in these areas.
Our lecture then dealt with the movement of Catholicism around the world. The Portuguese sent voyagers south into West Africa, where they established themselves and the church, taking the natives as slaves. The faith was always viewed as the white person's religion and was imposed on them. However, time has healed wounds, and Africa now accounts for 10-15% of the worldwide Catholic population. In Asia, several sincere leaders, such as Francis Xavier and Matteo Ricci, brought Catholicism to the people. And in Latin America, of course, is the largest population of Catholics. The Catholic church does not seem to be in decline in any part of the developing world, largely due to charismatic movements that are rising in these areas.
Saturday, November 14, 2009
Book Review #4
Global Pentecostalism by Donald E. Miller and Tetsunao Yamamori
"Religion is a rather earthy phenomenon that is mixed up with escapism, cultural baggage, and fraud. This observation is not new; it is what the prophets of the Hebrew scriptures and all of the great religious traditions have denounced. But there is another side to Pentecostalism that marches to a different drummer...."(p. 224).
This book is basically a global overview of the movements and social action taking place within Pentecostalism. The book questions whether Pentecostalism, in all its diverse forms, can make an impact on the major issues in our world, particularly in the developing world. The researchers also investigated the influence of church plants created by outside missionaries, as well as the impact of liberation theology on the current trends within the Pentecostal church.
Ch. 1 Global Pentecostalism
The major growth within the Pentecostal church is happening in the global south, and therefore Christianity is being reshaped by very contrasting cultures.
Three common misconceptions about Pentecostalism are dispelled:
A primary focus of Pentecostalism is worship, and the heart of it is through music.
The movement was in part a reaction to the Enlightenment, which said that through reason and science everything can be explained, squelching the role of the Holy Spirit. Pentecostalism focuses on the spiritual realm, and this resonates with many non-western societies whose traditions are rooted in animism.
Three means that the Pentecostal faith can potentially lead social transformation include:
This chapter describes some of the work being done around the world and the profound impact it's having. For example, in Ethiopia, a local doctor has opened a clinic, training "health evangelists" to do home visits with parents to encourage a more healthy and sanitary living environment. This has, in turn, helped the community serve one another by working together to collectively solve their problems. It moves beyond simply charity to create a community development program.
Pentecostals such as this doctor believe that it is impossible to separate their Christian faith and commitment from their community involvement. Florence, the Doctor, said, "It is through poor and disenfranchised people that we encounter Jesus" (p. 40).
One pastor commented that they feed the hungry in order to share the gospel with them. There is a belief that in order to escape poverty, one must have a strong faith in Christ (prosperity gospel). There is also a consciousness of not wanting to create dependency, but wanting to empower people through economic opportunities, all the while being sensitive to local needs and political structures.
The types of programs they encountered included: emergency relief, education, counseling, mercy ministries, medical assistance, economic development, the arts, and policy change. The researchers concluded that all these initiatives seemed to flow naturally out of their sincere commitment to carrying out an incarnational ministry. Their mission is to view human lives holistically, recognizing both the physical and spiritual needs.
Ch. 3 Building a New Generation
This chapter looks at the various programs focused on children and youth, such as children's homes in Uganda for orphans, camp programs, schools, vocational training, rescuing street children and trafficked children.
Children are encouraged and trained in the arts to hold dramas in churches and play music for worship, which builds their self-esteem.
Women are also served through some of these initiatives because they are given key roles in serving, thus empowering them as community builders.
While many of the programs reach out to individuals, the intention is that it will impact the larger community. The overarching belief is that children have rights and should be treated with dignity, and that the church has a responsibility to create a safe environment to allow them to flourish.
Ch. 4 Practicing the Faith
In order to further transform individuals and society into faithful followers of Christ, ministries such as drug rehabilitation centers are organized. Teen Challenge is one of the largest of its kind, with a strong charismatic influence. There are also prison ministies, mental health services, caring for people with HIV/AIDS, and ministering to sex workers.
The goal with all these programs is not charity, but rather to prepare individuals to be contributing members of society. They help with vocational training and microfinance assistance to encourage people to start businesses.
In addition, effort is made to encourage political involvement. While Pentecostal churches are generally known for seeing politics as corrupt and not having a lot of direct involvement, there are still some more progressive leaders who try to foster engagement and dedication to improving conditions for the poor through politics.
This book seeks to highlight the emergence of a new group of Pentecostals who still recognize the vital role of the Holy Spirit, but also seek to engage the world around them. They recognize the teachings and life of Christ as seeking justice for the poor, prostitutes and children.
Ch. 5 Encounters with the Holy
In looking at the worship traditions of Pentecostals, it is highly participative. People attending are fully involved and there is a particular emphasis on touch, as people lay hands on one another and share the kiss of peace. Music is integral. The worship experience is centered around corporal singing and music. The typical flow follows a general pattern: 1) upbeat, energetic songs, 2) contemplative songs, 3) pray, maybe some speaking in tongues, 4) offering of scripture, sermon, invitation for healing, and 5) celebratory praise. Dance is another common element of worship.
Prayer are more simplistic and personal than the traditional scripted prayers of Catholics and other Protestant denominations. However, it said that sometimes people will get lost in their prayer, gradually falling into a sermon with their eyes closed.
Gifts of the Spirit, such as speaking in tongues, healing, prophecy, and being slain in the Spirit are all common elements of Pentecostal worship. As mentioned before, these are all very cultural accepted practices for many non-western cultures. Western modern worldview often dismisses the presence of the spiritual realm - demons, spirits, etc.
Some churches have multiple services and the music worship style is altered for a certain demographic attending the service. (So this is not just a western phenomenon, or was it transported?)
It was addressed in this chapter that Pentecostalism should not be viewed as a reversion to primitivism, but instead it is "ironically postmodern rather than primitive. It encourages people to merge mind and body into a unified expression that honors emotional and physical expressions as integral elements of worship" (p. 142).
The building structure of Pentecostal churches comes in many shapes and sizes, from multi-million dollar facilities, to simple shacks.
"It is the divine-human encounter that empowers people to help their immediate neighbor, as well as engage in various community building activities (p. 132).
The large emphasis is made on displaying unconditional love to all people.
Ch. 6 Born in the Image of God
This chapter addresses the interaction of religion and economics.
The Pentecostal ethic aligns most closely with the Protestant ethic, fostering an honest, disciplined, transparent work ethic, viewing their vocationo as a calling by God that they must remain committed to. However, one step further, Pentecostals are strongly encouraged, as a new creature in Christ, to refrain from "pleasures of the flesh." Therefore, they have more money to invest in education, business, or other family/friends.
There is a strong belief in the blessings one receives from tithing. Several testimonies were shared from individuals from India and Kenya who were successful in business, which they attributed to tithing.
The Pentecostal tradition really emphasizes the dignity and worth of each individual, as a child of God. Their core value proclaims the priesthood of all. They were one of the first to give equal rights to women in ministry.
The church's vast services help members get a bit of an advantage in competing for business opportunities and jobs. The researchers recognized a correlation between Pentecostalism and capitalism, as many converts demonstrated upward social mobility.
"Religion is a rather earthy phenomenon that is mixed up with escapism, cultural baggage, and fraud. This observation is not new; it is what the prophets of the Hebrew scriptures and all of the great religious traditions have denounced. But there is another side to Pentecostalism that marches to a different drummer...."(p. 224).
This book is basically a global overview of the movements and social action taking place within Pentecostalism. The book questions whether Pentecostalism, in all its diverse forms, can make an impact on the major issues in our world, particularly in the developing world. The researchers also investigated the influence of church plants created by outside missionaries, as well as the impact of liberation theology on the current trends within the Pentecostal church.
Ch. 1 Global Pentecostalism
The major growth within the Pentecostal church is happening in the global south, and therefore Christianity is being reshaped by very contrasting cultures.
Three common misconceptions about Pentecostalism are dispelled:
- Speaking in tongues, being slain in the Spirit, prophecying, etc. are not all demonstrated in every Pentecostal services
- Pentecostals are not comprised of lower-class, marginalized, or uneducated people
- Because Pentecostals are believed to be fixated on the afterlife, they give no consideration to redeeming this earth
A primary focus of Pentecostalism is worship, and the heart of it is through music.
The movement was in part a reaction to the Enlightenment, which said that through reason and science everything can be explained, squelching the role of the Holy Spirit. Pentecostalism focuses on the spiritual realm, and this resonates with many non-western societies whose traditions are rooted in animism.
Three means that the Pentecostal faith can potentially lead social transformation include:
- Through encouragement and offering people hope in eternal life, free from poverty and oppression.
- Through improving social welfare, largely due to their stance against alcohol, drinking, drugs, gambling and womanizing.
- Through focusing on human rights. They practice equal leadership opportunities for all people to have a role and proclaim that we all have direct access to God.
This chapter describes some of the work being done around the world and the profound impact it's having. For example, in Ethiopia, a local doctor has opened a clinic, training "health evangelists" to do home visits with parents to encourage a more healthy and sanitary living environment. This has, in turn, helped the community serve one another by working together to collectively solve their problems. It moves beyond simply charity to create a community development program.
Pentecostals such as this doctor believe that it is impossible to separate their Christian faith and commitment from their community involvement. Florence, the Doctor, said, "It is through poor and disenfranchised people that we encounter Jesus" (p. 40).
One pastor commented that they feed the hungry in order to share the gospel with them. There is a belief that in order to escape poverty, one must have a strong faith in Christ (prosperity gospel). There is also a consciousness of not wanting to create dependency, but wanting to empower people through economic opportunities, all the while being sensitive to local needs and political structures.
The types of programs they encountered included: emergency relief, education, counseling, mercy ministries, medical assistance, economic development, the arts, and policy change. The researchers concluded that all these initiatives seemed to flow naturally out of their sincere commitment to carrying out an incarnational ministry. Their mission is to view human lives holistically, recognizing both the physical and spiritual needs.
Ch. 3 Building a New Generation
This chapter looks at the various programs focused on children and youth, such as children's homes in Uganda for orphans, camp programs, schools, vocational training, rescuing street children and trafficked children.
Children are encouraged and trained in the arts to hold dramas in churches and play music for worship, which builds their self-esteem.
Women are also served through some of these initiatives because they are given key roles in serving, thus empowering them as community builders.
While many of the programs reach out to individuals, the intention is that it will impact the larger community. The overarching belief is that children have rights and should be treated with dignity, and that the church has a responsibility to create a safe environment to allow them to flourish.
Ch. 4 Practicing the Faith
In order to further transform individuals and society into faithful followers of Christ, ministries such as drug rehabilitation centers are organized. Teen Challenge is one of the largest of its kind, with a strong charismatic influence. There are also prison ministies, mental health services, caring for people with HIV/AIDS, and ministering to sex workers.
The goal with all these programs is not charity, but rather to prepare individuals to be contributing members of society. They help with vocational training and microfinance assistance to encourage people to start businesses.
In addition, effort is made to encourage political involvement. While Pentecostal churches are generally known for seeing politics as corrupt and not having a lot of direct involvement, there are still some more progressive leaders who try to foster engagement and dedication to improving conditions for the poor through politics.
This book seeks to highlight the emergence of a new group of Pentecostals who still recognize the vital role of the Holy Spirit, but also seek to engage the world around them. They recognize the teachings and life of Christ as seeking justice for the poor, prostitutes and children.
Ch. 5 Encounters with the Holy
In looking at the worship traditions of Pentecostals, it is highly participative. People attending are fully involved and there is a particular emphasis on touch, as people lay hands on one another and share the kiss of peace. Music is integral. The worship experience is centered around corporal singing and music. The typical flow follows a general pattern: 1) upbeat, energetic songs, 2) contemplative songs, 3) pray, maybe some speaking in tongues, 4) offering of scripture, sermon, invitation for healing, and 5) celebratory praise. Dance is another common element of worship.
Prayer are more simplistic and personal than the traditional scripted prayers of Catholics and other Protestant denominations. However, it said that sometimes people will get lost in their prayer, gradually falling into a sermon with their eyes closed.
Gifts of the Spirit, such as speaking in tongues, healing, prophecy, and being slain in the Spirit are all common elements of Pentecostal worship. As mentioned before, these are all very cultural accepted practices for many non-western cultures. Western modern worldview often dismisses the presence of the spiritual realm - demons, spirits, etc.
Some churches have multiple services and the music worship style is altered for a certain demographic attending the service. (So this is not just a western phenomenon, or was it transported?)
It was addressed in this chapter that Pentecostalism should not be viewed as a reversion to primitivism, but instead it is "ironically postmodern rather than primitive. It encourages people to merge mind and body into a unified expression that honors emotional and physical expressions as integral elements of worship" (p. 142).
The building structure of Pentecostal churches comes in many shapes and sizes, from multi-million dollar facilities, to simple shacks.
"It is the divine-human encounter that empowers people to help their immediate neighbor, as well as engage in various community building activities (p. 132).
The large emphasis is made on displaying unconditional love to all people.
Ch. 6 Born in the Image of God
This chapter addresses the interaction of religion and economics.
The Pentecostal ethic aligns most closely with the Protestant ethic, fostering an honest, disciplined, transparent work ethic, viewing their vocationo as a calling by God that they must remain committed to. However, one step further, Pentecostals are strongly encouraged, as a new creature in Christ, to refrain from "pleasures of the flesh." Therefore, they have more money to invest in education, business, or other family/friends.
There is a strong belief in the blessings one receives from tithing. Several testimonies were shared from individuals from India and Kenya who were successful in business, which they attributed to tithing.
The Pentecostal tradition really emphasizes the dignity and worth of each individual, as a child of God. Their core value proclaims the priesthood of all. They were one of the first to give equal rights to women in ministry.
The church's vast services help members get a bit of an advantage in competing for business opportunities and jobs. The researchers recognized a correlation between Pentecostalism and capitalism, as many converts demonstrated upward social mobility.
Friday, November 13, 2009
Fresh Expressions, part 2
Bishop Cray is probably on an eastbound plane heading back to the UK, but not before really leaving a mark on this community and giving us much to ponder and wrestle with. His talk really delved into what the essence of Christianity is and how we build a community of people who seek to embody that. It centers on the cross. We can't lose that focus in the midst of church hierarchy, rules, structure, traditions, etc.
People say that humans are born with an intrinsic desire to understand the meaning of life and to recognize a power beyond ourselves. However, this seems to be lost from a large population of the British, according to what we heard about the status of faith in British society. So many do not even know who Jesus is or what a church is for. The days of Christendom are long gone, though the Church of England is still in existence. It's still hard for me to fathom a place where church is an oddity.
The challenging part for me in hearing about these "organic" church initiatives is, where does the diversity come in? I think it's wonderful to work within existing networks to grow a church, but it becomes a very homogeneous community. If I hang out with a bunch of farmers forever, how will I ever learn to appreciate and relate to city folk? And we're instructed to respect and learn from our elders; so a community of youth have little guidance and wisdom to draw upon in their circle.
People say that humans are born with an intrinsic desire to understand the meaning of life and to recognize a power beyond ourselves. However, this seems to be lost from a large population of the British, according to what we heard about the status of faith in British society. So many do not even know who Jesus is or what a church is for. The days of Christendom are long gone, though the Church of England is still in existence. It's still hard for me to fathom a place where church is an oddity.
The challenging part for me in hearing about these "organic" church initiatives is, where does the diversity come in? I think it's wonderful to work within existing networks to grow a church, but it becomes a very homogeneous community. If I hang out with a bunch of farmers forever, how will I ever learn to appreciate and relate to city folk? And we're instructed to respect and learn from our elders; so a community of youth have little guidance and wisdom to draw upon in their circle.
Wednesday, November 11, 2009
Big Bear
It's been a while since I've shared any pictures on here...it's also been a while since I wrote something other than school work. I apologize. The reason for no pictures is because I lost my battery charger, so I've had a dead camera battery for a couple months. The reason for no fun posts is because I've been too consumed with school and work to do anything fun, let alone write about it.
However, after an intense 2 weeks studying poverty and development under the renowned Bryant Myers (Walking with the Poor anyone?? I know my fellow CCSPers and ECHO folks are with me!), my brain was jello. It was a lot to take in 3 hours a day for 2 weeks straight, in addition to working and taking my other classes. So I needed a weekend without thinking! Thankfully, largely in honor of Daphne's birthday and the fact that they are moving to Cambodia in several weeks, Daphne's husband, Ryan, organized a weekend away for 10 of us in a cabin in Big Bear, a lovely town in the mountains 2 hours northeast of LA. People were actually skiing up there already, though the temperatures were still in the 60's!
It was such a wonderful weekend to relax, go hiking, journal, enjoy the hot tub, play dominoes, realize how bad I am at pool, breathe fresh air and just decompress!
I wish I had some pictures to show what a gorgeous setting it was, but I'm sure Daphne will post pictures eventually:
http://ryandaphne.typepad.com/
However, after an intense 2 weeks studying poverty and development under the renowned Bryant Myers (Walking with the Poor anyone?? I know my fellow CCSPers and ECHO folks are with me!), my brain was jello. It was a lot to take in 3 hours a day for 2 weeks straight, in addition to working and taking my other classes. So I needed a weekend without thinking! Thankfully, largely in honor of Daphne's birthday and the fact that they are moving to Cambodia in several weeks, Daphne's husband, Ryan, organized a weekend away for 10 of us in a cabin in Big Bear, a lovely town in the mountains 2 hours northeast of LA. People were actually skiing up there already, though the temperatures were still in the 60's!
It was such a wonderful weekend to relax, go hiking, journal, enjoy the hot tub, play dominoes, realize how bad I am at pool, breathe fresh air and just decompress!
I wish I had some pictures to show what a gorgeous setting it was, but I'm sure Daphne will post pictures eventually:
http://ryandaphne.typepad.com/
Fresh expressions
The annual missiology lecture is happening this week at Fuller. This year the Right Reverend Bishop Graham Cray from England is coming to speak about the new church planting movement happening within the Church of England. As you probably know, the church in Europe has shrunk in the last several decades to less than 10% of the population calling themselves Christian. In England, the statistics say that 40% of the population have never attended church in their lives, 40% have attended at one time but no longer go, 10% attend sporatically and the last 10% are regular attenders.
The movement, called "Fresh Expressions," that Bishop Cray is part of seeks to bring church to the communities in their natural context. It's not about creating a "cookie cutter" church like the ones before, or even exporting successful models of church from the US or other parts of the world. The motivation is to see how God is moving in different communities and join those movements. These include cafe churches, pub churches, even surfing gatherings and an entirely youth led church.
If the church is dying, we have to breath life back into it. This has to be done with creativity and innovation, working within the cultural networks to draw people in. It's not about watering down the message. Christ is still central and the mission is to raise others and ourselves to become disciples, building one another up in community.
The movement, called "Fresh Expressions," that Bishop Cray is part of seeks to bring church to the communities in their natural context. It's not about creating a "cookie cutter" church like the ones before, or even exporting successful models of church from the US or other parts of the world. The motivation is to see how God is moving in different communities and join those movements. These include cafe churches, pub churches, even surfing gatherings and an entirely youth led church.
If the church is dying, we have to breath life back into it. This has to be done with creativity and innovation, working within the cultural networks to draw people in. It's not about watering down the message. Christ is still central and the mission is to raise others and ourselves to become disciples, building one another up in community.
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