Class Reflection 18

Very interesting to hear the Puritan's story - how they advocated for reform for years and years, and finally decided to leave. On December 16, my church is voting on whether or not to formally leave the National Episcopal Church. We've been fighting for years for a return to scriptural faithfulness, but it now seems that the Church has no desire to heed the warnings of the larger global church, or the voices of the minority within the North American body. So- do we stay and continue to fight, stay as a light in the midst of confusion and darkness, or do we go? This lecture particularly peaked my interest for learning from history - the Puritans, the Lutherans, and others. 

Class Reflection 17

Its interesting to talk about the concept of apostolic succession, and how in the Reformed tradition we see the first time "Church" exists without a direct link to it. I think the ramifications for us today take the form of at least two significant things. On the one hand, the early Reformed leaders speak to us as permission givers, saying, "Go and be the Church. You don't need to be commissioned in a formal way by a bishop - you have been commissioned by Jesus and by the Holy Spirit." On the other hand, however, there is something lost in seeing our community as being not just those with whom we "do Church" today, but also with those who have gone before us, listening to their voices, and weighing what they have to say. 

Reflection on Global Pentecostalism by Donald E. Miller and Tetsunao Yamamori

Liturgy/Sacraments

Ch: 5: Encounters with the Holy

Meeting God in Worship and Prayer

The root of Pentecostal social engagement is the experience of collective worship, within which people encounter the living God. The goal of worship is to invite God into their presence in such an intimate way that people feel the presence of the Holy Spirit. The structure of the service includes an upbeat opening worship set, followed by more contemplative songs, spontaneous prayer and speaking in tongues, an offering, Scripture readings, a sermon, an invitation for healing or salvation, and closing celebratory worship. Prayer also includes spontaneous elements, and is approached with the expectation that a prophetic word will be given or healing will take place.

Mission/Witness

Ch. 1: Global Pentecostalism

An Emergent Force Within World Christianity

A thread that weaves its way throughout Progressive Pentecostalism, as this book designates the particular version of this denomination on which its study focuses, is the embodiment of a “holistic” Gospel. Within this strand of Pentecostalism, people aim to live as Jesus did – both proclaiming and demonstrating the Gospel. The authors argue that Progressive Pentecostalism has the potential to be an agent of social transformation, on three fronts. First, it has the potential to temper the pain of poverty and oppression with the promise of new life in the hereafter. Second, it may have an incremental impact on people’s social welfare, including economic and social advantages. Third, it establishes a basis for democratic rule.

Ch. 2: Progressive Pentecostals

Ministries, Beliefs, and Motivations

Progressive Pentecostals engage in several types of holistic ministry, ranging between relief and challenging systemic problems and between individual charity and communal outreach. Their motivation for service is the idea that they are “Christ’s hands” in the world, and also the fact that they see their relationship with God in terms of their relationship with the poor. While they address the physical needs of the people, they also acknowledge that limiting their ministry to the physical is like applying a band-aide. Only spiritual healing will completely remedy a person’s/community’s sickness.

Ch. 3: Building a New Generation

Programs Serving Children and Youth

A common theme throughout several Pentecostal outreach programs to children and youth is the intentional building of lasting relationships. These ministries are “authoritative communities” in the lives of children – offering both unconditional love and acceptance, and also discipline and clear behavioral boundaries with communication about Christian values. They focus on building character in the lives of children and youth.

Ch. 4: Practicing the Faith

Transforming Individuals and Society

One example of a transformative ministry is St. Stephen’s, led by Jackie Pullinger in Hong Kong. Pervasive elements in this ministry are unconditional love, supernatural intervention, continual and structured community, and the absence of a strategic plan, budget, or fund-raising staff. The Holy Spirit is considered the leader of the ministry.

Ch. 8: The Future of Progressive Pentecostalism

Progressive Pentecostalism is an unruly movement. Wherever it emerges, it tends to indigenize, absorbing the local culture in the way it worships, organizes itself, and relates to the local community.  It seeks a balanced approach to evangelism and social action modeled after Jesus’ example of proclaiming and demonstrating the Kingdom.

Ch. 7: Organizing the Saints

Giving the Ministry to the People

Pentecostalism is characterized by strong top-down leadership and also high active lay leadership. Head pastors are often visionaries, and are marked by the ability to resist micromanagement and release the people to minister. Leaders are often home grown within the church, and mentored by other leaders as they grow in their gifts. The idea of leadership within the Pentecostal church is that they exist to equip and train the lay people for ministry. Cell groups is where spiritual formation takes place. The worship services are the gathering of the cells for celebration. The church as a whole maintains relationship with a wider network of like-minded churches. 

Class Reflection 16

The conversation about paid staff, church buildings, ect. is very interesting. I agree that the "ministerhood" of all people is a huge discipleship issue for the church today - how do we faithfully equip the members of the church and convince them that they are more about the work of God when they are out in the world rather than coming to church event after church event? This is actually a big issue for me, part of which is a discernment process about whether or not I want to be in paid ministry, or if I want to go back into the secular work force, live amongst the poor, and let my life (God willing!) serve as a prophetic call to my friends in the church. 

Reflection on An Introduction to Ecclesiology by Veli-Matti Karkkainen

Chapter 1: The Church as an Icon of the Trinity: Eastern Orthodox Ecclesiology

Eastern Orthodox Ecclesiology finds its roots in patristic “Spirit-sensitive” theology. Their doctrine of salvation is not focused on guilt concepts and sin, like Western theology, but rather on a gradual growth in sanctification culminating in deification, or becoming like God. Union with God is the goal of Christian life. Eastern theology never separates grace and human freedom. Salvation, therefore, is not a question of merit, but of cooperation between God and humans.

Church for Eastern Orthodox believers is a lived experience. It is seen as the image of the Trinity, reproducing on earth the mystery of unity in diversity. Just as each person of the Trinity is autonomous, so the church is made up of a number of independent, yet related churches. Just as in the Trinity the persons are equal, so in the church no one bishop can claim to wield absolute power over the others. The church is founded on the work of Christ and the work of the Holy Spirit.

 Chapter 3: The Church as Just and Sinful: Lutheran Ecclesiology

Luther saw the Church as a communion of saints, or a gathering of believers. Further, two formative elements of the Church were the Word and the sacraments. These two things must be present in a church; otherwise it is not the Church. Churches may vary on other things. Furthermore, the Church, Luther believed, is composed of both saints and sinners – only God knows the true Church (the Church invisible).

Luther also believed in the priesthood of all believers. The priestly activity is primarily a mutual bearing of the burdens of others and intercession for each other. To love God is to love one’s neighbor. The difference between ordained priest and laity is not ontological but functional. Furthermore, since Luther saw a primary function of the Church as mediating forgiveness for the sinner, he saw the Church as a hospital for the sick.

Chapter 6: The Church in the Power of the Spirit: Pentecostal/Charismatic Ecclesiologies

The main characteristic of Pentecostal and Charismatic Churches is the belief in the present-day manifestation of spiritual gifts. The most important contribution of Pentecostalism is not so much theology, but the revalorization of the Charismata. The focus in these churches is on experiencing God mystically.

For these churches, the Church is a charismatic fellowship. God communicates Himself through his Word and through the Spirit, but also through other believers. Among the most important features of these Churches are the role of the Holy Spirit giving life and power to the individual to the Church and world, the active participation of everyone in worship, the release of the laity to ministry, and the restoration of experiential apostolicity to the whole Church.

Chapter 8: John Zizoulas: Communion Ecclesiolgy (Eastern Orthodox)

Zizoulas’ leading theological motif is koinonia, or “communion.” Eucharist, he believes, is the foundational act of the church. In the celebration of the Eucharist, the body of the One (Christ) and the body of the many (the church) are identical. The church, he believes, can be found in all its fullness wherever the Eucharist is being celebrated. The Church is the local church. The Catholicity of the church in every local place is not a result of human efforts, but comes by the presence of Christ.

Chapter 9: Hans Kung: Charismatic Ecclesiology

Kung believes that the visible church is the real church. It is made up of sinful men and women, and exists for sinful men and women. Similar to Luther’s view, the Church is the community of sinners, always in need of forgiveness and repentance. He argues that what makes the people of God distinctive is that every member belongs to it through God’s call, and every member joins the church of their own free response. Further, the true locus of worship is not only the sanctuary, but in the world. The Spirit of God is what empowers people. Every church member has a charism, and they are for the edification of the Church and the world.

Chapter 19: The Shepherding Movement’s Renewal Ecclesiology (Charismatic Churches)

This movement denotes personal pastoral care and is closely connected with the house church movement. It carries with it distinctive teachings about submission, spiritual authority, discipleship, pastoral care, covenant relationship, and Christian community. It has been criticized by theologians because of cases of spiritual abuse. 

Class Reflection 15

I love hearing about the way people like Francis Xavier and others did mission in such a contextually appropriate way. It seems really interesting that the Catholic leadership in Rome shut down there efforts - especially juxtaposed against our conversations about Fresh Expressions and the leadership issues in that arena. It seems like change makes people scared - especially leadership. It makes me particularly interested in learning more about how we walk with people during the change process and seek the Lord and work with the Christian community to see the Kingdom come. It also makes me want to know more about the church acting as both pastor - which fits easily with contexualization - and prophet - which calls the culture to change. 

Reflection on Beyond Christendom: Globalization, African Migration, and the Transformation of the West by Jehu J. Hanciles

Chapter 1

In this chapter, Hanciles deals with the complex description of globalization within its historical, political, and economic dimensions, the debates surrounding the phenomenon, and attempts to articulate its implications for the future. He concludes with the idea that the concept does, however, furnish us with a powerful analytical tool for understanding “what is undeniably one of the most powerful, transformative forces shaping our everyday lives.” P. 14

Chapter 2

This chapter deals with the globalization of culture. He critically evaluates global-culture arguments that uphold Western culture as a universal ideal. The “global-culture” thesis holds that, as a result of the spread of Western modernization and/or American consumer culture, we are witnessing the emergence of a global culture or universal civilization. He also deals with globalization from other perspectives, especially the “secularization theory,” Peter Berger’s “four faces of global culture,” Francis Fukuyama’s “end of history,” Benjamin Barber’s “Jihad versus McWorld, and Samuel Huntington’s “clash of civilizations.”

Chapter 4

This chapter is a missiological reflection on the birth and bankruptcy of Christendom. Christendom bankrupted as a universal ideal by expanding colonial interests and the missionary encounter with huge diversity of non-Western societies. This encounter contributed to the emergence of non-Western movements and initiatives, some of which are acting reflexively back on Western societies.

Chapter 5

In this chapter, Hanciles looks forward from our present situation. He examines the face of global Christianity, including its reshaping that has seen Africa, Latin America, and Asia emerge as the heartlands of the faith.

Chapter 6

In chapter 6 Hanciles assesses migrations through a biblical lens. He argues that migrant movement is crucial to the unfolding of the divine plan of salvation, and also furnishes the basis for a biblical critique of global cultural hegemony. He examines migration within both the Old and New Testaments, and looks at the relationship between the wide scale movement of people groups and mission.

Chapter 7

In this chapter, Hanciles makes the case for the missiological study of migration. He examines European colonial expansion and African slavery between 1500 and 1850. He explores the period between 1800 and 1960, with its industrial growth and high imperialism. He examines the role of migration, the limits and unintended consequences of empire. He also looks at global migrations after the 1960s.

Chapter 8

This chapter primarily focuses on South-North migration. He provides an overview of South-North migration, and evaluates the impact of migration on source countries.

Chapter 9

Hanciles explores Africa’s contribution to the massive escalation of South-North movement from the 1960s. He contends that as an aspect of cultural globalization, nonwhite migration represents a significant example of global processes which originate outside the Western world and impact Western societies. In this chapter, he is particularly interested in the African migrations and the missionary impulse.

Chapter 10

In this chapter, Hanciles explores the impact of immigration on the West. He intimates that the religiosity of the new immigrants at very least implicates secular Western societies as sites of new religious interactions. He evaluates the debate over the assimilation of nonwhite immigration into Western societies. He contends that the dynamics of contemporary globalization fosters new modes of immigrant assimilation within Western societies that significantly change the latter.

Chapter 11

This chapter is a reflection on Islam, and the massive Muslim immigration into Western societies. In Europe the vast majority of immigrants are Muslims, and extensive secularization, means that the rapid growth of Islam is perceived as a direct threat to values associated with liberal democracy. Popular misconception of Islam plagues the assimilation/integration question. In the US, the Muslim population forms a very small proportion of recent immigrants and join a population of unparalleled religious diversity. Muslim immigrants in America also tend to be highly educated professionals, while those in Europe are typically underclass.

Chapter 12

This chapter explores immigrant congregations and American religious life. He demonstrates that successive waves of massive immigration not only account for huge changes in America’s history, but have also been the main source of transformation of America’s religious landscape.

Chapter 13

Here, Hanciles particularly explores the impact of African immigrants in America. He points to the characteristics of African immigrants, notably the fact that they are educated and in the prime of life, which points to missionary effectiveness.

Chapter 14

In this chapter, Hanciles looks at four types of African immigrant churches. He looks at churches of people from Liberia, Nigeria, and the Congo, and evaluates African immigrant missionary-pastors.

Chapter 15

In the final chapter, Hanciles assesses the missionary commitment and evaluates the missionary challenge. His final analysis holds that the African missionary movement has wider significance beyond the encounter with any one Western context.

Class Reflection 14

Reflection on Lecture by Bishop Graham Cray

What particularly stood out to me during this lecture was Bishop Cray's rule of thumb, or "high school" formula for church planting amongst unchurched peoples. The emphasis here is on listening to the Holy Spirit AND to the culture, joining in on what God is ALREADY doing, and only then giving attention to what form or style worship might take. The idea that a clone will not work particularly struck me. I tend to think that my home church has it all figured out - and maybe we do, but only for our cultural context. It would have to look differently in LA or in Hawaii or in another country. The main idea here is that we can't call people to be like us. We must go and be with them and walk with them, working with the Holy Spirit in the hopes that they will become more like Jesus.  

Class Reflection 13

Listening is huge. Over the past few weeks, a theme I've heard repeated throughout some of my classes is the importance of listening before starting a new ministry or planting a church in a foreign or new culture. I think this has significant ramifications for missions, and also for a new children's pastor, a new youth pastor, worship leader within a church. It also seems like a common theme is that leaders who believe in this and live it will experience significant push back from the established church - both Todd Hunter and John Wimber experienced it. Hand in hand with this concept is the idea that we have to work from rest, not rest from work. 

Class Reflection 12

A lot of this discussion for me brings up the necessity of risk. I have found that church leaders are unwilling to try new things - new practices, new ideas, new people - because they are afraid of failure or of people's disapproval. For me, this class has highlighted the value of conversation with other Christians, finding out what the Lord has done in their midst, and the risk taking necessity of trying new ways to create space for people to meet with the Lord. In this particular conversation, we've discussed the stories of several evangelicals, Todd Hunter and others, who have taken the leap from one tradition to another. It seems they have been blessed, and those they lead have been blessed, as a result of it. 

Class Reflection 11

It seems like history reveals a theme about the relationship between church and state. The church flourished in periods of oppression, but became stale and impotent during times when they were given a significant measure of power by the state. Under Constantine, and today in South America and other places where the church still operates in a political position of power, the church is marked by nominalism and corruption. However, under emperors like Nero, and in places today where Christians are under persecution, the church is growing exponentially. I feel like I've become more confident in my belief that church and state should be separate - the church is more influential and culture-changing when operating from outside the political structures (but still speaking into them).