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
Subscribe to:
Posts (Atom)
