Book Review.
Brewing, Kester. Signs Of Emergence. A vision for church that is organic/ networked decentralized/ bottom-up/ communal/ flexible {always evolving}. Baker Books 2007 (U. S. Edition) KB- a writer and pioneering church planter based in London, England. He works with an alternative worship group Vaux. He has worked in an advisory role at Fuller Theological Seminary, helping them think about new ways of training emerging leaders. He is a high school teacher of math and religious studies in London. He was born in 1972.
Comment. Henry.
Emergence and the Emergent Church are controversial topics in our church culture. The endorsements from those in this ‘camp’ are high. E.g.”This book has the potential to blow the emerging church conversation wide open.” Will Samson. In his postscript the author explains that he “has sought to discuss issues of conjunctivity” but acknowledges the limitations of his presentation and welcomes all ‘feedback’, positive or negative. When he uses the analogies of the city, a gift, and dirt to describe the ministry of the Emergent Church I resonate with the first two but I struggle with the ‘dirt’ analogy. On the pendulum of emergent literature I see this resource as being in the extreme of the pendulum.
To stop changing is to die. The question is: How do we change as a church? It is not enough to focus on personal change. There must also be corporate change. Such change will not come through legislation but education, not through power but through empowerment.
Genuine newness is preceded by an “advent” (41) of grieving. In our grieving our memory opens the door to what might be in the future. After a time of waiting, change comes not by revolution but by evolution. Specifically it is an experience not unlike being born again. The incarnation can in this sense be thought of as, God being born. “We must re-emerge.” (67) When God is born in us we experience a new birth and that new life must be nurtured and developed.
When church no longer has a need of its surrounding culture (community) it becomes irrelevant. “We (the church) must re-emerge into our community as infants.” (74) The Emergent Church will be characterized by an open, adaptable learning system. “We cannot tell exactly what form the Emergent Church is going to have as it will evolve in local places under local conditions in different ways.” (116) The Emergent Church must learn to become more effective in its ministry in an urban environment.
Using the analogies of the city, a gift, and dirt the author explains the place and purpose of the Emergent Church as a ‘conjunctive’ organization. For me this discussion takes me into some pretty ‘uncharted waters’. I do resonate with a statement made in his postscript. “Whatever states our churches are in now, we still have this amazing hope: Christ’s birth, life, death, and resurrection provide us with the archetype for change and grounds for belief that God is not done yet.” (200)
henrydirksen.blogspot.com
Saturday, December 25, 2010
Friday, December 10, 2010
The Rise Of Christianity.
Book Review.
Stark, Rodney. The Rise Of Christianity. How the obscure, marginal Jesus movement became the dominant religious force in the western world in a few centuries. Harper SanFrancisco (Collins) 1996
R.S.- professor of sociology and comparative religion at University of Washington.
Comment. Henry
Rodney’s approach to the rise of Christianity is that of a sociologist, a social-scientific approach. His presentation certainly adds interesting thought-provoking information about the spread of Christianity. I will leave the assessment of the validity of his thesis to qualified people. I am grateful for the opportunity to benefit from what seems to me is a helpful academic approach to how Christianity has impacted the world (especially the west) over the centuries.
The rate of growth of Christianity during the first three or four centuries cannot be based on statistics because they didn’t exist. Hence other methods are used, e.g. “resorting to simple arithmetic”. (12) Looking at methods of conversion produced helpful material to determine the growth of Christianity. Social science can be helpful in filling in blanks in historical and archaeological records (through reconstruction).
Contrary to some opinions it is suggested that early Christianity included middle and upper class adherents. Statistics reveal that educated people are more inclined to become involved in cults than sects and vice versa. (Note: U.S. Baptists are not are not listed among denominations. Mormons get a fair share of ‘ink’ as a cult.)
“Jewish Christianity played a central role in the rise of Christianity as late as the fourth century.” (49) The Hellenized Jews of the diaspora became the focus of Jewish evangelists in the early centuries. The evidence is strong concerning “a mission to the Jews”. (70)
Two major epidemics, one in 165 and the second about a century later became a real ‘test’ for Christianity resulting in the number of adherents increasing significantly. Christians cared for their sick and for non-Christians. Pagans abandoned their sick. The numerical growth of Christianity was also increased by Christian egalitarianism. Pagan population was decimated by pagan practices.
“Within a decade of the crucifixion of Jesus- the Greco-Roman city became the dominant environment of the Christian movement.” (129) The Jewish diaspora contributed to this phenomenon.
Christianity became a “revitalization movement” (161) in the Greco-Roman world. The ‘rewards’ of Christianity caused it to grow during difficult times of discrimination and persecution. There some non-spiritual rewards such as a better quality of life because of the commitments of Christians to look after each other’s physical needs. The cost of being a Christian (some were tortured and martyred) actually contributed to growth.
Christianity grew because “Christians constituted an intense community- who invited their friends, relatives, and neighbours to share the ‘good news’”. (208) (This could work today!)
“The ultimate factor in the rise of Christianity” is expressed in the author’s thesis: “Central doctrines of Christianity prompted and sustained attractive, liberating, and effective relations and organizations”. (211)
Stark, Rodney. The Rise Of Christianity. How the obscure, marginal Jesus movement became the dominant religious force in the western world in a few centuries. Harper SanFrancisco (Collins) 1996
R.S.- professor of sociology and comparative religion at University of Washington.
Comment. Henry
Rodney’s approach to the rise of Christianity is that of a sociologist, a social-scientific approach. His presentation certainly adds interesting thought-provoking information about the spread of Christianity. I will leave the assessment of the validity of his thesis to qualified people. I am grateful for the opportunity to benefit from what seems to me is a helpful academic approach to how Christianity has impacted the world (especially the west) over the centuries.
The rate of growth of Christianity during the first three or four centuries cannot be based on statistics because they didn’t exist. Hence other methods are used, e.g. “resorting to simple arithmetic”. (12) Looking at methods of conversion produced helpful material to determine the growth of Christianity. Social science can be helpful in filling in blanks in historical and archaeological records (through reconstruction).
Contrary to some opinions it is suggested that early Christianity included middle and upper class adherents. Statistics reveal that educated people are more inclined to become involved in cults than sects and vice versa. (Note: U.S. Baptists are not are not listed among denominations. Mormons get a fair share of ‘ink’ as a cult.)
“Jewish Christianity played a central role in the rise of Christianity as late as the fourth century.” (49) The Hellenized Jews of the diaspora became the focus of Jewish evangelists in the early centuries. The evidence is strong concerning “a mission to the Jews”. (70)
Two major epidemics, one in 165 and the second about a century later became a real ‘test’ for Christianity resulting in the number of adherents increasing significantly. Christians cared for their sick and for non-Christians. Pagans abandoned their sick. The numerical growth of Christianity was also increased by Christian egalitarianism. Pagan population was decimated by pagan practices.
“Within a decade of the crucifixion of Jesus- the Greco-Roman city became the dominant environment of the Christian movement.” (129) The Jewish diaspora contributed to this phenomenon.
Christianity became a “revitalization movement” (161) in the Greco-Roman world. The ‘rewards’ of Christianity caused it to grow during difficult times of discrimination and persecution. There some non-spiritual rewards such as a better quality of life because of the commitments of Christians to look after each other’s physical needs. The cost of being a Christian (some were tortured and martyred) actually contributed to growth.
Christianity grew because “Christians constituted an intense community- who invited their friends, relatives, and neighbours to share the ‘good news’”. (208) (This could work today!)
“The ultimate factor in the rise of Christianity” is expressed in the author’s thesis: “Central doctrines of Christianity prompted and sustained attractive, liberating, and effective relations and organizations”. (211)
Sunday, December 5, 2010
The Journey Back To Eden.
Book Review.
Scorgie, Glen G. The Journey Back To Eden. Restoring the creator’s design for women and men. Zondervan. 2005.
G.S.- professor of theology at Bethel Seminary, San Diego.
Comment. Henry.
Glen has developed his position on egalitarianism based on his interpretation of biblical teaching on the topic. I agree with that position but having said that I am sure many would be quick to declare that a strong case can be made for a complementarian position. The writings of Paul may be used to support either position. Evangelical leadership is certainly not united on this topic. The Church’s impact on culture is impacted negatively by this controversy and the effectiveness of gifted women in leadership is very much at stake. Each reader will have to decide for themselves how strong a case Glen has made for the endorsement of his thesis.
“The thesis of this book is that the Holy Spirit is nudging the people of God today toward a fuller embrace of the gospel vision of gender equality, freedom, and mutuality”. (10) Evangelicals are polarized on two contrasting positions on the ‘gender’ issue, “complemetarianism and egalitarianism”. (25) Understanding of Scripture (on this and other issues) should be guided by, “a progressive redemptive movement hermeneutic”. (34)
Man and woman were both created in the image of God, they were both (equally) God-like. They “are equally image-bearers of the divine”. (60) This image is functional, substantive, moral and relational.
Those who hold Eve responsible for precipitating the Fall are misinterpreting Genesis 3. Gender hierarchy originated with the Fall.
In the patriarchal society of the Old Testament women treated as inferior to men and those who were barren or man-less were especially vulnerable. Women were excluded from meaningful Jewish worship in the temple. In the synagogue they were segregated from the men.
The interaction between Jesus and Mary (the sister of Lazarus) is portrayed as Jesus’ “launch of a gender revolution”. (113) Women were included in Jesus’ ministry of healing and teaching. “They (women) were the last to leave the cross and the first to discover the empty tomb.” (118) Of the gospel writers, Luke was the most egalitarian.
There was no hierarchy of gender in the Pentecost experience. The Spirit fell on all. Paul’s comment in Galatians “there is neither male nor female- is widely regarded as the high water mark of Paul’s views on gender, i.e. egalitarianism.” (134)
Some of Paul’s teachings reflect “the persistence of patriarchy”. (149) i.e. ITim. 2:11, 14, ICor. 14: 34, Eph. 5:23, ICor. 11:3, etc. ICor. 11:3-16 is taken as a “case study to help us interpret Paul”. (162) The stream of gender equality has ‘meandered’ through history demonstrating all manner of troubled and peaceful waters.
The history of egalitarianism “has been evident in recent centuries through the Reformation, the evangelical tradition, modern missionary enterprises, and the Holiness and Pentecostal movements”. (185)
The author is optimistic about the opportunities and openness that he sees regarding the return of gender equality as it was meant to be at the time of the creation of man and woman in the image of God.
henrydirksen.blogspot.com
Scorgie, Glen G. The Journey Back To Eden. Restoring the creator’s design for women and men. Zondervan. 2005.
G.S.- professor of theology at Bethel Seminary, San Diego.
Comment. Henry.
Glen has developed his position on egalitarianism based on his interpretation of biblical teaching on the topic. I agree with that position but having said that I am sure many would be quick to declare that a strong case can be made for a complementarian position. The writings of Paul may be used to support either position. Evangelical leadership is certainly not united on this topic. The Church’s impact on culture is impacted negatively by this controversy and the effectiveness of gifted women in leadership is very much at stake. Each reader will have to decide for themselves how strong a case Glen has made for the endorsement of his thesis.
“The thesis of this book is that the Holy Spirit is nudging the people of God today toward a fuller embrace of the gospel vision of gender equality, freedom, and mutuality”. (10) Evangelicals are polarized on two contrasting positions on the ‘gender’ issue, “complemetarianism and egalitarianism”. (25) Understanding of Scripture (on this and other issues) should be guided by, “a progressive redemptive movement hermeneutic”. (34)
Man and woman were both created in the image of God, they were both (equally) God-like. They “are equally image-bearers of the divine”. (60) This image is functional, substantive, moral and relational.
Those who hold Eve responsible for precipitating the Fall are misinterpreting Genesis 3. Gender hierarchy originated with the Fall.
In the patriarchal society of the Old Testament women treated as inferior to men and those who were barren or man-less were especially vulnerable. Women were excluded from meaningful Jewish worship in the temple. In the synagogue they were segregated from the men.
The interaction between Jesus and Mary (the sister of Lazarus) is portrayed as Jesus’ “launch of a gender revolution”. (113) Women were included in Jesus’ ministry of healing and teaching. “They (women) were the last to leave the cross and the first to discover the empty tomb.” (118) Of the gospel writers, Luke was the most egalitarian.
There was no hierarchy of gender in the Pentecost experience. The Spirit fell on all. Paul’s comment in Galatians “there is neither male nor female- is widely regarded as the high water mark of Paul’s views on gender, i.e. egalitarianism.” (134)
Some of Paul’s teachings reflect “the persistence of patriarchy”. (149) i.e. ITim. 2:11, 14, ICor. 14: 34, Eph. 5:23, ICor. 11:3, etc. ICor. 11:3-16 is taken as a “case study to help us interpret Paul”. (162) The stream of gender equality has ‘meandered’ through history demonstrating all manner of troubled and peaceful waters.
The history of egalitarianism “has been evident in recent centuries through the Reformation, the evangelical tradition, modern missionary enterprises, and the Holiness and Pentecostal movements”. (185)
The author is optimistic about the opportunities and openness that he sees regarding the return of gender equality as it was meant to be at the time of the creation of man and woman in the image of God.
henrydirksen.blogspot.com
Tuesday, November 30, 2010
How (Not) To Speak To God
Book Review.
Rollins, Peter. How (Not) To Speak About God. Society for Promoting Christian Knowledge (Paraclite/SPCK) 2006.
P.R. Founder of the experimental collective Ikon. A freelance philosophy lecturer, etc. specializing in various aspects of continental philosophy, phenomenology and emerging church theology. A research associate with Trinity College, Dublin.
Comment. Henry.
This resource seeks to speak to the ‘conversation’ between the emergent church and the Western Church. Phyllis Tickle says’ “Here, in pregnant bud, is third-millennium Christendom”. Brian McLaren declares that he is “a raving fan of Peter and his resource”. In his Foreword, Brian says, “Peter represents a hopeful expression of Christian theology being done in a postmodern context, while rooted more in a faith community than in an academic institution”. In the first part of the book Peter explains his ideas about emergent church. In the second part he describes ten different kind of ‘services’ “Ikon” that demonstrate these ideas. These gatherings are held in a bar and are definitely ‘alternate’ services. I found this book informative re: emergent church but concerning the ‘conversation’ between E.C. and Western Church I felt the W.C. part was not effectively presented.
In his introduction Peter gives a summary of presentation. “What we cannot speak about we must pass over in silence (mystical humanism). God is the one subject of whom we must never stop speaking (religious fundamentalism).” It is the dialogue between these two positions that will benefit the Western Church. “That which we cannot speak of (unspeakable God) is the one thing about whom and to whom we must never stop speaking.”
There is something to be said for not just having the right belief but to also believing in the right way. “Orthodoxy as right belief will cost us little. Orthodoxy as believing in the right way will cost us everything.” (3)
Those who are part of the emerging conversation “acknowledge that Christianity involves a process of journeying and becoming”. (5) We don’t need new answers to theological questions; we need to understand the answers we have. “Christianity is premised upon the idea that there is a connection between the creation and the created. God has graciously disclosed something of God’s nature to us” (7) through revelation. Enlightenment placed reason above revelation. And yet our real world is interpreted (filtered) “through our experiences, language, intelligence, culture, etc.” (11) Idolatry can be conceptual, hence there is such a thing as theological idolatry, “idolatry of ideology”. (11) “Placing the divine into representational form. Any encounter with the divine cannot be reduced to an idolatrous understanding.” (16) Revelation offers many, personal meanings if we are able and ready to hear. Revelation is not so much given for us to interpret but that “we all love it and are transformed by it”. (17) It is difficult to comprehend God’s transcendence and his immanence. “God remains concealed amidst revelation.” (25) Soteriologically , “Truth is the ungraspable Real (objective) that transforms the individual (subjective). (56)
In PART TWO of the book ten services (gatherings) are described that go by the term Ikon. They are “a means of introducing the ideas (of the emergent conversation) into a liturgical environment” (74), a faith community. These services are held in a bar called the Menagerie. The focus is interaction with reference to a specific theme. There is a heavy involvement of the arts. Ikon is multi-sensory, sight, sound, and smell. It is “bringing theory to the church” (73).
Rollins, Peter. How (Not) To Speak About God. Society for Promoting Christian Knowledge (Paraclite/SPCK) 2006.
P.R. Founder of the experimental collective Ikon. A freelance philosophy lecturer, etc. specializing in various aspects of continental philosophy, phenomenology and emerging church theology. A research associate with Trinity College, Dublin.
Comment. Henry.
This resource seeks to speak to the ‘conversation’ between the emergent church and the Western Church. Phyllis Tickle says’ “Here, in pregnant bud, is third-millennium Christendom”. Brian McLaren declares that he is “a raving fan of Peter and his resource”. In his Foreword, Brian says, “Peter represents a hopeful expression of Christian theology being done in a postmodern context, while rooted more in a faith community than in an academic institution”. In the first part of the book Peter explains his ideas about emergent church. In the second part he describes ten different kind of ‘services’ “Ikon” that demonstrate these ideas. These gatherings are held in a bar and are definitely ‘alternate’ services. I found this book informative re: emergent church but concerning the ‘conversation’ between E.C. and Western Church I felt the W.C. part was not effectively presented.
In his introduction Peter gives a summary of presentation. “What we cannot speak about we must pass over in silence (mystical humanism). God is the one subject of whom we must never stop speaking (religious fundamentalism).” It is the dialogue between these two positions that will benefit the Western Church. “That which we cannot speak of (unspeakable God) is the one thing about whom and to whom we must never stop speaking.”
There is something to be said for not just having the right belief but to also believing in the right way. “Orthodoxy as right belief will cost us little. Orthodoxy as believing in the right way will cost us everything.” (3)
Those who are part of the emerging conversation “acknowledge that Christianity involves a process of journeying and becoming”. (5) We don’t need new answers to theological questions; we need to understand the answers we have. “Christianity is premised upon the idea that there is a connection between the creation and the created. God has graciously disclosed something of God’s nature to us” (7) through revelation. Enlightenment placed reason above revelation. And yet our real world is interpreted (filtered) “through our experiences, language, intelligence, culture, etc.” (11) Idolatry can be conceptual, hence there is such a thing as theological idolatry, “idolatry of ideology”. (11) “Placing the divine into representational form. Any encounter with the divine cannot be reduced to an idolatrous understanding.” (16) Revelation offers many, personal meanings if we are able and ready to hear. Revelation is not so much given for us to interpret but that “we all love it and are transformed by it”. (17) It is difficult to comprehend God’s transcendence and his immanence. “God remains concealed amidst revelation.” (25) Soteriologically , “Truth is the ungraspable Real (objective) that transforms the individual (subjective). (56)
In PART TWO of the book ten services (gatherings) are described that go by the term Ikon. They are “a means of introducing the ideas (of the emergent conversation) into a liturgical environment” (74), a faith community. These services are held in a bar called the Menagerie. The focus is interaction with reference to a specific theme. There is a heavy involvement of the arts. Ikon is multi-sensory, sight, sound, and smell. It is “bringing theory to the church” (73).
Wednesday, November 17, 2010
Mere Christianity.
Book Review.
Lewis, C.S. Mere Christianity. Harper One. 1980
Comment. Henry.
This book is one of the most popular introductions to Christian faith ever written. It is a compilation of radio broadcasts that Lewis made during the war years in which he set out to “explain and defend the belief that has been common to nearly all Christians at all times”. What Lewis shares on the topic of Christianity is very relevant to our post-Christian religious culture. This ‘intellectual apology’ will give all readers much reason for reflection and has for me been ‘an encouragement in the faith’.
There is a “Law of Nature” (7) about right and wrong but none of us keep the law. We don’t practice what we expect of others while at the same time make excuses for our own behaviour. In so doing we affirm our belief in the Law of Nature. This moral law is more than instinct.
There are two views concerning the universe, the materialistic view and the religious view. Lewis introduces an “in-between view called Life-Force philosophy, or Creative Evolution, or Emergent Evolution”. (26)
Our obligation to the Moral Law (of Nature) which we cannot keep places us into a dilemma. The dismay of this truth needs to be understood before we can appreciate the answer(s) that Christianity gives to this dilemma. It is ineffective to attempt to talk to people about ‘salvation’ if they do not realize their need of it.
Lewis maintains that, “If you are a Christian you do not have to believe that all other religions are simply wrong all through”. (35) The majority of people believe in a God or gods. These ‘believers’ can be classified as Pantheists and/or Christians. To insist that “there is a good God in Heaven and everything is all right” (40) is a very incomplete explanation of Christianity. Dealing with evil and the evil one is an important part of Christianity. Lewis gets into the concept of ‘free will’ which was God’s idea. “It makes evil possible and is also the only thing that makes possible any love o goodness or joy worth having”. (48) God’s response to the consequence of evil is to send his Son to become our Savoir. The acceptance of God’s provision for our ‘fallennes’ requires repentance on our part.
Morality is concerned about three things: “fair play and harmony between individuals, harmonizing the things inside each individual, and the general purpose of human life as a whole.” (72) There is a tendency to focus on the first and ignore the other two. There are four “cardinal virtues” (76) of morality, “prudence, temperance, justice, and fortitude”. (76)
The compassion of morality and psychoanalysis are present in Christianity. It is demonstrated in sexual morality especially in Christian marriage. Forgiveness is a fundamental of Christianity. The terms of forgiveness include, “as we forgive those who sin against us”, especially our enemies.
“Pride leads to every other vice; it is the complete anti-God state of mind”. (122) There are three Theological virtues; “Faith, Hope, and Charity”. (129) Charity, which is Christian love, will be a part of our lives if we act on the assumption that we have it. Feeling will follow action. Hope is “a continual looking forward to the eternal world”. (134) Faith can be viewed on two levels. It is simply belief which must be trained as a habit. It is also very much action(s) that is demonstrated by our life-style (working out our faith).
The final “book” of this resource is about theology which the author is very cautious about but not apologetic. Begetting (reproducing) is quite different from making (creating). A man begets a son/daughter but he makes a monument. Lewis distinguishes Natural Life, which he calls “Bios” (159) from Spiritual life which he calls “Zoe”. (159) Christianity is about a person going through the change from having Bios to having Zoe.
Lewis gets into the concept of a “Three-Personal God”. (160) God is not confined to time and this characteristic is something that is very hard for us to comprehend. “The purpose of becoming a Christian is to become a little Christ”. (177) By his incarnation, death, and resurrection Christ has provided salvation for us but “we individuals have to appropriate that salvation”. (181) How this happens is expressed in different ways. It is suggested that the process of becoming a ‘Son of God’ (small Christ) involves a phase of “pretending to be what you are not”. (188) We are helped by others in this process. The Three-Personal God (Trinity) is also very much involved. The Christian life is both hard and it is also easy. It demands our all. That is the cost. But at the same time Christ works in us changing us into his image. This is a change from being creatures (creations) of God to becoming Sons of God.
henrydirksen.blogspot.com
Lewis, C.S. Mere Christianity. Harper One. 1980
Comment. Henry.
This book is one of the most popular introductions to Christian faith ever written. It is a compilation of radio broadcasts that Lewis made during the war years in which he set out to “explain and defend the belief that has been common to nearly all Christians at all times”. What Lewis shares on the topic of Christianity is very relevant to our post-Christian religious culture. This ‘intellectual apology’ will give all readers much reason for reflection and has for me been ‘an encouragement in the faith’.
There is a “Law of Nature” (7) about right and wrong but none of us keep the law. We don’t practice what we expect of others while at the same time make excuses for our own behaviour. In so doing we affirm our belief in the Law of Nature. This moral law is more than instinct.
There are two views concerning the universe, the materialistic view and the religious view. Lewis introduces an “in-between view called Life-Force philosophy, or Creative Evolution, or Emergent Evolution”. (26)
Our obligation to the Moral Law (of Nature) which we cannot keep places us into a dilemma. The dismay of this truth needs to be understood before we can appreciate the answer(s) that Christianity gives to this dilemma. It is ineffective to attempt to talk to people about ‘salvation’ if they do not realize their need of it.
Lewis maintains that, “If you are a Christian you do not have to believe that all other religions are simply wrong all through”. (35) The majority of people believe in a God or gods. These ‘believers’ can be classified as Pantheists and/or Christians. To insist that “there is a good God in Heaven and everything is all right” (40) is a very incomplete explanation of Christianity. Dealing with evil and the evil one is an important part of Christianity. Lewis gets into the concept of ‘free will’ which was God’s idea. “It makes evil possible and is also the only thing that makes possible any love o goodness or joy worth having”. (48) God’s response to the consequence of evil is to send his Son to become our Savoir. The acceptance of God’s provision for our ‘fallennes’ requires repentance on our part.
Morality is concerned about three things: “fair play and harmony between individuals, harmonizing the things inside each individual, and the general purpose of human life as a whole.” (72) There is a tendency to focus on the first and ignore the other two. There are four “cardinal virtues” (76) of morality, “prudence, temperance, justice, and fortitude”. (76)
The compassion of morality and psychoanalysis are present in Christianity. It is demonstrated in sexual morality especially in Christian marriage. Forgiveness is a fundamental of Christianity. The terms of forgiveness include, “as we forgive those who sin against us”, especially our enemies.
“Pride leads to every other vice; it is the complete anti-God state of mind”. (122) There are three Theological virtues; “Faith, Hope, and Charity”. (129) Charity, which is Christian love, will be a part of our lives if we act on the assumption that we have it. Feeling will follow action. Hope is “a continual looking forward to the eternal world”. (134) Faith can be viewed on two levels. It is simply belief which must be trained as a habit. It is also very much action(s) that is demonstrated by our life-style (working out our faith).
The final “book” of this resource is about theology which the author is very cautious about but not apologetic. Begetting (reproducing) is quite different from making (creating). A man begets a son/daughter but he makes a monument. Lewis distinguishes Natural Life, which he calls “Bios” (159) from Spiritual life which he calls “Zoe”. (159) Christianity is about a person going through the change from having Bios to having Zoe.
Lewis gets into the concept of a “Three-Personal God”. (160) God is not confined to time and this characteristic is something that is very hard for us to comprehend. “The purpose of becoming a Christian is to become a little Christ”. (177) By his incarnation, death, and resurrection Christ has provided salvation for us but “we individuals have to appropriate that salvation”. (181) How this happens is expressed in different ways. It is suggested that the process of becoming a ‘Son of God’ (small Christ) involves a phase of “pretending to be what you are not”. (188) We are helped by others in this process. The Three-Personal God (Trinity) is also very much involved. The Christian life is both hard and it is also easy. It demands our all. That is the cost. But at the same time Christ works in us changing us into his image. This is a change from being creatures (creations) of God to becoming Sons of God.
henrydirksen.blogspot.com
Tuesday, November 2, 2010
Leadership
Book Review.
Giullani, Rudolph W. Leadership. Miramax Books, Hyperson, New York.
Comment. Henry.
The leadership that Rudy Giullani demonstrated as mayor of NYC during the 9/11 disaster made him no doubt the best known mayor in modern history. Time magazine referred to him as the “mayor of the world”. His story gives support to the idea that disaster reveals leadership it doesn’t develop it. The 9/11 disaster becomes a focal event of Rudy’s presentation. Leadership qualities such as preparedness, accountability, strong beliefs, loyalty, surrounding yourself with great people, under-promising and over-delivering, etc. are all presented with copious examples. The stories of heroism, heart breaking tragedy, inspiring courage, and compassion, make this book a riveting read.
Rudy begins his book with a personal ‘walk through’ of the disaster that took place in NYC on September 11, 2001. As the mayor of the city he demonstrated some very unusual qualities of leadership bringing an amazing level of order and organization during a time of chaos and confusion.
Taking several steps back from the event that becomes an over-arching theme of his treatment of the topic Rudy walks us through his own journey and development as a leader. He was trained as a lawyer and held positions in the Justice Department and the U.S. Attorney’s office. During the eight years that he was mayor of NYC many good things happened. These are presented as part of Rudy’s legacy. The tragedy of September 11/2001 became a real test for the qualities of leadership described in this book.
henrydirksen.blogspot.com
Giullani, Rudolph W. Leadership. Miramax Books, Hyperson, New York.
Comment. Henry.
The leadership that Rudy Giullani demonstrated as mayor of NYC during the 9/11 disaster made him no doubt the best known mayor in modern history. Time magazine referred to him as the “mayor of the world”. His story gives support to the idea that disaster reveals leadership it doesn’t develop it. The 9/11 disaster becomes a focal event of Rudy’s presentation. Leadership qualities such as preparedness, accountability, strong beliefs, loyalty, surrounding yourself with great people, under-promising and over-delivering, etc. are all presented with copious examples. The stories of heroism, heart breaking tragedy, inspiring courage, and compassion, make this book a riveting read.
Rudy begins his book with a personal ‘walk through’ of the disaster that took place in NYC on September 11, 2001. As the mayor of the city he demonstrated some very unusual qualities of leadership bringing an amazing level of order and organization during a time of chaos and confusion.
Taking several steps back from the event that becomes an over-arching theme of his treatment of the topic Rudy walks us through his own journey and development as a leader. He was trained as a lawyer and held positions in the Justice Department and the U.S. Attorney’s office. During the eight years that he was mayor of NYC many good things happened. These are presented as part of Rudy’s legacy. The tragedy of September 11/2001 became a real test for the qualities of leadership described in this book.
henrydirksen.blogspot.com
Tuesday, October 26, 2010
New Song in The Andes
Book Review.
Maust, John. New Song In The Andes. Gospel Missionary Union. 1992. William Carey Library, Pasadena, California.
Comment. Henry.
I have several rather personal ‘interests’ in this biographical resource. In 1951 I arrived at Briercrest Bible Institute as a student. The Klassens had graduated from this school and I heard them report about their work in Chimborazo province. In the mid fifties my wife and I were pursuing plans and doing correspondence with the Gospel Missionary Union as potential missionaries. In the early nineties we did a missions trip to South America and Quito was one of the places where we spent several days. A year later my son and I did a two month work mission in Shell which is not that far from Chimborazo province. In fact while we were there Henry Klassen came to Shell on some ministry related matters.
The Quichua are descendents of the mighty Incas. The first G.M.U. missionaries to the Quichua in Chimborazo province, Ecuador, were Julia Anderson and Ella Ozman. Their field director felt that the Quichua would be more accepting of ladies than men. This happened in 1902.
In Caliata, not far from the provincial capital, Riobamba, the ladies were offered a hut for their home which they shared with a Spanish speaking Quichua grandmother. Learning the Quichua language became their primary focus.
The Quichua were at the bottom of the social structure. Their poverty resulted in poor health. The mortality rate among young children was fifty percent. Any medicines that the ladies could give became an effective avenue to build relationships. The first Carnival that they experienced was very devastating. Drunkenness and resulting violence characterized the event which everyone was expected to attend. Mandatory contributions of liquor and funds for the Carnival fuelled their poverty, not to mention the pain brought on by brawls, etc.
It was not easy for the missionaries to explain the gospel to people who were following a religion that was a mixture of Catholicism and Quichua animism. During the second year of their missionary work the ladies experienced personal tragedy. Ella came down with pneumonia as a result of a difficult trip. There was no medical help for her and she lost her life. This left Julia alone with her very difficult ‘assignment’. Her health was impacted by an attack of small pox that left her disfigured. There were times when her failing health was so severe that she feared she was going insane. Added to these challenges she did not see any converts among the Quichua.
In 1915 Julia married William Woodward, another missionary . His health was poor and he could not tolerate the high altitude of Chimborazo. Their field director, George Fisher, insisted that the work with Quichua be carried on so Julia went back to Caliata by herself while William stayed in the coastal city of Guayaquil. It is baffling to see a missionary given such an assignment by a ‘responsible’ leader(s). In 1926 William died. Julia now focused most of her energy on translating the New Testament into Quichua. When she retired in 1953 this project was not completed but the next year the Quichua/Spanish N.T. reached the Chimborazo Quichua.
A new chapter of Quichua missions began with the arrival of Henry and Pat Klassen in 1953. They worked hard to address the cultural challenges which kept the Quichua from accepting the white man and his message. Henry kept telling these people that he was only a farmer with not much education and therefore not that different from them. The ministry of the Klassens focused on medical care (they established a medical clinic) and teaching these people how to read and write. There were a hand full of converts in the village of El Troje. These converts experienced persecution.
Colta became a centre for concentrated missionary work. The Klassens gave leadership. A school was built along with a medical clinic. The spread of the gospel was impacted by the establishing of a radio station. In the village of San Antonio opposition was overcome in miraculous ways and many were converted. The Quichua were actually being evangelized.
Some national and religious changes that happened during this time also contributed to the growth of Quichua believers. In 1964 political agrarian reform was passed which made it possible for the Quichua to own (buy) land and this did much to elevate their social status. The reforms of Vatican II created an environment in the Roman Catholic Church which was much more accepting of evangelicals. When Quichuas began to accept positions of leadership (pastoral) the movement took on a real indigenous characteristic.
In the early seventies the complete San Bernardo valley was evangelized. In less than ten years the number of Quichua believers went from some 250 to over 20,000. “The Chimbaroza Quichua story became part of a larger movement of God in the South American Andes” (113) touching people in Peru and Bolivia. By the 1980’s the Quichua believers had become a strong indigenous organization.
henrydirksen.blogspot.com
Maust, John. New Song In The Andes. Gospel Missionary Union. 1992. William Carey Library, Pasadena, California.
Comment. Henry.
I have several rather personal ‘interests’ in this biographical resource. In 1951 I arrived at Briercrest Bible Institute as a student. The Klassens had graduated from this school and I heard them report about their work in Chimborazo province. In the mid fifties my wife and I were pursuing plans and doing correspondence with the Gospel Missionary Union as potential missionaries. In the early nineties we did a missions trip to South America and Quito was one of the places where we spent several days. A year later my son and I did a two month work mission in Shell which is not that far from Chimborazo province. In fact while we were there Henry Klassen came to Shell on some ministry related matters.
The Quichua are descendents of the mighty Incas. The first G.M.U. missionaries to the Quichua in Chimborazo province, Ecuador, were Julia Anderson and Ella Ozman. Their field director felt that the Quichua would be more accepting of ladies than men. This happened in 1902.
In Caliata, not far from the provincial capital, Riobamba, the ladies were offered a hut for their home which they shared with a Spanish speaking Quichua grandmother. Learning the Quichua language became their primary focus.
The Quichua were at the bottom of the social structure. Their poverty resulted in poor health. The mortality rate among young children was fifty percent. Any medicines that the ladies could give became an effective avenue to build relationships. The first Carnival that they experienced was very devastating. Drunkenness and resulting violence characterized the event which everyone was expected to attend. Mandatory contributions of liquor and funds for the Carnival fuelled their poverty, not to mention the pain brought on by brawls, etc.
It was not easy for the missionaries to explain the gospel to people who were following a religion that was a mixture of Catholicism and Quichua animism. During the second year of their missionary work the ladies experienced personal tragedy. Ella came down with pneumonia as a result of a difficult trip. There was no medical help for her and she lost her life. This left Julia alone with her very difficult ‘assignment’. Her health was impacted by an attack of small pox that left her disfigured. There were times when her failing health was so severe that she feared she was going insane. Added to these challenges she did not see any converts among the Quichua.
In 1915 Julia married William Woodward, another missionary . His health was poor and he could not tolerate the high altitude of Chimborazo. Their field director, George Fisher, insisted that the work with Quichua be carried on so Julia went back to Caliata by herself while William stayed in the coastal city of Guayaquil. It is baffling to see a missionary given such an assignment by a ‘responsible’ leader(s). In 1926 William died. Julia now focused most of her energy on translating the New Testament into Quichua. When she retired in 1953 this project was not completed but the next year the Quichua/Spanish N.T. reached the Chimborazo Quichua.
A new chapter of Quichua missions began with the arrival of Henry and Pat Klassen in 1953. They worked hard to address the cultural challenges which kept the Quichua from accepting the white man and his message. Henry kept telling these people that he was only a farmer with not much education and therefore not that different from them. The ministry of the Klassens focused on medical care (they established a medical clinic) and teaching these people how to read and write. There were a hand full of converts in the village of El Troje. These converts experienced persecution.
Colta became a centre for concentrated missionary work. The Klassens gave leadership. A school was built along with a medical clinic. The spread of the gospel was impacted by the establishing of a radio station. In the village of San Antonio opposition was overcome in miraculous ways and many were converted. The Quichua were actually being evangelized.
Some national and religious changes that happened during this time also contributed to the growth of Quichua believers. In 1964 political agrarian reform was passed which made it possible for the Quichua to own (buy) land and this did much to elevate their social status. The reforms of Vatican II created an environment in the Roman Catholic Church which was much more accepting of evangelicals. When Quichuas began to accept positions of leadership (pastoral) the movement took on a real indigenous characteristic.
In the early seventies the complete San Bernardo valley was evangelized. In less than ten years the number of Quichua believers went from some 250 to over 20,000. “The Chimbaroza Quichua story became part of a larger movement of God in the South American Andes” (113) touching people in Peru and Bolivia. By the 1980’s the Quichua believers had become a strong indigenous organization.
henrydirksen.blogspot.com
Thursday, October 21, 2010
Is God Still an Englishman? Cole Moreton
Book Review.
Moreton, Cole. Is God Still An Englishman? How we lost our faith (but found new soul). Little,Brown. 2010.
Comment. Henry.
In this resource Cole Moreton, an author, broadcaster and journalist, sets out his answers to the questions, Who are we?, What do we believe?, Where are we going?. He declares that the English have completely lost faith in Christianity, the Church has died, and a uniquely English spirituality has evolved that he identifies as a ‘new soul’. He is also presenting his own personal journey from being a teen-age fundamentalist to becoming a cynical atheist and subscribing to a pagan religion that predated the Christian era of Great Britain. He gives some interesting, accurate, explanations of movements and influencers who have been part of the spiritual scene in G.B. in this past century.
Cole begins his ‘story’ with a presentation of the fairy tale wedding of Charles and Diana which sets the stage for a broader assessment of English society that demonstrated a real lack of integrity and being out of touch with reality. Margaret Thatcher is presented as a supposed champion of “the English God” (56) concept but ended up doing more harm than any other person to kill that concept.
The British religious environment experienced a significant impact through the crusades of Billy Graham in the mid 80’s. Cole actually responded to the ‘altar calls’ at one of the services. He goes on to share his personal experiences as a fundamentalist who experienced it all; in your face evangelism, tongues, healings, etc.
Issues are raised that had national consequences. The British monarchy became an object of criticism and even disgust because of the (mis)behaviour of certain royals. On the Anglican Church scene homosexuality became a very divisive issue. Less controversial changes happened such as the introduction of Sunday shopping.
An imported version of the Toronto Blessing had quite an impact on a number of Anglican congregations. Alpha was something new and an effective method of introducing Christianity to ‘seekers’. The program spread world- wide. American ‘healers’ like Morris Cerullo and Benny Hinn created quite a stir.
Princess Diana’s tragic death became an event that shook the nation. Y2K marked the end of “the Decade of Evangelism”. (269) It was during this time that Cole went through an “anti-conversion experience”. (270)
In the closing chapters the author develops the process of exactly what followed when the nation lost its faith. There was a return to paganism “the ancestral religion of the whole of humanity”. (336) “We may have lost our faith in the old-fashioned God, but we have also found new soul.” (346)
Moreton, Cole. Is God Still An Englishman? How we lost our faith (but found new soul). Little,Brown. 2010.
Comment. Henry.
In this resource Cole Moreton, an author, broadcaster and journalist, sets out his answers to the questions, Who are we?, What do we believe?, Where are we going?. He declares that the English have completely lost faith in Christianity, the Church has died, and a uniquely English spirituality has evolved that he identifies as a ‘new soul’. He is also presenting his own personal journey from being a teen-age fundamentalist to becoming a cynical atheist and subscribing to a pagan religion that predated the Christian era of Great Britain. He gives some interesting, accurate, explanations of movements and influencers who have been part of the spiritual scene in G.B. in this past century.
Cole begins his ‘story’ with a presentation of the fairy tale wedding of Charles and Diana which sets the stage for a broader assessment of English society that demonstrated a real lack of integrity and being out of touch with reality. Margaret Thatcher is presented as a supposed champion of “the English God” (56) concept but ended up doing more harm than any other person to kill that concept.
The British religious environment experienced a significant impact through the crusades of Billy Graham in the mid 80’s. Cole actually responded to the ‘altar calls’ at one of the services. He goes on to share his personal experiences as a fundamentalist who experienced it all; in your face evangelism, tongues, healings, etc.
Issues are raised that had national consequences. The British monarchy became an object of criticism and even disgust because of the (mis)behaviour of certain royals. On the Anglican Church scene homosexuality became a very divisive issue. Less controversial changes happened such as the introduction of Sunday shopping.
An imported version of the Toronto Blessing had quite an impact on a number of Anglican congregations. Alpha was something new and an effective method of introducing Christianity to ‘seekers’. The program spread world- wide. American ‘healers’ like Morris Cerullo and Benny Hinn created quite a stir.
Princess Diana’s tragic death became an event that shook the nation. Y2K marked the end of “the Decade of Evangelism”. (269) It was during this time that Cole went through an “anti-conversion experience”. (270)
In the closing chapters the author develops the process of exactly what followed when the nation lost its faith. There was a return to paganism “the ancestral religion of the whole of humanity”. (336) “We may have lost our faith in the old-fashioned God, but we have also found new soul.” (346)
Saturday, October 9, 2010
Seeking God
Book Review.
DeWaal, Esther. Seeking God. The way of St. Benedict. Harper Collins Religious. 1996.
Comment. Henry.
Esther is a British historian who has been recognized with an honorary doctorate degree for her work in making the way of St. Benedict accessible to lay men and women. Esther’s religion comes from the Anglican tradition.
As a ‘compendium’ to my reading of this book, I also viewed a DVD done by a BBC film crew. It is called ‘The Monastery” and is made up of three ‘episodes’ each being around an hour in viewing time. Six men were selected from a large number of volunteers to spend 40 days at Worth Abbey, a St Benedict monastery in Sussex. They were non Catholics and represented a great variety of ‘life experiences’. Together, they experienced a crash course in Benedictine living. Anthony came from a life of publishing in London. Peter was a retired teacher. Gary came from Ireland, a committed Christian who as a young adult had spent twelve years in prison. Tony worked for an organization as a soft porn producer. Nicholas was a PhD student who had spent some time as a Buddhist monk. The personal and inter-personal conflicts that happened to these men during their time at the Abbey are explored in the episodes. The whole presentation becomes a very interesting explanation of Benedictine life from the point of view of an ‘outsider’ and from the monks. Apparently the reading of Esther’s book was an assignment given to the men before they arrived at the Abbey.
St Benedict was born around 480 in a family of high station. He left his studies in Rome to live in a cave as a hermit. He was never a priest himself. He received food from a monk who agreed to keep his whereabouts a secret. He was discovered by some disciples with whom he established monasteries. He settled in Monte Cassino with a group of monks. His sister, St Scholastica, lived nearby with her community of nuns. His life is described by St Gregory in the “Dialogues”. (3) For St Benedict the monastery became a community of love.
There are three Benedictine vows: “obedience, stability and conversatio morum”. (13) Followers of St Benedict are described as “recruits for the army, workmen in God’s workshop, pilgrims and disciples”. (13) The appeal is to ordinary people. The goal of the Rule (of Benedict) is to “put nothing before the service of Christ”. (19)
The Rule begins with listening, an essential of learning. It requires “every fibre of our being”. (27) Obedience and serving are always preceded by hearing and listening. These lead to serenity and freedom.
The standards of the vow of stability are presented without apology. The choice to enter (the order) comes with non-negotiable commitments. Enclosure (which may seem prison like) is fundamental to stability.
“St Benedict’s concept of conversatio morum can be interpreted as a commitment to total inner transformation of one sort or another.” (54) There can be no new life without change. Life in the monastery is built around a rhythm of prayer, study and work that accommodates body, soul and spirit. Benedictine monks are challenged with a life of moderation concerning material things. St Benedict was very much opposed to private ownership which he considered a vice. “Material things are sacramenta, symbols that reveal the beauty and the goodness of their creator.” (88) People are to be served as representatives of God, in whose image they are made, with love and humility. “St Benedict finds Christ in people.” (99)
Authority is explained as a responsibility of love, not a system to facilitate management and control. “Prayer lies at the very heart of Benedictine life.” (129) It is explained as “a continuing dialogue with Christ”. (131) The reading of Scripture is fundamental to this conversation.
Note: I want to make a few follow up comments about the DVD I referred to in my opening comment. Having ‘lay people’ spend time in a monastery was probably unique to everyone in the “experiment”. All the visitors spoke of their experience as being positive. It would be interesting to hear from the film crew regarding their observations. The book and the DVD are an effective resource
DeWaal, Esther. Seeking God. The way of St. Benedict. Harper Collins Religious. 1996.
Comment. Henry.
Esther is a British historian who has been recognized with an honorary doctorate degree for her work in making the way of St. Benedict accessible to lay men and women. Esther’s religion comes from the Anglican tradition.
As a ‘compendium’ to my reading of this book, I also viewed a DVD done by a BBC film crew. It is called ‘The Monastery” and is made up of three ‘episodes’ each being around an hour in viewing time. Six men were selected from a large number of volunteers to spend 40 days at Worth Abbey, a St Benedict monastery in Sussex. They were non Catholics and represented a great variety of ‘life experiences’. Together, they experienced a crash course in Benedictine living. Anthony came from a life of publishing in London. Peter was a retired teacher. Gary came from Ireland, a committed Christian who as a young adult had spent twelve years in prison. Tony worked for an organization as a soft porn producer. Nicholas was a PhD student who had spent some time as a Buddhist monk. The personal and inter-personal conflicts that happened to these men during their time at the Abbey are explored in the episodes. The whole presentation becomes a very interesting explanation of Benedictine life from the point of view of an ‘outsider’ and from the monks. Apparently the reading of Esther’s book was an assignment given to the men before they arrived at the Abbey.
St Benedict was born around 480 in a family of high station. He left his studies in Rome to live in a cave as a hermit. He was never a priest himself. He received food from a monk who agreed to keep his whereabouts a secret. He was discovered by some disciples with whom he established monasteries. He settled in Monte Cassino with a group of monks. His sister, St Scholastica, lived nearby with her community of nuns. His life is described by St Gregory in the “Dialogues”. (3) For St Benedict the monastery became a community of love.
There are three Benedictine vows: “obedience, stability and conversatio morum”. (13) Followers of St Benedict are described as “recruits for the army, workmen in God’s workshop, pilgrims and disciples”. (13) The appeal is to ordinary people. The goal of the Rule (of Benedict) is to “put nothing before the service of Christ”. (19)
The Rule begins with listening, an essential of learning. It requires “every fibre of our being”. (27) Obedience and serving are always preceded by hearing and listening. These lead to serenity and freedom.
The standards of the vow of stability are presented without apology. The choice to enter (the order) comes with non-negotiable commitments. Enclosure (which may seem prison like) is fundamental to stability.
“St Benedict’s concept of conversatio morum can be interpreted as a commitment to total inner transformation of one sort or another.” (54) There can be no new life without change. Life in the monastery is built around a rhythm of prayer, study and work that accommodates body, soul and spirit. Benedictine monks are challenged with a life of moderation concerning material things. St Benedict was very much opposed to private ownership which he considered a vice. “Material things are sacramenta, symbols that reveal the beauty and the goodness of their creator.” (88) People are to be served as representatives of God, in whose image they are made, with love and humility. “St Benedict finds Christ in people.” (99)
Authority is explained as a responsibility of love, not a system to facilitate management and control. “Prayer lies at the very heart of Benedictine life.” (129) It is explained as “a continuing dialogue with Christ”. (131) The reading of Scripture is fundamental to this conversation.
Note: I want to make a few follow up comments about the DVD I referred to in my opening comment. Having ‘lay people’ spend time in a monastery was probably unique to everyone in the “experiment”. All the visitors spoke of their experience as being positive. It would be interesting to hear from the film crew regarding their observations. The book and the DVD are an effective resource
Tuesday, September 28, 2010
Jesus Died for This?
Book Review.
Garrison, Becky. Jesus Dies For This? A satirist’s search for the risen Christ. Zondervan. 2010.
B.G.- Becky is a contributing editor for Sojourners. Her writings are described as ‘odd and sundry publications’.
Comment. Henry.
The reading of this book has been my introduction to religious satirists. I must say that I am not really comfortable with that literary approach for presenting spiritual truth so the reading has been a learning curve for me. The writings and activities of religious activists and satirists probably bring some element of balance to our spiritual environment. Satire, like humour, creates discomfort and/or stress when it is used as a weapon not a tool. Becky comes from a position of Episcopalian views that are not supportive of evangelicals generally. (Billy Graham is one evangelical that is exempt from her ‘barbs’.) Her ‘search for the risen Christ’ is very genuine and that gives validity to her observations. She describes her writings as ‘patches’ of a blanket, i.e. experiences that take her literally all over the map.
On her ‘pilgrimage’ to the Holy Land Becky she focuses on the distracting commercialism that has nothing to do with historical Christianity. “Despite all the spiritual silliness that abounds throughout the Holy Land, this sacred soil smiles. Dirty... dusty... delivered. For in this grit and grime, God becomes real and revealed.” (37)
She describes the Book Expo America conference in NYC as “holy hucksters pushing the latest faith fads”. (43) During a visit to the U.K. Becky took in the “Greenbelt” (53) experience. “These services seemed more real than many of the megawatt and watered-down worship services I experienced back in the States.” (57) She visited a number of sites in Ireland that are a part of Celtic Christianity.
Becky’s ten-day press trip to Jordan during Ramadan introduced her to “a country rich in history but poor in capital”.
During her involvement at “Soularize 2007” in Florida she gained a greater appreciation for presenters like N.T.Wright, Brennan Manning and Jim Palmer.
In November 2007, Becky’s book “Rising from the Ashes: Rethinking Church”, was launched by Church Publishing at the American Academy of Religious/Society of Biblical Literature in San Diego. From the heavy weights of San Diego she moved on to sin-city Los Vegas and ended up taking in the Robert Schuller Christmas extravaganza. These were great venues for serious satire.
Becky gives us a brief look into her family history, including her challenge of growing up in a dysfunctional family and becoming an orphan at seventeen. Roger Williams who made substantial contributions to early American state/church issues and government constitutions was one of Becky’s ancestors.
Becky visits the west coast cities of Seattle and Portland. Karen Ward pastors the Church of the Apostle (COTA) that becomes a positive experience for Becky. She really puts the screws to the “Mark Driscoll Show”. In Portland some time is spent with Kurt Neilson and Saint Peter and Paul Episcopal Church. She appreciated a visit to the National Sanctuary of Our Sorrowful Mother, the Grotto.
On to Minneapolis with a stop at Mark Van Steenwyk’s Mission Deo “an Anabaptist lay intentional community”. (202) Back in NYC Becky covered the, “A Night of Hope with Joel & Victoria (Osteen)” in Yankee Stadium. To call this event a service, having charged $15 admission and then asking for an offering on top of that, did not sit well with our religious satirist.
Becky summarizes her writings as a “small smattering of snapshots and photos of empires that turned my stomach. What if we all took our cameras and photographed what the body of Christ looks like to each of us? That would be a slide show worth watching.” (217)
hdirksen.blogspot.com
Garrison, Becky. Jesus Dies For This? A satirist’s search for the risen Christ. Zondervan. 2010.
B.G.- Becky is a contributing editor for Sojourners. Her writings are described as ‘odd and sundry publications’.
Comment. Henry.
The reading of this book has been my introduction to religious satirists. I must say that I am not really comfortable with that literary approach for presenting spiritual truth so the reading has been a learning curve for me. The writings and activities of religious activists and satirists probably bring some element of balance to our spiritual environment. Satire, like humour, creates discomfort and/or stress when it is used as a weapon not a tool. Becky comes from a position of Episcopalian views that are not supportive of evangelicals generally. (Billy Graham is one evangelical that is exempt from her ‘barbs’.) Her ‘search for the risen Christ’ is very genuine and that gives validity to her observations. She describes her writings as ‘patches’ of a blanket, i.e. experiences that take her literally all over the map.
On her ‘pilgrimage’ to the Holy Land Becky she focuses on the distracting commercialism that has nothing to do with historical Christianity. “Despite all the spiritual silliness that abounds throughout the Holy Land, this sacred soil smiles. Dirty... dusty... delivered. For in this grit and grime, God becomes real and revealed.” (37)
She describes the Book Expo America conference in NYC as “holy hucksters pushing the latest faith fads”. (43) During a visit to the U.K. Becky took in the “Greenbelt” (53) experience. “These services seemed more real than many of the megawatt and watered-down worship services I experienced back in the States.” (57) She visited a number of sites in Ireland that are a part of Celtic Christianity.
Becky’s ten-day press trip to Jordan during Ramadan introduced her to “a country rich in history but poor in capital”.
During her involvement at “Soularize 2007” in Florida she gained a greater appreciation for presenters like N.T.Wright, Brennan Manning and Jim Palmer.
In November 2007, Becky’s book “Rising from the Ashes: Rethinking Church”, was launched by Church Publishing at the American Academy of Religious/Society of Biblical Literature in San Diego. From the heavy weights of San Diego she moved on to sin-city Los Vegas and ended up taking in the Robert Schuller Christmas extravaganza. These were great venues for serious satire.
Becky gives us a brief look into her family history, including her challenge of growing up in a dysfunctional family and becoming an orphan at seventeen. Roger Williams who made substantial contributions to early American state/church issues and government constitutions was one of Becky’s ancestors.
Becky visits the west coast cities of Seattle and Portland. Karen Ward pastors the Church of the Apostle (COTA) that becomes a positive experience for Becky. She really puts the screws to the “Mark Driscoll Show”. In Portland some time is spent with Kurt Neilson and Saint Peter and Paul Episcopal Church. She appreciated a visit to the National Sanctuary of Our Sorrowful Mother, the Grotto.
On to Minneapolis with a stop at Mark Van Steenwyk’s Mission Deo “an Anabaptist lay intentional community”. (202) Back in NYC Becky covered the, “A Night of Hope with Joel & Victoria (Osteen)” in Yankee Stadium. To call this event a service, having charged $15 admission and then asking for an offering on top of that, did not sit well with our religious satirist.
Becky summarizes her writings as a “small smattering of snapshots and photos of empires that turned my stomach. What if we all took our cameras and photographed what the body of Christ looks like to each of us? That would be a slide show worth watching.” (217)
hdirksen.blogspot.com
Monday, September 20, 2010
Byzantium.
Book Review.
Lawhead, Stephen R. Byzantium. Harper Prism. 1996.
S.L.- Born and raised in the U.S.A., moved to Great Britain to research Celtic legend. He lives in Oxford.
Comment. Henry.
It is not my intention to do a review of this novel but merely a comment of my experience as a recreational reader.
When I began my “project” of doing book reviews and sending those reviews to a group of interested readers, I received this advice from a friend in Odessa, Texas, who I have never met, who happens to be an author. “Try to avoid becoming myopic in your reading.” Reading a novel is an attempt to deal with that ‘problem’.
Here is a gripping story told by gifted story teller. The historical material is fascinating describing life in medieval times. We learn about life in an Irish monastery. The Vikings of Danish origins, the Sea Wolves, add great drama to the story. The mission of the monks takes us to the seat of power of the Holy Roman Empire, Constantinople (Byzantium) and many other interesting places.
Not only do we learn about monks and barbarians, the story line takes us deep into the devastating religious confrontation between Christianity and its militant leaders and the champions of Islam. There is ample violence, heroism, involving everything from murder to martyrdom. (These are not topics that are big on my list of things to read about.)
The reading of this novel increased my appreciation of the challenges for those who sought after justice and peace in another time and culture regardless of their religious persuasions. I.e. to hear about how people have ‘lost their faith’ is one thing, but to learn of how one’s faith has been destroyed is something else.
This experience may result in an expansion of my choice of books as I continue in one of my retirement hobbies, recreational reading.
henrydirksen.blogspot.com
Lawhead, Stephen R. Byzantium. Harper Prism. 1996.
S.L.- Born and raised in the U.S.A., moved to Great Britain to research Celtic legend. He lives in Oxford.
Comment. Henry.
It is not my intention to do a review of this novel but merely a comment of my experience as a recreational reader.
When I began my “project” of doing book reviews and sending those reviews to a group of interested readers, I received this advice from a friend in Odessa, Texas, who I have never met, who happens to be an author. “Try to avoid becoming myopic in your reading.” Reading a novel is an attempt to deal with that ‘problem’.
Here is a gripping story told by gifted story teller. The historical material is fascinating describing life in medieval times. We learn about life in an Irish monastery. The Vikings of Danish origins, the Sea Wolves, add great drama to the story. The mission of the monks takes us to the seat of power of the Holy Roman Empire, Constantinople (Byzantium) and many other interesting places.
Not only do we learn about monks and barbarians, the story line takes us deep into the devastating religious confrontation between Christianity and its militant leaders and the champions of Islam. There is ample violence, heroism, involving everything from murder to martyrdom. (These are not topics that are big on my list of things to read about.)
The reading of this novel increased my appreciation of the challenges for those who sought after justice and peace in another time and culture regardless of their religious persuasions. I.e. to hear about how people have ‘lost their faith’ is one thing, but to learn of how one’s faith has been destroyed is something else.
This experience may result in an expansion of my choice of books as I continue in one of my retirement hobbies, recreational reading.
henrydirksen.blogspot.com
Monday, September 13, 2010
Unwritten
Book Review.
Baergen, John and Lorraine. With Malcolm Petch UnWritten. There’s still hope for your greater dream. Unwritten Ventures. 2010. Printed by First Choice Books.
Comment. Henry.
Having known John and Lorraine and their family for over 25 years and been volunteers (my wife and I) at the Leadership Centre for about ten years, I found this book a most fascinating read. Our lives have been impacted by their leadership and friendship. This is a riveting story of tragedy, survival and overcoming challenges that most of us only read about. John and Lorraine have impacted thousands of people positively with their ministry. Although that ministry has had many different ‘faces’ the results have been similar. At the time of writing they have begun yet another unique ministry that marks another chapter of their productive lives.
The Baergen story centers on a horrific automobile that happened on New Year’s Day 1981 that totally changed the lives of John and Lorraine and their boys Byron and Brent. During that first week after the accident all of them were in hospital with lives hanging in a balance between life and death.
Prior to the ‘crash’ John and Lorraine were living busy lives that involved several businesses including operating a large farm in the Peace River area of Alberta. They had become involved in doing friendship evangelism through hosting home barbeques and bring in speakers to present a gospel message. Dr. Terry Winter became a frequent speaker, a trusted friend, and a spiritual mentor to them.
Lorraine spent her hospital stay in the small town of Whitecourt, two hours from Edmonton. John and the boys had been airlifted to the Royal Alex hospital in Edmonton. After being discharged Lorraine moved in with some friends in Edmonton, Jack and Carol Klemke, who lived not far from the hospital. She spent her days at the hospital.
Each member of the family had sustained severe injuries in the accident. (They were hit by a drunk driver.) Lorraine had received severe facial injuries and broken ribs. John had multiple fractures and other injuries to the extent that he was not expected to live. Byron had severe head injuries and was in a coma. Brent had a lacerated scalp and a fractured leg and pelvis. Lorraine was the first to be discharged from hospital. She had been there a week. Then Brent left hospital to live temporarily with his grandparents. He was still in a body cast. Some months later John was discharged, having to use two canes to get around. Finally, after ten months, Byron was discharged. The hospital psychologist recommended strongly that he be placed in an institution. There was no way John and Lorraine were prepared to do that.
The road to recovery and/or rehabilitation is an ongoing story of challenges, setbacks, victories and “unwritten” chapters of the Baergen experiences. Several striking chapter headings, “Silence Deafens (93) and Silence Amplifies (99)”, give some indication of the challenges they had to cope with. There were significant financial set-backs that impacted recovery. They had their share of ‘Job’s comforters’. Major obstacles in family relationships were part of recovery and adjustments.
Several years after the crash the family moved to Kelowna and a new chapter of their lives began. For a brief period John and Lorraine joined the staff of a church in Edmonton. When they returned to Kelowna they became involved in a unique ministry to church leaders across the country. They led the Leadership Development organization which for the last number of years included Willow Creek Canada. It is through this organization that they have had a significant influence on the Canadian church scene.
In recent months John and Lorraine have entered yet another chapter in their lives as they give leadership to a ministry that is appropriately named “Unwritten Ministries. The story goes on!
henrydirksen.blogspot.com
Baergen, John and Lorraine. With Malcolm Petch UnWritten. There’s still hope for your greater dream. Unwritten Ventures. 2010. Printed by First Choice Books.
Comment. Henry.
Having known John and Lorraine and their family for over 25 years and been volunteers (my wife and I) at the Leadership Centre for about ten years, I found this book a most fascinating read. Our lives have been impacted by their leadership and friendship. This is a riveting story of tragedy, survival and overcoming challenges that most of us only read about. John and Lorraine have impacted thousands of people positively with their ministry. Although that ministry has had many different ‘faces’ the results have been similar. At the time of writing they have begun yet another unique ministry that marks another chapter of their productive lives.
The Baergen story centers on a horrific automobile that happened on New Year’s Day 1981 that totally changed the lives of John and Lorraine and their boys Byron and Brent. During that first week after the accident all of them were in hospital with lives hanging in a balance between life and death.
Prior to the ‘crash’ John and Lorraine were living busy lives that involved several businesses including operating a large farm in the Peace River area of Alberta. They had become involved in doing friendship evangelism through hosting home barbeques and bring in speakers to present a gospel message. Dr. Terry Winter became a frequent speaker, a trusted friend, and a spiritual mentor to them.
Lorraine spent her hospital stay in the small town of Whitecourt, two hours from Edmonton. John and the boys had been airlifted to the Royal Alex hospital in Edmonton. After being discharged Lorraine moved in with some friends in Edmonton, Jack and Carol Klemke, who lived not far from the hospital. She spent her days at the hospital.
Each member of the family had sustained severe injuries in the accident. (They were hit by a drunk driver.) Lorraine had received severe facial injuries and broken ribs. John had multiple fractures and other injuries to the extent that he was not expected to live. Byron had severe head injuries and was in a coma. Brent had a lacerated scalp and a fractured leg and pelvis. Lorraine was the first to be discharged from hospital. She had been there a week. Then Brent left hospital to live temporarily with his grandparents. He was still in a body cast. Some months later John was discharged, having to use two canes to get around. Finally, after ten months, Byron was discharged. The hospital psychologist recommended strongly that he be placed in an institution. There was no way John and Lorraine were prepared to do that.
The road to recovery and/or rehabilitation is an ongoing story of challenges, setbacks, victories and “unwritten” chapters of the Baergen experiences. Several striking chapter headings, “Silence Deafens (93) and Silence Amplifies (99)”, give some indication of the challenges they had to cope with. There were significant financial set-backs that impacted recovery. They had their share of ‘Job’s comforters’. Major obstacles in family relationships were part of recovery and adjustments.
Several years after the crash the family moved to Kelowna and a new chapter of their lives began. For a brief period John and Lorraine joined the staff of a church in Edmonton. When they returned to Kelowna they became involved in a unique ministry to church leaders across the country. They led the Leadership Development organization which for the last number of years included Willow Creek Canada. It is through this organization that they have had a significant influence on the Canadian church scene.
In recent months John and Lorraine have entered yet another chapter in their lives as they give leadership to a ministry that is appropriately named “Unwritten Ministries. The story goes on!
henrydirksen.blogspot.com
Thursday, August 26, 2010
The Power of a Whisper.
Book Review.
Hybels, Bill. The Power of a Whisper. Hearing God. Having the guts to respond. Zondervan. 2010
Comment. Henry.
Bill Hybels has become somewhat of a household name among evangelicals. His ministry as senior pastor of Willow Creek Community and his position as board-chair of the Willow Association that does leadership training have given him status among church leaders. In this book he makes a passionate plea for Christ-followers to become aware of and respond to how God reveals himself and his will through what he defines as “whispers”. This is a very practical, simply written handbook for godly living.
Drawing from his personal experience and the experience of those who have been a part of his extensive ministry, Bill shares about how God communicates with his children (through ‘whispers’) to provide direction, empowerment, and encouragement.
Bill presents five “filters” (98) or guidelines that will give authenticity to his ‘whispers’. “1. Is the prompting from God? 2. Is it Scriptural? 3. Is it wise? 4. Is it in tune with your own character? 5. What do people you trust most think about it? (98-105)
God’s Word is filled with whispers hidden in the text. We do well to familiarize ourselves with that Word even to the point of memorizing passages that focus on spiritual growth, e.g. salvation, assurance, temptation, guidance, wisdom, etc.
During times of extreme darkness, insurmountable challenges, we need to remind ourselves of three fundamental truths about God. “He is near. God speaks. God seeks.” (152-156). Bill shares some principles learned from God’s ‘whispers’ about parenting. Listening to fellow believers is an important part of hearing from God. He speaks to us through others.
Bill is very clear on the following; when we listen carefully for God’s whispers, hear those whispers, and respond to them, we will experience the kind of life that God has planned for us as His children.
Hybels, Bill. The Power of a Whisper. Hearing God. Having the guts to respond. Zondervan. 2010
Comment. Henry.
Bill Hybels has become somewhat of a household name among evangelicals. His ministry as senior pastor of Willow Creek Community and his position as board-chair of the Willow Association that does leadership training have given him status among church leaders. In this book he makes a passionate plea for Christ-followers to become aware of and respond to how God reveals himself and his will through what he defines as “whispers”. This is a very practical, simply written handbook for godly living.
Drawing from his personal experience and the experience of those who have been a part of his extensive ministry, Bill shares about how God communicates with his children (through ‘whispers’) to provide direction, empowerment, and encouragement.
Bill presents five “filters” (98) or guidelines that will give authenticity to his ‘whispers’. “1. Is the prompting from God? 2. Is it Scriptural? 3. Is it wise? 4. Is it in tune with your own character? 5. What do people you trust most think about it? (98-105)
God’s Word is filled with whispers hidden in the text. We do well to familiarize ourselves with that Word even to the point of memorizing passages that focus on spiritual growth, e.g. salvation, assurance, temptation, guidance, wisdom, etc.
During times of extreme darkness, insurmountable challenges, we need to remind ourselves of three fundamental truths about God. “He is near. God speaks. God seeks.” (152-156). Bill shares some principles learned from God’s ‘whispers’ about parenting. Listening to fellow believers is an important part of hearing from God. He speaks to us through others.
Bill is very clear on the following; when we listen carefully for God’s whispers, hear those whispers, and respond to them, we will experience the kind of life that God has planned for us as His children.
Saturday, August 21, 2010
Christianity's Dangerous Idea
Book Review.
McGrath, Alister. Christianity’s Dangerous Idea. (“A grand narrative of the origins and development of Protestantism.” 461) Harper Collins 2008
A.M.-a historian, biochemist, and Christian theologian. Long-time professor at Oxford holds the Chair in theology, ministry, and education at the University of London.
Comment. Henry.
It has been almost 60 years ago since I have done a course involving the topic of the Protestant Reformation. Having read this resource gives me the feeling that I have actually audited a course. This is a good read on several levels. It is history, a favourite of mine. It is relevant, explaining the Reformation’s long time impact, i.e. Protestantism. It is practical as it addresses the ongoing challenges of biblical interpretations for Christians of today. The “Dangerous Idea”, very simply put is that ‘individuals are competent to understand and apply God’s Word to themselves and their world’.
My apologies for the rather ‘lengthy’ review. It is a lengthy resource, over 550 pages.
“Luther’s radical doctrine of the priesthood of all believers empowered individual believers.” (3) This is dangerous stuff! It made possible a “radical form of Christianity”. (4)
During the Middle Ages and into the Renaissance “the church was the only international agency to posses any significant credibility or influence”. (18) Erasmus’ book “the Handbook of the Christian Soldier” (15030 had a profound impact on educated lay people.. Cisneros had a major role in the reform of the Spanish church in the fifteenth century. There was evidence of pending reform in the rest of Europe. The advent of printing created an important vehicle for ideas of change becoming more wide-spread.
Renaissance humanism was focused on a return to the original texts (especially the N.T.) to determine correct interpretation. There was a “rise of a new conception of humanity (and) its place in the cosmos”. (34) i.e. Manifesto of the Renaissance, 1456.
Luther’s development of his idea of justification by faith became an “intellectual powerhouse” (39) of the Reformation. His attack on indulgences became a trigger for reform, e.g. consubstantiation cf transubstantiation. It was during his ‘stay’ (kidnapping) at Wartburg Castle that he developed many of his reform ideas. For him they were not so much an attack on the Church but rather “a vision of the gospel that provided a comprehensive foundation for the restructuring of Christian belief and practice”.
“The Reformation is best conceived as a series of initially independent reforming movements.” (62) i.e. Protestantism. Zwingli headed up a Swiss alternative in Zurich of the Reformation. Many cities in Germany had their alternatives led by resident reformers. A radical alternative rose up in the form of Anabaptism. Anabaptists were accused of spawning a revolution when they seized Munster and made it their ‘New Jerusalem’.
After Luther’s death Charles V made an unsuccessful attempt to restore Catholicism in Germany. The Religious Peace of Augsburg (1555) gave the ruler of each territory the choice of which religion he would follow. This gave Lutheranism a new identity.
John Calvin became an architect of Protestantism. His book, “the Institutes” became a significant document for the “moulding of reformed Christianity”. (92 Geneva became the centre of Reformed Protestantism, also called Calvinism. We now have three forms of Protestantism, Lutheranism, Anabaptism, and Calvinism.
Protestantism in England took the form of Anglicanism. There were extremes of reformed Catholicism and fanatic Puritanism that were part of this development.
As Protestantism spread the Catholic Church responded with the Counter-Reformation. Its violence unified Protestantism. From the 16th to the 18th centuries England had a vital role in the development of Protestantism. It was a time of “war, peace, and disinterest”. (127)
Protestantism came to the Americas as a Huguenot settlement in Fort Caroline, Florida, in 1562. It did not survive. New England Protestantism was firmly established from 1627 to 1640. It had to weather strong resistance from Roman Catholicism during the 17th and 18th centuries.
Protestantism spread globally in the 19th century through the missionary movement. The development in Africa, Asia, and the South Pacific is traced. Evangelistic efforts among the Native Americans came in part as a result of the Great Awakenings. The “classic era of Protestantism” (196) came to an end with the outbreak of WW1.
“The Bible has a special place in the Christian life on an account of its witness to Jesus Christ rather than its specific identity as a text.” (199) this principle is expressed by to subsidiary ideas, “sufficiency of scripture and clarity of scripture”. (203) The Apocrypha were no included in the Protestant Bible. The correct interpretation of the Bible is an ongoing challenge for Protestants. Tradition became a strong appeal for some consistency in interpretation.
Interpretation has indeed become a thorny issue in such matters as infallibility, inerrancy, heresy, orthodoxy, etc. Commands, especially in the O.T. may be distinguished as “moral and/or cultic”. (222) Creeds, confessions, and persons of influence (preachers and theologians) will with some represent authority. Justification by faith is a distinctive belief of Protestantism. “The preaching of the word of God and the proper administration of the sacraments” (253) became the responsibility of the church according to the early reformers. There have been many debates around the meaning and practice of sacraments. Protestantism is quite divided on issues such as predestination and events of the last times.
Protestant church organizations come in many forms, “Episcopal, Presbyterian, and Congregational”. (218) The World Council of Churches was an attempt to encourage ecumenicalism and denominational mergers. Worship has gone through some significant changes in Protestantism. The pulpit (preaching) replaced the altar (sacraments). There was controversy when hymnody and music became prominent in worship even though it added a level of involvement of the congregation.
There are five models that represent Protestantism and its interaction with culture. “1. Christ Against Culture, e.g. the Amish. 2. The Christ of Culture, e.g. liberal Protestantism. 3.Christ Above Culture, Paul Tillich. 4. Christ and Culture in Paradox. 5. Christ the Transformer of Culture- culture’s conversion to Christ.” (314-318) Social engagement was practiced in a variety of ways by Protestantism. “The birth of Protestantism coincided with the beginning of the end of Christendom.” (326) The spirit of capitalism, the work ethic, the value of education, and the place (status) of the woman were some of the results of Protestantism.
In its early stages Protestantism was an enemy of the arts and natural sciences. Modern Christian thought was very opposed to Darwinism. Four explanations of creation were part of modern American evangelicalism; “Young Earth Creationism, Old Earth Creationism, Intelligent Design, and Evolutionary Theism.” (383-385)
The twentieth century brought changes such as fundamentalism. “Fundamentalism in any context takes form when members of already conservative or traditional movements experience threat.” Martin Marty. After WW2 there was a development of evangelicalism that was committed to “a positive engagement with culture”, (395) e.g. Billy Graham. Carl Henry, Fuller Theological Seminary. The period, 1960-1990, has been described as “a new reformation?- revisionist Protestantism”. (397) In the U.S. denominationalism has experienced a steady decline in the second half of the 20th century.
“Pentecostalism in its various forms is now the largest single Christian group apart from Catholicism and outnumbers the sum total of all other forms of Protestantism.” (415) In America it began in the Azusa Street Mission in Los Angeles. There is an emerging scholarly understanding of Pentecostalism that places its historical origins in many other countries. ‘Tongues’, a distinctive of Pentecostalism, gives it an egalitarian appeal. “It is an oral religion.” (428) A theology that is devoid of experience produces “text oriented believers”. (430)
“The numerical centre of Christianity is now predominantly in the global South.” (439) This is the result of missionaries realizing “the need to express and embody the gospel in a manner appropriate to a local culture rather than imposing a certain (western) vision of the gospel upon that culture.” (442) The gospel has gone through an “indigenization”. (441) This has happened in Africa and South Korea and is happening in Latin American countries. Pentecostalism has given its flavour to this form of Protestantism.
The word ‘mutation’ is used to help understand the continual changes that have taken place in Protestantism. “Pentecostalism represents the outcome of a seemingly small change in how Protestantism reads the Bible.” (462) This change concept is captured by the great Puritan theologian as he gave his farewell sermon to those who embarked on the Mayflower; “I am verily persuaded the Lord hath more truth yet to be break forth out of His Holy Word.” “When did diversity degenerate into deviation?” (468) Religion needs to be recognized as a legitimate force.
www.henrydirksen.blogspot.com
McGrath, Alister. Christianity’s Dangerous Idea. (“A grand narrative of the origins and development of Protestantism.” 461) Harper Collins 2008
A.M.-a historian, biochemist, and Christian theologian. Long-time professor at Oxford holds the Chair in theology, ministry, and education at the University of London.
Comment. Henry.
It has been almost 60 years ago since I have done a course involving the topic of the Protestant Reformation. Having read this resource gives me the feeling that I have actually audited a course. This is a good read on several levels. It is history, a favourite of mine. It is relevant, explaining the Reformation’s long time impact, i.e. Protestantism. It is practical as it addresses the ongoing challenges of biblical interpretations for Christians of today. The “Dangerous Idea”, very simply put is that ‘individuals are competent to understand and apply God’s Word to themselves and their world’.
My apologies for the rather ‘lengthy’ review. It is a lengthy resource, over 550 pages.
“Luther’s radical doctrine of the priesthood of all believers empowered individual believers.” (3) This is dangerous stuff! It made possible a “radical form of Christianity”. (4)
During the Middle Ages and into the Renaissance “the church was the only international agency to posses any significant credibility or influence”. (18) Erasmus’ book “the Handbook of the Christian Soldier” (15030 had a profound impact on educated lay people.. Cisneros had a major role in the reform of the Spanish church in the fifteenth century. There was evidence of pending reform in the rest of Europe. The advent of printing created an important vehicle for ideas of change becoming more wide-spread.
Renaissance humanism was focused on a return to the original texts (especially the N.T.) to determine correct interpretation. There was a “rise of a new conception of humanity (and) its place in the cosmos”. (34) i.e. Manifesto of the Renaissance, 1456.
Luther’s development of his idea of justification by faith became an “intellectual powerhouse” (39) of the Reformation. His attack on indulgences became a trigger for reform, e.g. consubstantiation cf transubstantiation. It was during his ‘stay’ (kidnapping) at Wartburg Castle that he developed many of his reform ideas. For him they were not so much an attack on the Church but rather “a vision of the gospel that provided a comprehensive foundation for the restructuring of Christian belief and practice”.
“The Reformation is best conceived as a series of initially independent reforming movements.” (62) i.e. Protestantism. Zwingli headed up a Swiss alternative in Zurich of the Reformation. Many cities in Germany had their alternatives led by resident reformers. A radical alternative rose up in the form of Anabaptism. Anabaptists were accused of spawning a revolution when they seized Munster and made it their ‘New Jerusalem’.
After Luther’s death Charles V made an unsuccessful attempt to restore Catholicism in Germany. The Religious Peace of Augsburg (1555) gave the ruler of each territory the choice of which religion he would follow. This gave Lutheranism a new identity.
John Calvin became an architect of Protestantism. His book, “the Institutes” became a significant document for the “moulding of reformed Christianity”. (92 Geneva became the centre of Reformed Protestantism, also called Calvinism. We now have three forms of Protestantism, Lutheranism, Anabaptism, and Calvinism.
Protestantism in England took the form of Anglicanism. There were extremes of reformed Catholicism and fanatic Puritanism that were part of this development.
As Protestantism spread the Catholic Church responded with the Counter-Reformation. Its violence unified Protestantism. From the 16th to the 18th centuries England had a vital role in the development of Protestantism. It was a time of “war, peace, and disinterest”. (127)
Protestantism came to the Americas as a Huguenot settlement in Fort Caroline, Florida, in 1562. It did not survive. New England Protestantism was firmly established from 1627 to 1640. It had to weather strong resistance from Roman Catholicism during the 17th and 18th centuries.
Protestantism spread globally in the 19th century through the missionary movement. The development in Africa, Asia, and the South Pacific is traced. Evangelistic efforts among the Native Americans came in part as a result of the Great Awakenings. The “classic era of Protestantism” (196) came to an end with the outbreak of WW1.
“The Bible has a special place in the Christian life on an account of its witness to Jesus Christ rather than its specific identity as a text.” (199) this principle is expressed by to subsidiary ideas, “sufficiency of scripture and clarity of scripture”. (203) The Apocrypha were no included in the Protestant Bible. The correct interpretation of the Bible is an ongoing challenge for Protestants. Tradition became a strong appeal for some consistency in interpretation.
Interpretation has indeed become a thorny issue in such matters as infallibility, inerrancy, heresy, orthodoxy, etc. Commands, especially in the O.T. may be distinguished as “moral and/or cultic”. (222) Creeds, confessions, and persons of influence (preachers and theologians) will with some represent authority. Justification by faith is a distinctive belief of Protestantism. “The preaching of the word of God and the proper administration of the sacraments” (253) became the responsibility of the church according to the early reformers. There have been many debates around the meaning and practice of sacraments. Protestantism is quite divided on issues such as predestination and events of the last times.
Protestant church organizations come in many forms, “Episcopal, Presbyterian, and Congregational”. (218) The World Council of Churches was an attempt to encourage ecumenicalism and denominational mergers. Worship has gone through some significant changes in Protestantism. The pulpit (preaching) replaced the altar (sacraments). There was controversy when hymnody and music became prominent in worship even though it added a level of involvement of the congregation.
There are five models that represent Protestantism and its interaction with culture. “1. Christ Against Culture, e.g. the Amish. 2. The Christ of Culture, e.g. liberal Protestantism. 3.Christ Above Culture, Paul Tillich. 4. Christ and Culture in Paradox. 5. Christ the Transformer of Culture- culture’s conversion to Christ.” (314-318) Social engagement was practiced in a variety of ways by Protestantism. “The birth of Protestantism coincided with the beginning of the end of Christendom.” (326) The spirit of capitalism, the work ethic, the value of education, and the place (status) of the woman were some of the results of Protestantism.
In its early stages Protestantism was an enemy of the arts and natural sciences. Modern Christian thought was very opposed to Darwinism. Four explanations of creation were part of modern American evangelicalism; “Young Earth Creationism, Old Earth Creationism, Intelligent Design, and Evolutionary Theism.” (383-385)
The twentieth century brought changes such as fundamentalism. “Fundamentalism in any context takes form when members of already conservative or traditional movements experience threat.” Martin Marty. After WW2 there was a development of evangelicalism that was committed to “a positive engagement with culture”, (395) e.g. Billy Graham. Carl Henry, Fuller Theological Seminary. The period, 1960-1990, has been described as “a new reformation?- revisionist Protestantism”. (397) In the U.S. denominationalism has experienced a steady decline in the second half of the 20th century.
“Pentecostalism in its various forms is now the largest single Christian group apart from Catholicism and outnumbers the sum total of all other forms of Protestantism.” (415) In America it began in the Azusa Street Mission in Los Angeles. There is an emerging scholarly understanding of Pentecostalism that places its historical origins in many other countries. ‘Tongues’, a distinctive of Pentecostalism, gives it an egalitarian appeal. “It is an oral religion.” (428) A theology that is devoid of experience produces “text oriented believers”. (430)
“The numerical centre of Christianity is now predominantly in the global South.” (439) This is the result of missionaries realizing “the need to express and embody the gospel in a manner appropriate to a local culture rather than imposing a certain (western) vision of the gospel upon that culture.” (442) The gospel has gone through an “indigenization”. (441) This has happened in Africa and South Korea and is happening in Latin American countries. Pentecostalism has given its flavour to this form of Protestantism.
The word ‘mutation’ is used to help understand the continual changes that have taken place in Protestantism. “Pentecostalism represents the outcome of a seemingly small change in how Protestantism reads the Bible.” (462) This change concept is captured by the great Puritan theologian as he gave his farewell sermon to those who embarked on the Mayflower; “I am verily persuaded the Lord hath more truth yet to be break forth out of His Holy Word.” “When did diversity degenerate into deviation?” (468) Religion needs to be recognized as a legitimate force.
www.henrydirksen.blogspot.com
Saturday, July 17, 2010
The God Who Comes
Book Review.
Carretto, Carlo. The God Who Comes. Orbis Books. 1974.
C.C.- a monk who belonged to the Little Brother of Jesus order. One of the past great R.C. spiritual writers.
Comment. Henry.
Even though Carlo was a very staunch Roman Catholic to the point of very little tolerance for other non-Catholic churches his comments on how our relationship with God works are insightful and helpful. He has a very strong commitment to his Church but also realizes the need for changes that need to happen in the Church. It was in ‘the path of poverty’ that he had his most meaningful spiritual experiences.
He declares, by way of introduction, “Are we witnessing the beginning of the end or are we seeing the birth of history and of the Church? Will the collapse of institution drag everything into chaos, or will it set free a profound new life in the world and in the Church?” Intro. This was written in 1978.
God has been coming to man from time eternal, especially in creation. “God’s presence is obvious to anyone who can hear his footsteps.” (7) God is seen in creation but expressed through grace.
For the God of parables to become the God of faith requires a huge transition. Faith is a gift from God and is appropriated as we respond with active belief. The road of faith, hope, and love is difficult.
History is God’s story (his story). “A man in crisis begins to taste what he is too full of.” (35) e.g. Elijah after his success with the prophets of Baal. It is contemplation not reasoning that puts us in a position where we can hear from God. The coming of God is a process. His presence was with Israel. He came in incarnation. By His presence (Holy Spirit) we are born again. Ours is a growing, developing relationship with God the Son.
“In the mystery of the Eucharist, in the sacrament of the bread of life, God truly becomes everything to everybody.” John 6:53-58. (Transubstantiation?) Through prayer and contemplation we receive a revelation of God.
“One of the most common fundamental errors a Christian can make in our times is to mistake or identify the gospel message with the evolution of history or with social revolution.” (133) Carlo was a great admirer of communism and the potential it had for bringing about positive social change. He came to the position where he realized that this was in fact not happening.
Most declarations of love are motivated by self-interest. Love must become charity. Love functions as “a straight line, the union of two”. (155) Charity transforms this line (love) into a triangle, “the triune presence of God at its vortex”. (155) Pleasure is a great enemy when it becomes a perversion. The result is hell.
Carlo stands firmly on the belief that the Church was built on Peter who was (is) the first pope. The Church’s legitimacy is the Eucharist.
Carretto, Carlo. The God Who Comes. Orbis Books. 1974.
C.C.- a monk who belonged to the Little Brother of Jesus order. One of the past great R.C. spiritual writers.
Comment. Henry.
Even though Carlo was a very staunch Roman Catholic to the point of very little tolerance for other non-Catholic churches his comments on how our relationship with God works are insightful and helpful. He has a very strong commitment to his Church but also realizes the need for changes that need to happen in the Church. It was in ‘the path of poverty’ that he had his most meaningful spiritual experiences.
He declares, by way of introduction, “Are we witnessing the beginning of the end or are we seeing the birth of history and of the Church? Will the collapse of institution drag everything into chaos, or will it set free a profound new life in the world and in the Church?” Intro. This was written in 1978.
God has been coming to man from time eternal, especially in creation. “God’s presence is obvious to anyone who can hear his footsteps.” (7) God is seen in creation but expressed through grace.
For the God of parables to become the God of faith requires a huge transition. Faith is a gift from God and is appropriated as we respond with active belief. The road of faith, hope, and love is difficult.
History is God’s story (his story). “A man in crisis begins to taste what he is too full of.” (35) e.g. Elijah after his success with the prophets of Baal. It is contemplation not reasoning that puts us in a position where we can hear from God. The coming of God is a process. His presence was with Israel. He came in incarnation. By His presence (Holy Spirit) we are born again. Ours is a growing, developing relationship with God the Son.
“In the mystery of the Eucharist, in the sacrament of the bread of life, God truly becomes everything to everybody.” John 6:53-58. (Transubstantiation?) Through prayer and contemplation we receive a revelation of God.
“One of the most common fundamental errors a Christian can make in our times is to mistake or identify the gospel message with the evolution of history or with social revolution.” (133) Carlo was a great admirer of communism and the potential it had for bringing about positive social change. He came to the position where he realized that this was in fact not happening.
Most declarations of love are motivated by self-interest. Love must become charity. Love functions as “a straight line, the union of two”. (155) Charity transforms this line (love) into a triangle, “the triune presence of God at its vortex”. (155) Pleasure is a great enemy when it becomes a perversion. The result is hell.
Carlo stands firmly on the belief that the Church was built on Peter who was (is) the first pope. The Church’s legitimacy is the Eucharist.
Sunday, June 27, 2010
My Dear Child
Book Review
Urquhart, Colin. “My Dear Child..” Listening to God’s heart. Hodder and Stoughton. 1990
C.H.- pastor at Kingdom Faith Church in Horsham, West Sussex. A Christian, evangelical, apostolic and neo-charismatic leader in the U.K.
Comment. Henry
The author declares, “The Lord asked me to write this book.” Based on scripture and experience the focus of the book is an expression of God’s relationship with his child (children). It is intended to encourage, empower and inspire. The book is written in the format of short devotional considerations of how God views his child. This book would be effective as a devotional booklet read individually or used as a resource for a group activity.
The author benefited personally from writing this book. He explains, “I now have a greater understanding of who God is and of the nature of his love for each of his children”. God reveals himself as a loving heavenly father reaching out to his child (children), assuring that child of all those things that such a loving, all-powerful, compassionate father does.
The Father has provided salvation. He is love. That love is unconditional. It does not engender fear. It is kind, forgiving, patient, etc. Everything that comes from the Father is motivated by love. He is with us in all experiences (good and bad) of life.
Remain in the light, avoid darkness. God dispels darkness. Jesus is the light of the world and we are his ambassadors (little lights).
God’s truth never changes and we must accept that truth. We set our limitations by our requests from God. Understanding the Lord’s authority and how it functions in our lives and through our lives brings us peace and purpose.
When we understand God’s holiness it will bring joy not fear (of judgment). God’s glory is revealed in his child (children).
“That same Spirit, who lives in you, will lead you victoriously through all the experiences of your life, through all opposition, rejection and pain. My Spirit will take you through death itself into the glory of resurrection. You shall have a new risen body in which to reveal my glory for all eternity.” (276)
Urquhart, Colin. “My Dear Child..” Listening to God’s heart. Hodder and Stoughton. 1990
C.H.- pastor at Kingdom Faith Church in Horsham, West Sussex. A Christian, evangelical, apostolic and neo-charismatic leader in the U.K.
Comment. Henry
The author declares, “The Lord asked me to write this book.” Based on scripture and experience the focus of the book is an expression of God’s relationship with his child (children). It is intended to encourage, empower and inspire. The book is written in the format of short devotional considerations of how God views his child. This book would be effective as a devotional booklet read individually or used as a resource for a group activity.
The author benefited personally from writing this book. He explains, “I now have a greater understanding of who God is and of the nature of his love for each of his children”. God reveals himself as a loving heavenly father reaching out to his child (children), assuring that child of all those things that such a loving, all-powerful, compassionate father does.
The Father has provided salvation. He is love. That love is unconditional. It does not engender fear. It is kind, forgiving, patient, etc. Everything that comes from the Father is motivated by love. He is with us in all experiences (good and bad) of life.
Remain in the light, avoid darkness. God dispels darkness. Jesus is the light of the world and we are his ambassadors (little lights).
God’s truth never changes and we must accept that truth. We set our limitations by our requests from God. Understanding the Lord’s authority and how it functions in our lives and through our lives brings us peace and purpose.
When we understand God’s holiness it will bring joy not fear (of judgment). God’s glory is revealed in his child (children).
“That same Spirit, who lives in you, will lead you victoriously through all the experiences of your life, through all opposition, rejection and pain. My Spirit will take you through death itself into the glory of resurrection. You shall have a new risen body in which to reveal my glory for all eternity.” (276)
Monday, June 21, 2010
The Inner Voice Of Love
Book Review.
Nouwen, Henri J.M. The Inner Voice Of Love. A journey through anguish to freedom. Doubleday. 1996.
Comment. Henry.
This book is a collection of “spiritual imperatives” that journal the most difficult period of Henri’s life. He identifies over sixty topics and addresses each one briefly. The book was not published until eight years after he had gone through this time of ‘exile’. This book would have a special appeal to those who have gone though the experience of broken relationships and the loss of loved ones.
There are times when we all experience “a deep hole, like an abyss” (3) in our being. It is then that we must cling to the promises of God. Avoid being people pleasers. Conversion and a new life happen when we listen to our “inner voice” (6) that informs us about God. We must continually return to the ‘anchor of God’s love’ and set boundaries for our love, accepting the limitations of others.
There is great potential for peace and healing in solitude. Knowing and responding to God’s love renews our physical body. Doing what glorifies God gives us peace and rest. Doing what meets your felt needs brings frustration. We need spiritual guides. Pain from our past must be treated like death; mourn it and move on. Loneliness “opens for you the way to an even deeper knowledge of God’s love”. (37) Emotions are not to be feared but are to be befriended.
Trusting God’s gifts as revealed in our own heart is a source of stability. There is safety and security in community. As we move “toward full incarnation” (52) we need to remember where we have come from (progression) and keep pressing on. Take the risk of loving deeply. When giving and receiving are need driven they can become violent.
The knowledge of being a child of God and deeply loved by God provides protection for our innocence. Having a true friend and being a true friend requires some delicate balancing. “It is important for you to be in charge of your own drawbridge.” (84) Don’t reject yourself. Bear your own pain. Learn to distinguish real pain from false pain. Our wounds need to be dealt with deep within our hearts. Discovering the treasure of God is not the same as owning that treasure. “You always have the choice to think, speak, and act in the name of God and so move toward the Light, and the Truth, and the Life.” (114)
This book was written eight years after Henri went through a self-imposed exile during which he dealt with many spiritual issues. He died in the same year that the book was published (1996). His stated strong desire was to experience that place of relationship “where God is all in all.” (118)
Nouwen, Henri J.M. The Inner Voice Of Love. A journey through anguish to freedom. Doubleday. 1996.
Comment. Henry.
This book is a collection of “spiritual imperatives” that journal the most difficult period of Henri’s life. He identifies over sixty topics and addresses each one briefly. The book was not published until eight years after he had gone through this time of ‘exile’. This book would have a special appeal to those who have gone though the experience of broken relationships and the loss of loved ones.
There are times when we all experience “a deep hole, like an abyss” (3) in our being. It is then that we must cling to the promises of God. Avoid being people pleasers. Conversion and a new life happen when we listen to our “inner voice” (6) that informs us about God. We must continually return to the ‘anchor of God’s love’ and set boundaries for our love, accepting the limitations of others.
There is great potential for peace and healing in solitude. Knowing and responding to God’s love renews our physical body. Doing what glorifies God gives us peace and rest. Doing what meets your felt needs brings frustration. We need spiritual guides. Pain from our past must be treated like death; mourn it and move on. Loneliness “opens for you the way to an even deeper knowledge of God’s love”. (37) Emotions are not to be feared but are to be befriended.
Trusting God’s gifts as revealed in our own heart is a source of stability. There is safety and security in community. As we move “toward full incarnation” (52) we need to remember where we have come from (progression) and keep pressing on. Take the risk of loving deeply. When giving and receiving are need driven they can become violent.
The knowledge of being a child of God and deeply loved by God provides protection for our innocence. Having a true friend and being a true friend requires some delicate balancing. “It is important for you to be in charge of your own drawbridge.” (84) Don’t reject yourself. Bear your own pain. Learn to distinguish real pain from false pain. Our wounds need to be dealt with deep within our hearts. Discovering the treasure of God is not the same as owning that treasure. “You always have the choice to think, speak, and act in the name of God and so move toward the Light, and the Truth, and the Life.” (114)
This book was written eight years after Henri went through a self-imposed exile during which he dealt with many spiritual issues. He died in the same year that the book was published (1996). His stated strong desire was to experience that place of relationship “where God is all in all.” (118)
Friday, June 11, 2010
William Wilberforce, Greatest Works.
Book Review.
Wilberforce, William. William Wilberforce, Greatest Works. Includes excerpts from A Practical View Of Christianity. Bridge-Logos. 2007.
Comment. Henry.
William Wilberforce holds a special place in British history as a crusader against slavery and as a Christian reformer. His ‘platform’ was the British parliament and the middle and upper class of British society. This resource is primarily excerpts from his influential work, “A Practical View of the Prevailing Religious System of Professed Christians in the Higher and Middle Classes of This Country Contrasted With Real Christianity”. The book comes with an audio excerpts CD.
William Wilberforce was a man of amazing stature, “a statesman, philanthropist, author and leader of England in the abolition of the slave trade”. (From introduction)
William’s passion to end the slave trade was fuelled by his strong belief that every man and woman is made in the image of God. He had many physical limitations but they were more than compensated by “a strong and great spirit”. (3) At 21 he became the youngest Member of Parliament and served as an MP for the next 45 years. He was a contemporary of William Pitt. Isaac Milner and John Newton were influential in William’s conversion and his discovery of a life mission. In this work he was also encouraged by his good friend John Wesley.
The passing of the act of parliament that abolished slavery was the result of a twenty year campaign. He laboured for another twenty-five years to bring about the emancipation of slavery. As a citizen and parliamentarian he also addressed “the reformation of the nation’s morals”. (24)
There was an influential group of citizens that lived in the village of Clapham that supported William in his campaign. They became known as the “Clapham Sect”. (33) Although a group of just a dozen individuals, “the Claphamites demonstrated the difference that a handful of Christian people can make”. (39)
The excerpts from Wilberforce’s work are presented under four headings: 1.Inadequate Conceptions of the Importance of Christianity.
2. Corruption of Human Nature.
3. Chief Defects of the Religious System/ the Use of Passions in Religion.
4. On the Excellence of Christianity.
The observations made under these headings are relevant to our culture and Christianity. They are as it were the continuation of God’s divine purpose for Wilberforce.
A number of ‘tributes’ to Wilberforce make up the third part of the resource. They include a poem by Anna Barbauld, several newspaper accounts of his funeral. Two poems by William Cowper, The Negro’s Complaint and Pity for Poor Africans, are included as tributes. There is a contemporary evaluation of Wilberforce by an unknown author. Rev. William Jay of the American Tract Society offers his tribute.
Wilberforce requested that his funeral be private and that he be buried in Newington church yard. So great was his stature in the hearts of people of all levels of society that he was given a burial worthy of royalty. His funeral and burial were in Westminster Abbey where a plaque displays his accomplishments. “He was borne to his last resting place by the Peers and Commoners of England with the Lord Chancellor at their head.”(176)
henrydirksen.blogspot.com
Wilberforce, William. William Wilberforce, Greatest Works. Includes excerpts from A Practical View Of Christianity. Bridge-Logos. 2007.
Comment. Henry.
William Wilberforce holds a special place in British history as a crusader against slavery and as a Christian reformer. His ‘platform’ was the British parliament and the middle and upper class of British society. This resource is primarily excerpts from his influential work, “A Practical View of the Prevailing Religious System of Professed Christians in the Higher and Middle Classes of This Country Contrasted With Real Christianity”. The book comes with an audio excerpts CD.
William Wilberforce was a man of amazing stature, “a statesman, philanthropist, author and leader of England in the abolition of the slave trade”. (From introduction)
William’s passion to end the slave trade was fuelled by his strong belief that every man and woman is made in the image of God. He had many physical limitations but they were more than compensated by “a strong and great spirit”. (3) At 21 he became the youngest Member of Parliament and served as an MP for the next 45 years. He was a contemporary of William Pitt. Isaac Milner and John Newton were influential in William’s conversion and his discovery of a life mission. In this work he was also encouraged by his good friend John Wesley.
The passing of the act of parliament that abolished slavery was the result of a twenty year campaign. He laboured for another twenty-five years to bring about the emancipation of slavery. As a citizen and parliamentarian he also addressed “the reformation of the nation’s morals”. (24)
There was an influential group of citizens that lived in the village of Clapham that supported William in his campaign. They became known as the “Clapham Sect”. (33) Although a group of just a dozen individuals, “the Claphamites demonstrated the difference that a handful of Christian people can make”. (39)
The excerpts from Wilberforce’s work are presented under four headings: 1.Inadequate Conceptions of the Importance of Christianity.
2. Corruption of Human Nature.
3. Chief Defects of the Religious System/ the Use of Passions in Religion.
4. On the Excellence of Christianity.
The observations made under these headings are relevant to our culture and Christianity. They are as it were the continuation of God’s divine purpose for Wilberforce.
A number of ‘tributes’ to Wilberforce make up the third part of the resource. They include a poem by Anna Barbauld, several newspaper accounts of his funeral. Two poems by William Cowper, The Negro’s Complaint and Pity for Poor Africans, are included as tributes. There is a contemporary evaluation of Wilberforce by an unknown author. Rev. William Jay of the American Tract Society offers his tribute.
Wilberforce requested that his funeral be private and that he be buried in Newington church yard. So great was his stature in the hearts of people of all levels of society that he was given a burial worthy of royalty. His funeral and burial were in Westminster Abbey where a plaque displays his accomplishments. “He was borne to his last resting place by the Peers and Commoners of England with the Lord Chancellor at their head.”(176)
henrydirksen.blogspot.com
Saturday, June 5, 2010
Always Looking Up
Fox Michael J. Always Looking Up. The adventures of an incurable optimist. Hyperion. 2009.
This biography focuses on Mike’s Parkinson (PD) experience since he retired from Spin City. It is an amazing story of courage and obvious optimism that Mike demonstrates under very difficult circumstances. He focuses on four areas of his life, his work, his politics, his faith, and his family. What he is experiencing in his life puts him into a significant category of difference makers.
When Mike retired from Spin City he had no plan concerning what he would do Book Review.
with the rest of his life. His retirement came nine years after his diagnosis with PD. He describes himself as a ‘political junkie’ and this explains in part what he ended up doing and what he calls his life work. Lance Armstrong and his foundation had an influence on Mike’s decision to establish his foundation. The primary goal of the foundation was to find a cure for Parkinson so it was expected that those involved would ‘work themselves out of a job’. A special friendship developed between Mike and Mohammed Ali, the most famous person with PD.
Mike’s work would become not only leading a foundation committed to finding a cure for PD but “mixing politics with Parkinson’s”. (74) Human embryonic stem cell research became a major political issue and since the MJF foundation saw this research as a major potential for discovering cures for PD, juvenile diabetes, spinal cord injuries, etc. Mike became very involved in supporting politicians who were for stem cell research.
When Mike was visited by a couple who were presenting their Jehovah Witness beliefs, he suggests “that my willingness to hear them out was an expression of my faith”. (160) Faith is equated with tolerance. He describes himself as a spiritual person who believes in a higher power. If fear is the opposite of faith Mike could be viewed as a man of faith. In his youth he was exposed to a form of evangelicalism which he rejected. Mike identifies with Bishop Carlton D. Pearson and his position on biblical interpretation. Because of his wife’s Jewish background Mike has been “thoroughly immersed in Jewish culture and tradition”. (198)
Mike and Tracy have had a long marriage, twenty years, and they have a great family, Sam, a college student, Aquinnah and Schuyler, teenage twins, and Esme’, born six years after the twins. When asked what the ‘secret’ is for his happy marriage his simple answer is “Keep the fights clean and the sex dirty”. Regarding raising kids he has this very ‘doable’ advice, “Love ‘em, feed ‘em, and keep them out of traffic”. I must say, I found this section on the family the most interesting and the most endearing part of the book.
henrydirksen.blogspot.com
This biography focuses on Mike’s Parkinson (PD) experience since he retired from Spin City. It is an amazing story of courage and obvious optimism that Mike demonstrates under very difficult circumstances. He focuses on four areas of his life, his work, his politics, his faith, and his family. What he is experiencing in his life puts him into a significant category of difference makers.
When Mike retired from Spin City he had no plan concerning what he would do Book Review.
with the rest of his life. His retirement came nine years after his diagnosis with PD. He describes himself as a ‘political junkie’ and this explains in part what he ended up doing and what he calls his life work. Lance Armstrong and his foundation had an influence on Mike’s decision to establish his foundation. The primary goal of the foundation was to find a cure for Parkinson so it was expected that those involved would ‘work themselves out of a job’. A special friendship developed between Mike and Mohammed Ali, the most famous person with PD.
Mike’s work would become not only leading a foundation committed to finding a cure for PD but “mixing politics with Parkinson’s”. (74) Human embryonic stem cell research became a major political issue and since the MJF foundation saw this research as a major potential for discovering cures for PD, juvenile diabetes, spinal cord injuries, etc. Mike became very involved in supporting politicians who were for stem cell research.
When Mike was visited by a couple who were presenting their Jehovah Witness beliefs, he suggests “that my willingness to hear them out was an expression of my faith”. (160) Faith is equated with tolerance. He describes himself as a spiritual person who believes in a higher power. If fear is the opposite of faith Mike could be viewed as a man of faith. In his youth he was exposed to a form of evangelicalism which he rejected. Mike identifies with Bishop Carlton D. Pearson and his position on biblical interpretation. Because of his wife’s Jewish background Mike has been “thoroughly immersed in Jewish culture and tradition”. (198)
Mike and Tracy have had a long marriage, twenty years, and they have a great family, Sam, a college student, Aquinnah and Schuyler, teenage twins, and Esme’, born six years after the twins. When asked what the ‘secret’ is for his happy marriage his simple answer is “Keep the fights clean and the sex dirty”. Regarding raising kids he has this very ‘doable’ advice, “Love ‘em, feed ‘em, and keep them out of traffic”. I must say, I found this section on the family the most interesting and the most endearing part of the book.
henrydirksen.blogspot.com
Friday, June 4, 2010
Partly Right
Book Review.
Campolo, Anthony. Partly Right. We have met the enemy, and they are (Partly Right). Word Publishing. 1985.
Comment. Henry.
This is Tony’s ‘exercise in apologetics’ written twenty five years ago. He has a concern that we don’t miss what can be learned from the critics of what he defines as ‘bourgeois Christianity’. In fact he goes so far as to say that more can be learned from critics than from friends. The changes that have taken place in the last twenty five years makes some of what is presented irrelevant. The historical content is interesting and relevant.
The “religion of main street” (13) (evangelical Christianity) has had a major influence on American society and its global status.
Salvation, which for many years was the domain of the church and its leadership, has become a very individualistic issue that is reflected in Western religion.
“Middle class religion” (32) has been impacted by influential Europeans. Hegel and his philosophy impacted not only Germany but the rest of the western world. Its evidence in America is called “Jingoism”. (59)
Nietzche’s heroism was an attack on Christianity because it focused on the glory of man rather than the glory of God. Kierkegaard, whose writings didn’t become famous until the middle of the twentieth century, mocked Hegel. Knowledge and faith were not enough for man’s salvation. “Only a personal encounter in the depths of one’s being; only an intimate relationship with God in the uttermost subjectivity of the self; only the voice from within can utter saving grace.” (99)
Freud and his followers have rightly challenged the hypocrisy of those who would talk about righteous living while being in a state of denial regarding basic sexual drives and inhibitions. The Neo-Freudian positions on Christianity are presented.
Much ink is given to Karl Marx and his “attack upon cultural middle-class religion”. (145) He rejected Hegel’s philosophy and developed his “doctrine of alienation”. (177) A Christian response to this doctrine is presented. Dostoyevsky, who predates Marx, refuted Marx’s philosophy and produced a “most brilliant exposition of Christian philosophy”. (194)
By way of conclusion, Campolo is encouraged by the activities of the Moral Majority and its leader Jerry Falwell. He talks about an “evangelical left” (215) movement that is (was?) making a significant impact on American society. Campolo declares, “I believe that middle-class Christianity is on the verge of its greatest days and is capable of making a historical contribution to Christianity”. (222)
Campolo, Anthony. Partly Right. We have met the enemy, and they are (Partly Right). Word Publishing. 1985.
Comment. Henry.
This is Tony’s ‘exercise in apologetics’ written twenty five years ago. He has a concern that we don’t miss what can be learned from the critics of what he defines as ‘bourgeois Christianity’. In fact he goes so far as to say that more can be learned from critics than from friends. The changes that have taken place in the last twenty five years makes some of what is presented irrelevant. The historical content is interesting and relevant.
The “religion of main street” (13) (evangelical Christianity) has had a major influence on American society and its global status.
Salvation, which for many years was the domain of the church and its leadership, has become a very individualistic issue that is reflected in Western religion.
“Middle class religion” (32) has been impacted by influential Europeans. Hegel and his philosophy impacted not only Germany but the rest of the western world. Its evidence in America is called “Jingoism”. (59)
Nietzche’s heroism was an attack on Christianity because it focused on the glory of man rather than the glory of God. Kierkegaard, whose writings didn’t become famous until the middle of the twentieth century, mocked Hegel. Knowledge and faith were not enough for man’s salvation. “Only a personal encounter in the depths of one’s being; only an intimate relationship with God in the uttermost subjectivity of the self; only the voice from within can utter saving grace.” (99)
Freud and his followers have rightly challenged the hypocrisy of those who would talk about righteous living while being in a state of denial regarding basic sexual drives and inhibitions. The Neo-Freudian positions on Christianity are presented.
Much ink is given to Karl Marx and his “attack upon cultural middle-class religion”. (145) He rejected Hegel’s philosophy and developed his “doctrine of alienation”. (177) A Christian response to this doctrine is presented. Dostoyevsky, who predates Marx, refuted Marx’s philosophy and produced a “most brilliant exposition of Christian philosophy”. (194)
By way of conclusion, Campolo is encouraged by the activities of the Moral Majority and its leader Jerry Falwell. He talks about an “evangelical left” (215) movement that is (was?) making a significant impact on American society. Campolo declares, “I believe that middle-class Christianity is on the verge of its greatest days and is capable of making a historical contribution to Christianity”. (222)
Tuesday, May 25, 2010
The Gathered AND Scattered Church
Book Review,
Halter, Hugh. Smay, Matt. The Gathered AND the Scattered Church. Zondervan, 2010.
Comment. Henry.
This book is a sequel to “The Tangible Kingdom”. This resource is an honest, commendable attempt to ‘move beyond the attractional-missional divide’. It is not a matter of either/or but both AND (scattered and gathered). It describes a balanced biblical church. Church leaders should find this read encouraging and informative.
Right off the authors are declaring that any valid expression of a (living) church, micro or macro or anything in between, is legitimate. “The power of the AND is seen in churches of all sizes” (26) where good things are happening.
The story of the church, the bride of Christ, begins with the chosen people of Abraham’s race and then continues with the chosen One who came as the Bridegroom, in the flesh. We are part of that chosen one, “the sent church”. (43)
“Any church of any size can be both missional and nonmissional at the same time. The difference is the lifestyle of the believers.” (52) In church planting a missional community needs to be developed whether you are starting from scratch or from structure.
Some helpful advice is shared regarding the challenge of consumerism in the church. A ‘consumer less’ church is a possibility.
Spiritual formation in missional churches is presented as a result of “observance, preparation, participation, and partnership”. (102) these concepts were introduced in “The Tangible Kingdom”.
To help us with the AND concept regarding gathered AND scattered, we revisit the concepts of “sodalic” and “modalic”. (127-128) It is time to recognize these two ‘thrusts’ as two arms of the same body. “The greater the collaboration, the greater the potential. The more aggressive the partnership, the more expansive the movement becomes.” (136) Herein lies the power of the AND. The “sodalic/modalic balance” (150) in each church will be unique depending on things like gifting, calling, capacity and variables.
Church gatherings are a popular target of church critics. “If we want people to find meaning in our church gatherings, we must help them gather for purposes and people outside the gatherings.” (176) Such a focus would certainly be a shock for the consumers in our congregations. Missional communities would be a natural outcome of such gatherings.
To help bring a perspective to this ‘gathered AND scattered’ thesis it is suggested that we seriously consider the legacy that we are leaving and how we plan to ‘finish well’.
henrydirksen.blogspot.com
Halter, Hugh. Smay, Matt. The Gathered AND the Scattered Church. Zondervan, 2010.
Comment. Henry.
This book is a sequel to “The Tangible Kingdom”. This resource is an honest, commendable attempt to ‘move beyond the attractional-missional divide’. It is not a matter of either/or but both AND (scattered and gathered). It describes a balanced biblical church. Church leaders should find this read encouraging and informative.
Right off the authors are declaring that any valid expression of a (living) church, micro or macro or anything in between, is legitimate. “The power of the AND is seen in churches of all sizes” (26) where good things are happening.
The story of the church, the bride of Christ, begins with the chosen people of Abraham’s race and then continues with the chosen One who came as the Bridegroom, in the flesh. We are part of that chosen one, “the sent church”. (43)
“Any church of any size can be both missional and nonmissional at the same time. The difference is the lifestyle of the believers.” (52) In church planting a missional community needs to be developed whether you are starting from scratch or from structure.
Some helpful advice is shared regarding the challenge of consumerism in the church. A ‘consumer less’ church is a possibility.
Spiritual formation in missional churches is presented as a result of “observance, preparation, participation, and partnership”. (102) these concepts were introduced in “The Tangible Kingdom”.
To help us with the AND concept regarding gathered AND scattered, we revisit the concepts of “sodalic” and “modalic”. (127-128) It is time to recognize these two ‘thrusts’ as two arms of the same body. “The greater the collaboration, the greater the potential. The more aggressive the partnership, the more expansive the movement becomes.” (136) Herein lies the power of the AND. The “sodalic/modalic balance” (150) in each church will be unique depending on things like gifting, calling, capacity and variables.
Church gatherings are a popular target of church critics. “If we want people to find meaning in our church gatherings, we must help them gather for purposes and people outside the gatherings.” (176) Such a focus would certainly be a shock for the consumers in our congregations. Missional communities would be a natural outcome of such gatherings.
To help bring a perspective to this ‘gathered AND scattered’ thesis it is suggested that we seriously consider the legacy that we are leaving and how we plan to ‘finish well’.
henrydirksen.blogspot.com
Tuesday, May 18, 2010
The Search for God and Guinness.
Book Review.
Mansfield, Stephen. The Search for God and Guinness. A biography of the beer that changed the world. Thomas Nelson. 2009.
Comment. Henry.
This is indeed an unusual title for a biography. As the story develops it becomes quite apparent that the mixture of ‘beer and God’ is really what this story is all about. Wealth can be used to do much good. That is certainly a scriptural concept and the Guinness story illustrates this well. It hasn’t happened yet but I will probably have to follow my reading of this book with a sampling of Guinness for myself. This is a fascinating read.
When the author heard a Presbyterian minister give a brief account of Arthur Guinness’s call from God to make a drink that would be good for the men of Ireland, he was immediately motivated to make the Guinness story the topic of this biography.
The history of beer goes back as far as the civilization of man. Throughout that history beer has been a part of religious communities. Because of the water pollution in many countries beer became the drink of choice.
Much of the research for this book took place in Dublin, Ireland. The legacy of Guinness the brewer to the city of Dublin is compared to the legacy of Christopher Wren the architect to the city of London. Arthur Guinness “understood his success as forming a kind of mandate, a kind of calling to a purpose of God beyond just himself and his family to the broader good he could do in the world”. (59) He established his brewery on a four acre site at St. James’s Gate, Dublin. The yeast he used was reusable and is still used today. It was given the nickname “God-is-good”. (73) Only two second generation family members, Arthur Guinness II and Benjamin Lee Guinness (who was knighted), carried on the business in good and bad times. It was Benjamin that was responsible for the restoration of St. Patrick’s Cathedral. The restoration was completed in 1865. From 1837 to 1887 the Guinness sales increased thirty-fold. When Edward Guinness was at the helm of the organization he made Guinness a public trading company and this resulted in rapid expansion and prosperity.
A thrilling part of the Guinness story is how much good was done with its wealth. “Guinness the beer is magnificent, yes, but it is the Guinness culture that for nearly two centuries changed the lives of Guinness workers, transformed poverty in Dublin, and inspired other companies to understand that care for their employees was their most important work. It was the Guinness culture of faith and kindness and generosity that moved men to seek out ways to serve their fellow men, to mend what the harshness of life had torn.” (122) John Lumsden, a young doctor hired by Guinness became the driving force behind the social reforms supported by Guinness funds. He was knighted by King George V.
There were three groups represented in the Guinness family. First there were the brewers, then the bankers, and then there were the “Guinnesses for God” (156) (missionaries and ministers). All three groups however were very much “connected with God”. (159)
Henry Grattan Guinness the grandson of Arthur became a famous preacher. He was compared with D. L. Moody and George Whitefield. He was a mentor to the likes of Thomas Barnado and J. Hudson Taylor. He established Harley House and College which trained missionaries for China. He became a speaker and author of international fame. Some historians consider the missionaries and ministers of the Guinness family more influential than the brewers and bankers.
By the beginning of the twentieth century, Guinness had become the largest, most productive, most prosperous beer producer in history. Set-backs happened because of WW1 and the Irish struggle for independence. Prohibition in the U.S. was another serious blow to the business. When Guinness leadership decided to go into an advertizing market (it had up to this point counted on the product to sell itself) great growth happened. John Gilroy developed the advertizing, e.g. “the Guinness Book of Records”. (241)
Edward Cecil expressed the Guinness legacy and wisdom as follows: “we must invest in those who serve us if we expect them to serve us well”. (260)
www.henrydirksen.blogspot.com
Mansfield, Stephen. The Search for God and Guinness. A biography of the beer that changed the world. Thomas Nelson. 2009.
Comment. Henry.
This is indeed an unusual title for a biography. As the story develops it becomes quite apparent that the mixture of ‘beer and God’ is really what this story is all about. Wealth can be used to do much good. That is certainly a scriptural concept and the Guinness story illustrates this well. It hasn’t happened yet but I will probably have to follow my reading of this book with a sampling of Guinness for myself. This is a fascinating read.
When the author heard a Presbyterian minister give a brief account of Arthur Guinness’s call from God to make a drink that would be good for the men of Ireland, he was immediately motivated to make the Guinness story the topic of this biography.
The history of beer goes back as far as the civilization of man. Throughout that history beer has been a part of religious communities. Because of the water pollution in many countries beer became the drink of choice.
Much of the research for this book took place in Dublin, Ireland. The legacy of Guinness the brewer to the city of Dublin is compared to the legacy of Christopher Wren the architect to the city of London. Arthur Guinness “understood his success as forming a kind of mandate, a kind of calling to a purpose of God beyond just himself and his family to the broader good he could do in the world”. (59) He established his brewery on a four acre site at St. James’s Gate, Dublin. The yeast he used was reusable and is still used today. It was given the nickname “God-is-good”. (73) Only two second generation family members, Arthur Guinness II and Benjamin Lee Guinness (who was knighted), carried on the business in good and bad times. It was Benjamin that was responsible for the restoration of St. Patrick’s Cathedral. The restoration was completed in 1865. From 1837 to 1887 the Guinness sales increased thirty-fold. When Edward Guinness was at the helm of the organization he made Guinness a public trading company and this resulted in rapid expansion and prosperity.
A thrilling part of the Guinness story is how much good was done with its wealth. “Guinness the beer is magnificent, yes, but it is the Guinness culture that for nearly two centuries changed the lives of Guinness workers, transformed poverty in Dublin, and inspired other companies to understand that care for their employees was their most important work. It was the Guinness culture of faith and kindness and generosity that moved men to seek out ways to serve their fellow men, to mend what the harshness of life had torn.” (122) John Lumsden, a young doctor hired by Guinness became the driving force behind the social reforms supported by Guinness funds. He was knighted by King George V.
There were three groups represented in the Guinness family. First there were the brewers, then the bankers, and then there were the “Guinnesses for God” (156) (missionaries and ministers). All three groups however were very much “connected with God”. (159)
Henry Grattan Guinness the grandson of Arthur became a famous preacher. He was compared with D. L. Moody and George Whitefield. He was a mentor to the likes of Thomas Barnado and J. Hudson Taylor. He established Harley House and College which trained missionaries for China. He became a speaker and author of international fame. Some historians consider the missionaries and ministers of the Guinness family more influential than the brewers and bankers.
By the beginning of the twentieth century, Guinness had become the largest, most productive, most prosperous beer producer in history. Set-backs happened because of WW1 and the Irish struggle for independence. Prohibition in the U.S. was another serious blow to the business. When Guinness leadership decided to go into an advertizing market (it had up to this point counted on the product to sell itself) great growth happened. John Gilroy developed the advertizing, e.g. “the Guinness Book of Records”. (241)
Edward Cecil expressed the Guinness legacy and wisdom as follows: “we must invest in those who serve us if we expect them to serve us well”. (260)
www.henrydirksen.blogspot.com
Saturday, May 15, 2010
Transformational Architecture.
Book Review.
Martoia Ron. Transformation Architecture. Reshaping our lives as narrative. Zondervan. 2008.
R.M.- a transformational architect. His passion is helping people and the organisms they serve to design, build, and experience revolutionary change.
Comment. Henry
It has been said about the church’s mandate to the world that ‘the methods must change but the message never changes’. Ron comes very close to suggesting that even the message may have to go through some form of change. “Our understandings surely do” (217) change. His goal in this book is to help us do a better job of connecting with people about spiritual things. He focuses on God’s story, beginning with Genesis one not Genesis three (the fall). This is God’s narrative which needs to impact man’s (our) narrative. Ron uses the architecture metaphor to help us understand how we are designed and how we can more effectively connect with how others (our pre-Christian friends) by understanding how they are designed.
Our spiritual conversations and our spiritual lives are the result of interplay of “context, biblical text, and human text”. (19) The context of our present culture is one of quantum change that requires a relevant response from Christians (Christianity). Values surrounding relational, reality, action and shalom have changed in a world that is no longer a Newtonian world but a quantum world. Information that does not result in change is of little value. Churches are not exempt from this challenge. “We are living in the beginnings of a second axial age.” (47) The first one took place around 800 to 200 B.C.
Evangelicals have followed the game rules of the modern world and “reduced the Bible to a set of propositional principles”. (61) The result is fundamentalism. This destroys the valid narrative of God’s story. “The essence of the Christian story is that of selfless service, love, compassion, and care. Coercion, control, and power are not part of this equation.” (70)
The ‘human text’ is best represented by what is commonly described as “the American dream world”. (74) The author calls it “the Gerbil Wheel Tale”. (79)
To effectively enter into God’s story (narrative) will require a transformation (Transformational Architecture).
We begin with Genesis one through “story teller’s eyes and with story listener’s ears”, (93) not with a scientific approach. The impact and importance of our being made in the image of God, “image dei” (108), cannot be over emphasized. This needs to be the starting point of our spiritual conversations not the fall, judgment, etc. of Genesis three. Our uniqueness in creation was motivated by God’s love and it is still part of each human.
God can be viewed in three ways, (“1P, 2P, 3P”- (115) the God within- first person which is man in God’s image-image dei, the God without- transcendent and “other” (109), and the God of creation. It is important to maintain a balance of these three views.
Sharing the gospel (good news) should be more about conversation than conquest, more about relationship than a rational debate (making a sale). “We choose the stories that define ourselves.” (157) God’s story has the capacity to reshape the brokenness and distortion of our lives. “Being made ‘image dei’ is God’s architectural design that drives our desire for the very things God provided in the Garden of Eden.” (177) The America dream is an example of how we try to accomplish that on our own. We want life to have purpose, meaning, and hope. This should be the starting point of our spiritual conversations with a commitment to demonstrate unconditional love. We can progress with that conversation on the assumption that there is a yearning to “believe, belong, and become” (198).
www.henrydirksen.blogspot.com
Martoia Ron. Transformation Architecture. Reshaping our lives as narrative. Zondervan. 2008.
R.M.- a transformational architect. His passion is helping people and the organisms they serve to design, build, and experience revolutionary change.
Comment. Henry
It has been said about the church’s mandate to the world that ‘the methods must change but the message never changes’. Ron comes very close to suggesting that even the message may have to go through some form of change. “Our understandings surely do” (217) change. His goal in this book is to help us do a better job of connecting with people about spiritual things. He focuses on God’s story, beginning with Genesis one not Genesis three (the fall). This is God’s narrative which needs to impact man’s (our) narrative. Ron uses the architecture metaphor to help us understand how we are designed and how we can more effectively connect with how others (our pre-Christian friends) by understanding how they are designed.
Our spiritual conversations and our spiritual lives are the result of interplay of “context, biblical text, and human text”. (19) The context of our present culture is one of quantum change that requires a relevant response from Christians (Christianity). Values surrounding relational, reality, action and shalom have changed in a world that is no longer a Newtonian world but a quantum world. Information that does not result in change is of little value. Churches are not exempt from this challenge. “We are living in the beginnings of a second axial age.” (47) The first one took place around 800 to 200 B.C.
Evangelicals have followed the game rules of the modern world and “reduced the Bible to a set of propositional principles”. (61) The result is fundamentalism. This destroys the valid narrative of God’s story. “The essence of the Christian story is that of selfless service, love, compassion, and care. Coercion, control, and power are not part of this equation.” (70)
The ‘human text’ is best represented by what is commonly described as “the American dream world”. (74) The author calls it “the Gerbil Wheel Tale”. (79)
To effectively enter into God’s story (narrative) will require a transformation (Transformational Architecture).
We begin with Genesis one through “story teller’s eyes and with story listener’s ears”, (93) not with a scientific approach. The impact and importance of our being made in the image of God, “image dei” (108), cannot be over emphasized. This needs to be the starting point of our spiritual conversations not the fall, judgment, etc. of Genesis three. Our uniqueness in creation was motivated by God’s love and it is still part of each human.
God can be viewed in three ways, (“1P, 2P, 3P”- (115) the God within- first person which is man in God’s image-image dei, the God without- transcendent and “other” (109), and the God of creation. It is important to maintain a balance of these three views.
Sharing the gospel (good news) should be more about conversation than conquest, more about relationship than a rational debate (making a sale). “We choose the stories that define ourselves.” (157) God’s story has the capacity to reshape the brokenness and distortion of our lives. “Being made ‘image dei’ is God’s architectural design that drives our desire for the very things God provided in the Garden of Eden.” (177) The America dream is an example of how we try to accomplish that on our own. We want life to have purpose, meaning, and hope. This should be the starting point of our spiritual conversations with a commitment to demonstrate unconditional love. We can progress with that conversation on the assumption that there is a yearning to “believe, belong, and become” (198).
www.henrydirksen.blogspot.com
Saturday, May 8, 2010
Jesus, The Last Days.
Book Review.
Evans Craig A. Wright N.T. Jesus, The Final Days. What really happened. Westminster, John Knox Press. 2994.
C.E.- director of graduate program at Acadia Divinity College in Canada.
N.T.W.- Bishop of Durham in the Church of England.
Comment. Henry.
The contents of this book were first given as lectures in the ‘Symposium for Church and Academy’ at Crichton College. Critics of Christianity often focus on and seek to discredit, three crucial events of the Christian faith; the death, burial, and resurrection of Jesus. The three essays that make up this book are an apologetic of these events.
The reality of Jesus’ death is a matter of obvious historical evidence. Four reasons are presented for Jesus’ death. Jesus anticipated his own death. There were Jewish and Roman implications of Jesus’ death. Mockery had a legitimate place in the process. Jesus’ final shout was a shout of death not the shout of a victorious Messiah. This created theological problems for Jews who were looking for a reigning Messiah and for Jesus’ followers.
Jews followed Scriptural commands when it came to proper burial procedures. Doubts concerning Jesus’ burial are addressed in terms of how these procedures were followed.
Some of the controversies surrounding Jesus’ resurrection arise out of the stories of eye witnesses in the gospels. Other doubts come as a result of the language that is used in the ancient world regarding resurrection. There were “early Christian distinctives on resurrection”. (81) Wright identifies “seven mutations/alterations” (84) of the Christian view of the Jewish understanding of resurrection. There is ample historical argument for the burial and resurrection of Jesus.
Those who would discredit the death, burial, and resurrection of Jesus do so for personal reasons. The acceptance of these ‘facts’ comes with a need to make personal choices of acceptance or rejection. Rejection of the facts happened immediately after Jesus’ death, burial, and resurrection and they have continued in various forms to this day. What really happened does matter.
Evans Craig A. Wright N.T. Jesus, The Final Days. What really happened. Westminster, John Knox Press. 2994.
C.E.- director of graduate program at Acadia Divinity College in Canada.
N.T.W.- Bishop of Durham in the Church of England.
Comment. Henry.
The contents of this book were first given as lectures in the ‘Symposium for Church and Academy’ at Crichton College. Critics of Christianity often focus on and seek to discredit, three crucial events of the Christian faith; the death, burial, and resurrection of Jesus. The three essays that make up this book are an apologetic of these events.
The reality of Jesus’ death is a matter of obvious historical evidence. Four reasons are presented for Jesus’ death. Jesus anticipated his own death. There were Jewish and Roman implications of Jesus’ death. Mockery had a legitimate place in the process. Jesus’ final shout was a shout of death not the shout of a victorious Messiah. This created theological problems for Jews who were looking for a reigning Messiah and for Jesus’ followers.
Jews followed Scriptural commands when it came to proper burial procedures. Doubts concerning Jesus’ burial are addressed in terms of how these procedures were followed.
Some of the controversies surrounding Jesus’ resurrection arise out of the stories of eye witnesses in the gospels. Other doubts come as a result of the language that is used in the ancient world regarding resurrection. There were “early Christian distinctives on resurrection”. (81) Wright identifies “seven mutations/alterations” (84) of the Christian view of the Jewish understanding of resurrection. There is ample historical argument for the burial and resurrection of Jesus.
Those who would discredit the death, burial, and resurrection of Jesus do so for personal reasons. The acceptance of these ‘facts’ comes with a need to make personal choices of acceptance or rejection. Rejection of the facts happened immediately after Jesus’ death, burial, and resurrection and they have continued in various forms to this day. What really happened does matter.
Tuesday, May 4, 2010
Living Gently In A Violent World
Book Review.
Hauerwas, Stanley. Vanier Jean. Living Gently In A Violent World. The prophetic witness of weakness. IVP Books. 2008
S.H.- professor of theological ethics at Duke Divinity School, Duke University.
J.V.- founder of L’Arche, an international network of communities where people with or without intellectual disabilities experience life together as fellow human beings who share a mutuality of care and need.
Comment. Henry
It was through the writings of Henri Nouwen that I first heard about L’Arche. These communities demonstrate a level of care for needy people that is truly amazing. I think it takes special gifts to provide that care. Having said that, a read of a book like this is good for anyone who is serious about responding to the exhortation from scripture to be Christ-like, i.e. caring for the needy. To live gently in a violent world is a challenge for all of us.
Jean has lived with people with disabilities for over forty years. He began L’Arche and has seen it spread to communities in many countries. This organization began as a Roman Catholic community but is now very ecumenical. “In L’Arche we have always had to work at interreligious cooperation, and today we are confronted with many new realities.” (27)
“L’Arche embodies the patience that is absolutely crucial if we (the church) are to learn to be faithful people in our world.” (45) We live in a world that believes that safety can be achieved by violence. “Speed and placelessness” (51) are part of that violence. In total contrast to such a mindset we have the communities of L’Arche.
There is too much focus on global and not enough focus on catholic in our world. “Non-violence is a sign of hope that there is an alternative to war.” (55) L’Arche is an example of such non-violence. Referring to the mining practice of using canaries to warn miners of poisonous gases, “L’Arche may be the church’s canary”. (56) However L’Arche also needs the church.
Fear and weakness are walls that effectively divide humanity. People with disabilities have a greater need to be accepted than to be changed. Change is actually brought about through acceptance. Accepting weakness is part of understanding reality. “The politics of gentleness” (77) must be part of any attempt at administrating justice. It is the practice of gentleness that qualifies L’Arche as a dispenser of justice.
The fear that turns us in on ourselves will always result in a natural response of violence. Such violence happens when we refuse to acknowledge our woundedness and loneliness. Love overcomes fear. We must become people of peace. Jesus is our model and he also provides the resources to live a life of peace. “In Jesus, time has been redeemed for the practises of peace.” (105)
Hauerwas, Stanley. Vanier Jean. Living Gently In A Violent World. The prophetic witness of weakness. IVP Books. 2008
S.H.- professor of theological ethics at Duke Divinity School, Duke University.
J.V.- founder of L’Arche, an international network of communities where people with or without intellectual disabilities experience life together as fellow human beings who share a mutuality of care and need.
Comment. Henry
It was through the writings of Henri Nouwen that I first heard about L’Arche. These communities demonstrate a level of care for needy people that is truly amazing. I think it takes special gifts to provide that care. Having said that, a read of a book like this is good for anyone who is serious about responding to the exhortation from scripture to be Christ-like, i.e. caring for the needy. To live gently in a violent world is a challenge for all of us.
Jean has lived with people with disabilities for over forty years. He began L’Arche and has seen it spread to communities in many countries. This organization began as a Roman Catholic community but is now very ecumenical. “In L’Arche we have always had to work at interreligious cooperation, and today we are confronted with many new realities.” (27)
“L’Arche embodies the patience that is absolutely crucial if we (the church) are to learn to be faithful people in our world.” (45) We live in a world that believes that safety can be achieved by violence. “Speed and placelessness” (51) are part of that violence. In total contrast to such a mindset we have the communities of L’Arche.
There is too much focus on global and not enough focus on catholic in our world. “Non-violence is a sign of hope that there is an alternative to war.” (55) L’Arche is an example of such non-violence. Referring to the mining practice of using canaries to warn miners of poisonous gases, “L’Arche may be the church’s canary”. (56) However L’Arche also needs the church.
Fear and weakness are walls that effectively divide humanity. People with disabilities have a greater need to be accepted than to be changed. Change is actually brought about through acceptance. Accepting weakness is part of understanding reality. “The politics of gentleness” (77) must be part of any attempt at administrating justice. It is the practice of gentleness that qualifies L’Arche as a dispenser of justice.
The fear that turns us in on ourselves will always result in a natural response of violence. Such violence happens when we refuse to acknowledge our woundedness and loneliness. Love overcomes fear. We must become people of peace. Jesus is our model and he also provides the resources to live a life of peace. “In Jesus, time has been redeemed for the practises of peace.” (105)
Sunday, April 25, 2010
The Year Of Living Like Jesus.
Book Review.
Dobson, Ed. The Year Of Living Like Jesus. My journey of discovering what Jesus would really do. Zondervan. 2009
E.D.-pastor emeritus of Calvary Church in Grand Rapids, Michigan.
Comment. Henry.
Ed Dobson shares his experience of trying to live like Jesus for a year. To him this meant to eat like Jesus, pray like Jesus, observe the Sabbath like Jesus, and attend the Jewish festivals like Jesus did. Having to deal with a terminal disease (ALS) during this ‘project’ added a huge challenge for Ed. The example of A.J.Jacobs (The Year of Living Biblically) was a motivator for Ed to undertake this project.
A major ‘rabbit trail’ for Ed was his involvement in Catholic and Orthodox liturgies, praying the rosary and the prayer rope, etc. He was being accepting of others as he felt Jesus would have been if he had lived in Ed’s culture.
Another departure from Ed’s evangelical (fundamentalist) life-style was his decision to spend time with ‘sinners’ as Jesus had done and this took him into bars where he joined in with drinking alcoholic beverages and interacting with ‘those in need of a physician’.
Part of his adherence to a Jewish life style was growing a full beard and eating kosher food. Keeping company with followers of the Jewish faith meant attendance at synagogues and important Jewish religious events.
This year long project totally changed Ed’s life-style. He does not say too much about the negative impact he suffered, i.e. loss of friends, how his wife was probably impacted, etc. The limitations that his illness brought to the project were a daily part of life.
Of the many things he learned during this special year he explains that he has grown in his appreciation for past experiences of life. He is thankful for his fundamentalist training at Bob Jones University. He describes Jerry Falwell, with whom he worked at Liberty University, as a mentor and ‘the kindest, most generous person I’ve ever met’. He has grown in his appreciation of the Roman Catholic faith and the Orthodox Church.
In this book Ed has simply shared his experience and he feels no need to be defensive about that experience even though critics have had been harsh. He has certainly demonstrated an unusual attitude of tolerance for others an attitude that is required to be part of our postmodern culture.
Ed’s experience is a striking example of one person’s attempt to live incarnationally (missionally).
Dobson, Ed. The Year Of Living Like Jesus. My journey of discovering what Jesus would really do. Zondervan. 2009
E.D.-pastor emeritus of Calvary Church in Grand Rapids, Michigan.
Comment. Henry.
Ed Dobson shares his experience of trying to live like Jesus for a year. To him this meant to eat like Jesus, pray like Jesus, observe the Sabbath like Jesus, and attend the Jewish festivals like Jesus did. Having to deal with a terminal disease (ALS) during this ‘project’ added a huge challenge for Ed. The example of A.J.Jacobs (The Year of Living Biblically) was a motivator for Ed to undertake this project.
A major ‘rabbit trail’ for Ed was his involvement in Catholic and Orthodox liturgies, praying the rosary and the prayer rope, etc. He was being accepting of others as he felt Jesus would have been if he had lived in Ed’s culture.
Another departure from Ed’s evangelical (fundamentalist) life-style was his decision to spend time with ‘sinners’ as Jesus had done and this took him into bars where he joined in with drinking alcoholic beverages and interacting with ‘those in need of a physician’.
Part of his adherence to a Jewish life style was growing a full beard and eating kosher food. Keeping company with followers of the Jewish faith meant attendance at synagogues and important Jewish religious events.
This year long project totally changed Ed’s life-style. He does not say too much about the negative impact he suffered, i.e. loss of friends, how his wife was probably impacted, etc. The limitations that his illness brought to the project were a daily part of life.
Of the many things he learned during this special year he explains that he has grown in his appreciation for past experiences of life. He is thankful for his fundamentalist training at Bob Jones University. He describes Jerry Falwell, with whom he worked at Liberty University, as a mentor and ‘the kindest, most generous person I’ve ever met’. He has grown in his appreciation of the Roman Catholic faith and the Orthodox Church.
In this book Ed has simply shared his experience and he feels no need to be defensive about that experience even though critics have had been harsh. He has certainly demonstrated an unusual attitude of tolerance for others an attitude that is required to be part of our postmodern culture.
Ed’s experience is a striking example of one person’s attempt to live incarnationally (missionally).
Friday, April 23, 2010
Missional Map-Making
Book Review.
Roxburgh, Alan J. Missional Map-Making. Skills for leading in times of transition. Jossey-Bass. 2010
Comment. Henry.
Many years ago I came away from a ‘teacher’s convention’ with a very profound truth- Stop Doing Things That Don’t Work! That was a difficult thing for me to actually do. Even more difficult was to know what to do in place of what I was no longer doing. That is what this book is all about with reference to church work. When you don’t have something to replace what you are no longer doing you have created some kind of vacuum and left unfilled, vacuums can attract a whole lot of ‘crap’. I am sure there will be many more books written about “Missional”.
We see our world through the “cultural map of modernity” (6) and this map “assumes that all reality is made up of separate, distinct parts”. (10) Individualism is all over this map.
We are in an “in-between time” (28) of great uncertainty; in between modernity and whatever is next (postmodernity). This is a time when courageous decisions need to be made about ‘missional map-making’. This is a new world. Reality has changed. Effective map-making requires an understanding of modernity and Scripture, as applied to modernity.
“Common sense is no longer common.” (42) Equilibriums of all sorts are disappearing. E.g. N.C.D. evaluations don’t address the ‘in-between culture’. “Leading well in our environment of complex change depends on leading from a different place than management and control.” (53)
Sir Isaac Newton and the industrial revolution were key players in forming the map of modernity. Great value was given to control, predictability and strategic planning. “Strategic planning (where people are turned into objectives of goals and visions) cannot form mission-shaped communities”. (79)
There are eight forces of change that need to be reckoned with as new map-making is addressed. They are “globalization, pluralism, rapid technological change, postmodernism, staggering global need, the democratization of knowledge, and the return to romanticism”. (90-108) The development of the internet is an example of far reaching and unmanaged change.
Missional planning and map-making should follow these steps. “Assess how the environment has changed in your context.” (127) “Focus on redeveloping a core identity.” (134) “Create a parallel culture in our local church.” (143) “Form partnerships with the surrounding neighbourhoods and communities.” (164) Church leaders must shift their attention from “strategies and visions to becoming present with people”. (172) “Missional map-makers (must be) cultivators of environments” (182) in their neighbourhoods more than in their churches.
Roxburgh, Alan J. Missional Map-Making. Skills for leading in times of transition. Jossey-Bass. 2010
Comment. Henry.
Many years ago I came away from a ‘teacher’s convention’ with a very profound truth- Stop Doing Things That Don’t Work! That was a difficult thing for me to actually do. Even more difficult was to know what to do in place of what I was no longer doing. That is what this book is all about with reference to church work. When you don’t have something to replace what you are no longer doing you have created some kind of vacuum and left unfilled, vacuums can attract a whole lot of ‘crap’. I am sure there will be many more books written about “Missional”.
We see our world through the “cultural map of modernity” (6) and this map “assumes that all reality is made up of separate, distinct parts”. (10) Individualism is all over this map.
We are in an “in-between time” (28) of great uncertainty; in between modernity and whatever is next (postmodernity). This is a time when courageous decisions need to be made about ‘missional map-making’. This is a new world. Reality has changed. Effective map-making requires an understanding of modernity and Scripture, as applied to modernity.
“Common sense is no longer common.” (42) Equilibriums of all sorts are disappearing. E.g. N.C.D. evaluations don’t address the ‘in-between culture’. “Leading well in our environment of complex change depends on leading from a different place than management and control.” (53)
Sir Isaac Newton and the industrial revolution were key players in forming the map of modernity. Great value was given to control, predictability and strategic planning. “Strategic planning (where people are turned into objectives of goals and visions) cannot form mission-shaped communities”. (79)
There are eight forces of change that need to be reckoned with as new map-making is addressed. They are “globalization, pluralism, rapid technological change, postmodernism, staggering global need, the democratization of knowledge, and the return to romanticism”. (90-108) The development of the internet is an example of far reaching and unmanaged change.
Missional planning and map-making should follow these steps. “Assess how the environment has changed in your context.” (127) “Focus on redeveloping a core identity.” (134) “Create a parallel culture in our local church.” (143) “Form partnerships with the surrounding neighbourhoods and communities.” (164) Church leaders must shift their attention from “strategies and visions to becoming present with people”. (172) “Missional map-makers (must be) cultivators of environments” (182) in their neighbourhoods more than in their churches.
Tuesday, April 13, 2010
The Fine Line.
Book Review.
Oberbrunner, Kary. The Fine Line. Re-envisioning the gap between Christ and culture. Zondervan. 2008.
K.O.-pastor of discipleship and leadership development at Grace Church in Powell, Ohio.
Comment. Henry.
Much has been said and written of late about how Christians (the church) can be more effective in these times. Missional, incarnational, relevant, have become buzz words. Kary is addressing the same issue(s) using a somewhat different approach. His concern is a scriptural exhortation that we are to be in the world but not of the world. This means ‘walking a fine line’ that will result in being relevant in our culture. One reason for irrelevance is an imbalance on the ‘in the world’ side of that fine line. Such people Kary calls ‘Conformists’. Those who err on the ‘not in the world’ side of the line he calls ‘Separatists. Those who walk that fine line he calls ‘Transformists’. These are the relevant ones who are impacting our culture. Kary is trying to explain in practical terms what it means to be in the world but not of it.
“Relevance is something others believe about us, not what we believe about others.” (41) The language of relevance is love. It is about loving God and loving people. “Separatists” (25) demonstrate their imbalance (irrelevance) by an inward focus that makes them ineffective in their culture. In an effort to avoid this problem, “Conformists” (25) abandon Separatist organizations (churches) and seek to be more relevant with culture by becoming like those of the culture. This is another form of imbalance that results in irrelevance. “Transformists” (27) have learned to live in that line of, being in the world but not of it.
Kary shares a number of very interesting, heart-touching stories of people whom he calls Transformists. Becoming Transformists has to become a movement which will bridge the gap between Christ and Culture.
Oberbrunner, Kary. The Fine Line. Re-envisioning the gap between Christ and culture. Zondervan. 2008.
K.O.-pastor of discipleship and leadership development at Grace Church in Powell, Ohio.
Comment. Henry.
Much has been said and written of late about how Christians (the church) can be more effective in these times. Missional, incarnational, relevant, have become buzz words. Kary is addressing the same issue(s) using a somewhat different approach. His concern is a scriptural exhortation that we are to be in the world but not of the world. This means ‘walking a fine line’ that will result in being relevant in our culture. One reason for irrelevance is an imbalance on the ‘in the world’ side of that fine line. Such people Kary calls ‘Conformists’. Those who err on the ‘not in the world’ side of the line he calls ‘Separatists. Those who walk that fine line he calls ‘Transformists’. These are the relevant ones who are impacting our culture. Kary is trying to explain in practical terms what it means to be in the world but not of it.
“Relevance is something others believe about us, not what we believe about others.” (41) The language of relevance is love. It is about loving God and loving people. “Separatists” (25) demonstrate their imbalance (irrelevance) by an inward focus that makes them ineffective in their culture. In an effort to avoid this problem, “Conformists” (25) abandon Separatist organizations (churches) and seek to be more relevant with culture by becoming like those of the culture. This is another form of imbalance that results in irrelevance. “Transformists” (27) have learned to live in that line of, being in the world but not of it.
Kary shares a number of very interesting, heart-touching stories of people whom he calls Transformists. Becoming Transformists has to become a movement which will bridge the gap between Christ and Culture.
Monday, April 12, 2010
Eternal Life
Book Review.
Spong, John Shelby. Eternal Life: A New Vision. Beyond religion, beyond theism, beyond heaven and hell. Harper One. 2009.
J.S.S.- is a leading spokesperson for liberal Christianity. A prolific writer and lecturer. Retired Epsicopalian bishop.
Comment. Henry.
My attention was drawn to this book by a very special person in my life. I had to find out for myself what this book was all about.
To describe this author as a rank liberal would be probably be viewed as a fundamentalist charge. He is a self-described product of the Enlightenment, modernity, and secularism. He is merciless in his attack on what he calls the literalists of biblical interpretations. He describes his own personal journey (evolvement) from a fundamentalist evangelical to an enlightened liberal. The thesis of his book is his personal vision of eternal life that he developed. That ‘vision’ was arrived at only after he declared the ‘death’ of religion, theism, heaven and hell. He questions all the basic beliefs of Christianity. Those who are the severest critics of ideologies are those who have at some time been part of that ideology. Spong’s conclusions are based on his interpretation of scripture, especially the Gospel of John.
I would be interested in responses from those who have read Spong and/or have an interest in his writings.
From the Preface.
“This book on life after death drove me deeply and in a new way into the Fourth Gospel. (John) described the purpose for which Jesus lived to be that of giving us life and giving it abundantly. I hope this book is in the service of that purpose.”
“Religious concepts become fragile indeed when education renders them no longer believable.” (2) The Bible and the church become “inadequate authorities”. (3) In religion the “need to believe is greater than the ability to believe”. (3) In a time of grieving the loss of a loved one people flee from “reality into religion”. (5) Religious traditions are designed to help people with death. This book is John’s personal story about life after death and he calls it his “spiritual autobiography”. (17) He does subscribe to the concept of life after death, as he understands it.
In his search for an explanation of life John concludes that “we are accidental creatures”. (24) All life is a result of evolution with man reaching a state that places him above other life, i.e. self-consciousness.
John’s personal experience with death and the explanations that were given to him as a child did not satisfy him. “Religious thinking seemed to me to be detached from reality.” (48) (This is not an unusual experience for children.)
As a twelve year old John became “an unquenchable religious seeker”. (56) As he pursued his desire to become a priest (Episcopalian) continued to have doubts about religion.
The certainty of death is strongly resisted by all forms of life as an effort of survival. For man, that desire and its accompanying anxieties, leads him to turn to religion. Religion is a human creation to fill a human need. Its ultimate goal is security not truth. This is confirmed by the changes that have happened in religion(s) over the years. The manipulating of deities is a religious practice. “Worship is simply an act of flattery by which we hope to gain God’s attention and force the deity to meet our needs.” (102)
Heaven and hell are concepts that are unacceptable (unreasonable) products of religion. “The heart, cannot accept what the mind rejects.” ((120) (Mind over heart.) This creates the option of a religion less world in which to seek after God. It is a turning “from the deity above to the deity within”. (144)
John is now ready to move ahead with his ‘new vision’ of God as he follows his own reasoning. He finds support for his vision in the mystics. He finds further support in his interpretation of the words of Christ in the Gospel of John which were never meant to be taken literally. He comes up with the conclusion that, “Because God is, I am. Because I am, God is.” (186) John has now progressed in his spiritual development through three stages, “hiding, thinking, and being”. (187)
He now is ready to present his conclusions that he has reached from his search for eternal life. He has dismissed religion and its premises that God is supernatural and man’s alienation from him requires atonement. He has transcended his religious convictions and sees God “as part of the universal consciousness in which I shared”. (206) He sees in Jesus the human, the example of becoming “one with God, transcending all human boundaries”. (208) In all his searching and discovering John considers himself to be “a disciple of Jesus”. (121)
I want to close this review with some of my own ‘conclusions’. John is being very honest in his presentations. His are conclusions of one totally committed to modernity at its best. I am open to help as to how to respond to the likes of John without getting into mind-boggling debates and dead-end arguments.
www.henrydirksen.blogspot.com
Spong, John Shelby. Eternal Life: A New Vision. Beyond religion, beyond theism, beyond heaven and hell. Harper One. 2009.
J.S.S.- is a leading spokesperson for liberal Christianity. A prolific writer and lecturer. Retired Epsicopalian bishop.
Comment. Henry.
My attention was drawn to this book by a very special person in my life. I had to find out for myself what this book was all about.
To describe this author as a rank liberal would be probably be viewed as a fundamentalist charge. He is a self-described product of the Enlightenment, modernity, and secularism. He is merciless in his attack on what he calls the literalists of biblical interpretations. He describes his own personal journey (evolvement) from a fundamentalist evangelical to an enlightened liberal. The thesis of his book is his personal vision of eternal life that he developed. That ‘vision’ was arrived at only after he declared the ‘death’ of religion, theism, heaven and hell. He questions all the basic beliefs of Christianity. Those who are the severest critics of ideologies are those who have at some time been part of that ideology. Spong’s conclusions are based on his interpretation of scripture, especially the Gospel of John.
I would be interested in responses from those who have read Spong and/or have an interest in his writings.
From the Preface.
“This book on life after death drove me deeply and in a new way into the Fourth Gospel. (John) described the purpose for which Jesus lived to be that of giving us life and giving it abundantly. I hope this book is in the service of that purpose.”
“Religious concepts become fragile indeed when education renders them no longer believable.” (2) The Bible and the church become “inadequate authorities”. (3) In religion the “need to believe is greater than the ability to believe”. (3) In a time of grieving the loss of a loved one people flee from “reality into religion”. (5) Religious traditions are designed to help people with death. This book is John’s personal story about life after death and he calls it his “spiritual autobiography”. (17) He does subscribe to the concept of life after death, as he understands it.
In his search for an explanation of life John concludes that “we are accidental creatures”. (24) All life is a result of evolution with man reaching a state that places him above other life, i.e. self-consciousness.
John’s personal experience with death and the explanations that were given to him as a child did not satisfy him. “Religious thinking seemed to me to be detached from reality.” (48) (This is not an unusual experience for children.)
As a twelve year old John became “an unquenchable religious seeker”. (56) As he pursued his desire to become a priest (Episcopalian) continued to have doubts about religion.
The certainty of death is strongly resisted by all forms of life as an effort of survival. For man, that desire and its accompanying anxieties, leads him to turn to religion. Religion is a human creation to fill a human need. Its ultimate goal is security not truth. This is confirmed by the changes that have happened in religion(s) over the years. The manipulating of deities is a religious practice. “Worship is simply an act of flattery by which we hope to gain God’s attention and force the deity to meet our needs.” (102)
Heaven and hell are concepts that are unacceptable (unreasonable) products of religion. “The heart, cannot accept what the mind rejects.” ((120) (Mind over heart.) This creates the option of a religion less world in which to seek after God. It is a turning “from the deity above to the deity within”. (144)
John is now ready to move ahead with his ‘new vision’ of God as he follows his own reasoning. He finds support for his vision in the mystics. He finds further support in his interpretation of the words of Christ in the Gospel of John which were never meant to be taken literally. He comes up with the conclusion that, “Because God is, I am. Because I am, God is.” (186) John has now progressed in his spiritual development through three stages, “hiding, thinking, and being”. (187)
He now is ready to present his conclusions that he has reached from his search for eternal life. He has dismissed religion and its premises that God is supernatural and man’s alienation from him requires atonement. He has transcended his religious convictions and sees God “as part of the universal consciousness in which I shared”. (206) He sees in Jesus the human, the example of becoming “one with God, transcending all human boundaries”. (208) In all his searching and discovering John considers himself to be “a disciple of Jesus”. (121)
I want to close this review with some of my own ‘conclusions’. John is being very honest in his presentations. His are conclusions of one totally committed to modernity at its best. I am open to help as to how to respond to the likes of John without getting into mind-boggling debates and dead-end arguments.
www.henrydirksen.blogspot.com
Wednesday, April 7, 2010
The Divine Embrace
Book Review.
Webber, Robert E. The Divine Embrace. Recovering the passionate life. Baker Books, 2006.
Comment. Henry.
There is quite a contrast of titles from McClaren’s “Everything Must Change”, to Webber’s “The Divine Embrace”. I appreciate both but confess that I resonate more with “The Divine Embrace”. Part of that response is probably generational. All ‘post-moderns’ are not the same. Emergent (emergence) has different phases and/or levels. In this book Webber addresses something that is basic to the Christian life (experience) that is timeless. Our spiritual life is part of our identity and is dependent on our understanding and involvement in ‘God’s story’. I found this book encouraging and informative.
All “spirituality has an experiential dimension, but the experience is always in keeping with the story from which it arises”. (15) This book focuses on the Christian story which Webber calls “the divine embrace”. It is God’s story which Paul calls “the mystery of Christ”. Our involvement in the story is through “contemplation and participation”. (20)
“God’s story and spirituality” (32) of the ancient church was challenged by the Gnostics. The Apostle’s Creed raised a standard against Gnosticism and dualism. The incarnation, explained in John 1:14, was being interpreted in ways that challenged ‘God’s story’. The Chalcedon Creed of AD 451 addressed this challenge. “Ancient spirituality is a theological spirituality,” (42) manifested in a life lived according to God’s design, represented by biblical teachings.
“Evangelicals, having separated spirituality from God’s vision, practice spiritualities of legalism, intellectualism, and experientialism.” (80) In these spiritualities the focus is on self. We live in a world where secularism and New Age are strong players. To be able to respond effectively to these challenges we must rediscover God’s story, i.e. “ancient spirituality”. (120)
God’s story is expressed in three typologies, “creation/recreation, the first Adam/second Adam, the Exodus event/Christ event”. (130) ‘Our story’ has three important ‘ingredients’, repentance, baptism, and the gift of the Holy Spirit. “Baptism in the Spirit seals and reveals”. (160) Baptism gives us our spiritual identity which is sealed by the Spirit.
“Baptismal spirituality” (180) is important in our participation in God’s story and gives us understanding about our part in God’s relationship with us. The “desert fathers” have given us helpful instructions regarding matters of the heart. The “Benedictine rule” (200) brings understanding about the disciplined Christian life. Brother Lawrence is a good example. Appreciating God’s creation is demonstrated by how we care for ‘material things’.
“The church is the family of God, called to live the baptized life.” (223) It is (should be) by nature a nurturing body, nurturing disciples. Worship should be situated in the story of God not in the (contemporary) culture. “Worship as a prayer shapes who we are.” (235)
“There is no story in this world that is more profound than the story of God’s embrace.”
Webber, Robert E. The Divine Embrace. Recovering the passionate life. Baker Books, 2006.
Comment. Henry.
There is quite a contrast of titles from McClaren’s “Everything Must Change”, to Webber’s “The Divine Embrace”. I appreciate both but confess that I resonate more with “The Divine Embrace”. Part of that response is probably generational. All ‘post-moderns’ are not the same. Emergent (emergence) has different phases and/or levels. In this book Webber addresses something that is basic to the Christian life (experience) that is timeless. Our spiritual life is part of our identity and is dependent on our understanding and involvement in ‘God’s story’. I found this book encouraging and informative.
All “spirituality has an experiential dimension, but the experience is always in keeping with the story from which it arises”. (15) This book focuses on the Christian story which Webber calls “the divine embrace”. It is God’s story which Paul calls “the mystery of Christ”. Our involvement in the story is through “contemplation and participation”. (20)
“God’s story and spirituality” (32) of the ancient church was challenged by the Gnostics. The Apostle’s Creed raised a standard against Gnosticism and dualism. The incarnation, explained in John 1:14, was being interpreted in ways that challenged ‘God’s story’. The Chalcedon Creed of AD 451 addressed this challenge. “Ancient spirituality is a theological spirituality,” (42) manifested in a life lived according to God’s design, represented by biblical teachings.
“Evangelicals, having separated spirituality from God’s vision, practice spiritualities of legalism, intellectualism, and experientialism.” (80) In these spiritualities the focus is on self. We live in a world where secularism and New Age are strong players. To be able to respond effectively to these challenges we must rediscover God’s story, i.e. “ancient spirituality”. (120)
God’s story is expressed in three typologies, “creation/recreation, the first Adam/second Adam, the Exodus event/Christ event”. (130) ‘Our story’ has three important ‘ingredients’, repentance, baptism, and the gift of the Holy Spirit. “Baptism in the Spirit seals and reveals”. (160) Baptism gives us our spiritual identity which is sealed by the Spirit.
“Baptismal spirituality” (180) is important in our participation in God’s story and gives us understanding about our part in God’s relationship with us. The “desert fathers” have given us helpful instructions regarding matters of the heart. The “Benedictine rule” (200) brings understanding about the disciplined Christian life. Brother Lawrence is a good example. Appreciating God’s creation is demonstrated by how we care for ‘material things’.
“The church is the family of God, called to live the baptized life.” (223) It is (should be) by nature a nurturing body, nurturing disciples. Worship should be situated in the story of God not in the (contemporary) culture. “Worship as a prayer shapes who we are.” (235)
“There is no story in this world that is more profound than the story of God’s embrace.”
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