Book Review.
Webber, Robert E. Journey To Jesus. The worship, evangelism, and nurture mission of the church. Abingdon Press. 2001.
R.W.- former director of the Institute for Worship Studies- Wheaton. Author of several worship-related resources.
Comment. Henry.
Webber has taken a close look at “The Apostolic Tradition”, written by Hippolytus in 215, to learn about the practice of evangelism in the early church. Because of the similarities between the culture of Rome in which the early church functioned and our postmodern culture, he believes we need to take the model of the early church to develop the worship, evangelism and nurture mission of the church today. Webber identifies four phases and four passage rites of this model. They are: “Phase I- Evangelism of the seeker and the passage rite is Welcome. Phase II- Discipleship of the hearer and the passage rite is Enrollment of Names. Phase III- Spiritual formation of the kneeler with the passage rite of Baptism. Phase IV-Nurturing of the faithful into full membership and the passage rite is the Eucharist.” (12)
Robert’s research has added an interesting, helpful resource to the information about the early church.
The early church was in conflict with the Roman state government and the Roman religion. Christianity was defended by the “Apologists”. (31) The eschatological vision of the early church was “a perfect society in the future”. (33) To proclaim Christ as Lord and not Caesar put a Christian’s life in jeopardy. The church became the nurturer (mother) of its children. Conversion was sometimes an event, e.g. Paul, but always a process. Baptism for the early church was a powerful, public symbol of involvement in the Christian community.
The Constantinian model of the church and the Christendom that developed around that model are now history. Today’s culture is similar to pre-Constantinian times and the church must be relevant in that culture. Therefore the model of the early church needs to become today’s model for the church in evangelism, worship, and nurture.
The evangelism message of the early church was seeker focused. It stressed repentance and baptism, Acts 2:37-38. It was communicated wherever disciples (believers) went. It was a one on one approach and the results were phenomenal. The impact of the church was personal and communal. For those brought up in the Hebrew faith conversion was followed (shortly) by baptism. For Gentiles, there was a process of instruction after conversion and then baptism.
The evangelism model of the early church that today’s church needs to follow, includes rites and passages. Conversion comes with the rite of welcome as a “performative symbol”. (82) “The passage rite of conversion separates a person from his or her former life. It’s a rite of transition to a new way of life and incorporation into a new community.” (82) Discipleship is part of the conversion process. The final step of preparation for baptism is the “rite of covenant”. (116)
A person who is in the third phase of evangelism is called a “kneeler” (138). The passage rite is baptism. This rite is marked by and recognized by “spiritual warfare”. (140) The early church treated this rite as a spiritual birth that prepared a participant as a member of the church.
The final phase of evangelism was the receiving of the new members into the church and nurturing of those members. They were affirmed in their giftedness and empowered in their service. “The rite of Eucharist is the rite of fellowship with God and with each other.” (182)
Webber gives some practical suggestions to help those who would respond to his challenge to do worship, evangelism, and nurture according to the early church model.
Thursday, May 26, 2011
Monday, May 9, 2011
Solid Footholds for The Leader
Book Review.
Schlitt, Ron. Solid Footholds for The Leader. A view from those below. Trafford Publishing. 2007.
R.S.- President and CEO of RDJ Management Corporation. He has spent over twenty years working almost every demographic of the working population in developing and leading individuals to successful corporate life. He lives in Kelowna, B.C.
Comment. Henry.
Ron’s primary resource for the content of his book comes from his personal experience in the ‘marketplace’. His use of anonymous contributors adds a practical focus on how associates and employees are impacted by corporate leadership. Ron places a very high value on relationships in the workplace. His approach is somewhat simplistic but that is by design. He speaks a language that is uncomplicated and seeks to call issues by their very simplest terms, e.g. “No News Is Not Good News”.
The process that leaders undertake to solicit ‘feed-back’ from those they are leading must be done correctly. The request(s) must be seen as genuine and trustworthy. There is a danger that requests might be viewed as simply gauging loyalty and identifying opposition. There is a danger that some would view requests as masked hidden agendas.
A warning is sounded about waste and inefficiency that can become a part of a workplace environment. Ron calls this problem “feeding the hog”, (referring to a practice in the sawmill industry where waste (hog-fuel) is sent to a burner to get rid of it). “The biggest single hog-feeding strategy is the resignation of key personnel.” (36)
“Under-communication” (44) is always damaging to the workplace environment. Giving employees (associates) genuine recognition is fundamental to good morale. Having to make major decisions (“pulling the trigger” (94) comes with the responsibility of knowing all the facts surrounding those decisions.
Leaders must maintain a high level of level of transparency and accountability with their workers. “Even your personal life outside of work is measured.” (70) There is no substitute for sound modelling. Positive feed-back, from below, is a valid barometer of good leadership.
Ron divides leaders into three groups. There are those who seek followers that are similar “in appearance, emotions and thinking”. (101) He calls them “Clones”. (101) Leaders who want followers that are robots he calls “Drones”. (104) Then there are those leaders who look for employees who “have their own unique set of skills, abilities, interests and creative minds”. (108) Such leaders are “Bones”. (108) “Flames, ashes and embers” (113) is another analogy that Ron uses to differentiate between poor, bad and good leaders. A good leader has the courage and wisdom to be able to genuinely say “I am sorry”. (125) “Gamesmanship leads to paranoia and mistrust for both the leader and the follower.” (159) (159) “Leadership is action, not position.” (167)
henrydirksen.blogspot.com
Schlitt, Ron. Solid Footholds for The Leader. A view from those below. Trafford Publishing. 2007.
R.S.- President and CEO of RDJ Management Corporation. He has spent over twenty years working almost every demographic of the working population in developing and leading individuals to successful corporate life. He lives in Kelowna, B.C.
Comment. Henry.
Ron’s primary resource for the content of his book comes from his personal experience in the ‘marketplace’. His use of anonymous contributors adds a practical focus on how associates and employees are impacted by corporate leadership. Ron places a very high value on relationships in the workplace. His approach is somewhat simplistic but that is by design. He speaks a language that is uncomplicated and seeks to call issues by their very simplest terms, e.g. “No News Is Not Good News”.
The process that leaders undertake to solicit ‘feed-back’ from those they are leading must be done correctly. The request(s) must be seen as genuine and trustworthy. There is a danger that requests might be viewed as simply gauging loyalty and identifying opposition. There is a danger that some would view requests as masked hidden agendas.
A warning is sounded about waste and inefficiency that can become a part of a workplace environment. Ron calls this problem “feeding the hog”, (referring to a practice in the sawmill industry where waste (hog-fuel) is sent to a burner to get rid of it). “The biggest single hog-feeding strategy is the resignation of key personnel.” (36)
“Under-communication” (44) is always damaging to the workplace environment. Giving employees (associates) genuine recognition is fundamental to good morale. Having to make major decisions (“pulling the trigger” (94) comes with the responsibility of knowing all the facts surrounding those decisions.
Leaders must maintain a high level of level of transparency and accountability with their workers. “Even your personal life outside of work is measured.” (70) There is no substitute for sound modelling. Positive feed-back, from below, is a valid barometer of good leadership.
Ron divides leaders into three groups. There are those who seek followers that are similar “in appearance, emotions and thinking”. (101) He calls them “Clones”. (101) Leaders who want followers that are robots he calls “Drones”. (104) Then there are those leaders who look for employees who “have their own unique set of skills, abilities, interests and creative minds”. (108) Such leaders are “Bones”. (108) “Flames, ashes and embers” (113) is another analogy that Ron uses to differentiate between poor, bad and good leaders. A good leader has the courage and wisdom to be able to genuinely say “I am sorry”. (125) “Gamesmanship leads to paranoia and mistrust for both the leader and the follower.” (159) (159) “Leadership is action, not position.” (167)
henrydirksen.blogspot.com
Wednesday, April 27, 2011
Exclusion & Embace
Book Review.
Volf, Miraslav. Exclusion & Embrace. A theological exploration of identity, otherness, and reconciliation. Abingdon Press. 1996.
M.V.- professor of theology- Yale University Divinity School. (Native Croation.)
Comment. Henry.
For me the reading of this book provided much relevant information that I found very personal. Rather than trying to explain how that impacted me I will opt for some endorsement quotes that I resonate with to explain what this book is all about.
“Otherness, the simple fact of being different in some way, has come to be defined as in of itself evil. Christian theology must find ways of speaking that address the hatred of the other. There is no better theology of the present-day context of life and death.” Jurgen Moltman.
“He (Volf) finds hope in the challenge revealed at the heart of the gospel; the wounded yet healing embrace of the suffering Jesus.” Luke Timothy Johnson.
“Exclusion and Embrace is a stunningly brilliant analysis of the toughest Christian challenge of our time. It is a magnificent blend of insightful theology, historical vision, and human insight, one that is enriched by the author’s own multinational identity.” Lewis Smedes.
The cities of Sarajevo, Los Angeles, and Berlin are “connected by a history of vicious, cultural, ethnic and racial strife”, (14) and thus become “symbols of today’s world’, (15) of “identity and otherness”. (16) Central to what these cities represent is the Cross, the self, and the other.
“The vey birth of modernity entailed an exclusion of colossal proportions.” (59) Exclusion manifests itself in many forms, “elimination, assimilation, abandonment”, (87) etc. To resist evil becomes a trap that destroys innocence. The story of Cain and Abel illustrates “the anatomy, dynamics, and power of exclusion”. (92)
The ‘journey’ from exclusion to embrace focuses on four “central sections: repentance, forgiveness, making space in oneself for the other, and healing of memory”. (100) Ours is an age of “oppression/liberation”. (104) Emancipation as a grand narrative is disappearing.
A pure heart is a prerequisite to the action of embrace. When we sin or are sinned against there is suffering. This calls for repentance, by both victims and perpetrators. Revenge and retaliation are overcome by forgiveness. “Forgiveness implies an affirmation of justice.” (124) Without forgiveness justice does not result in reconciliation. “Only those who are willing ultimately to forget will remember rightly.” (132) The story of the ‘prodigal son’ illustrates embrace.
Regarding gender identity, “the ontologization of gender would ill serve both the notion of God and the understanding of gender”. (173) “The relations between the Trinitarian persons serve as a model for how the content of ‘masculinity’ and ‘femininity’ ought to be negotiated in the social process.” (181) Gender identity involves a duality that reflects equality but not sameness.
The concept of justice varies from culture to culture and unless there is willingness for some movement towards embrace there will be no agreement on the meaning of justice. There is great lack of agreement between God’s justice and man’s justice. “To know God means to do justice.” (213) There is a profound “injustice about God. It is called grace.” (221) Pentecost is portrayed as an example of justice and embrace.
For an accurate description of an event, memory is not a reliable authority. “We remember what we want to remember. We do with our memories what we want to do with them.” (239)
Modernity has prided itself about knowing but “the agenda of modernity has overreached itself”. (243) The conflict between “the power of truth and the truth of power” (249) presents a formidable challenge.
“The sword intended to root out violence ends up fostering it.” (277) The introduction of the “civilizing process” through reason, during the Enlightenment is a myth that some still subscribe to. Religion and violence work together to sow desolation.
“The Cross breaks the cycle of violence.” (291) “The violence of the Rider on the white horse (Revelation) is the symbol portrayed of the final exclusion of everything that refuses to be redeemed by God’s suffering love.” (299)
henrydirksen.blogspot.com
Volf, Miraslav. Exclusion & Embrace. A theological exploration of identity, otherness, and reconciliation. Abingdon Press. 1996.
M.V.- professor of theology- Yale University Divinity School. (Native Croation.)
Comment. Henry.
For me the reading of this book provided much relevant information that I found very personal. Rather than trying to explain how that impacted me I will opt for some endorsement quotes that I resonate with to explain what this book is all about.
“Otherness, the simple fact of being different in some way, has come to be defined as in of itself evil. Christian theology must find ways of speaking that address the hatred of the other. There is no better theology of the present-day context of life and death.” Jurgen Moltman.
“He (Volf) finds hope in the challenge revealed at the heart of the gospel; the wounded yet healing embrace of the suffering Jesus.” Luke Timothy Johnson.
“Exclusion and Embrace is a stunningly brilliant analysis of the toughest Christian challenge of our time. It is a magnificent blend of insightful theology, historical vision, and human insight, one that is enriched by the author’s own multinational identity.” Lewis Smedes.
The cities of Sarajevo, Los Angeles, and Berlin are “connected by a history of vicious, cultural, ethnic and racial strife”, (14) and thus become “symbols of today’s world’, (15) of “identity and otherness”. (16) Central to what these cities represent is the Cross, the self, and the other.
“The vey birth of modernity entailed an exclusion of colossal proportions.” (59) Exclusion manifests itself in many forms, “elimination, assimilation, abandonment”, (87) etc. To resist evil becomes a trap that destroys innocence. The story of Cain and Abel illustrates “the anatomy, dynamics, and power of exclusion”. (92)
The ‘journey’ from exclusion to embrace focuses on four “central sections: repentance, forgiveness, making space in oneself for the other, and healing of memory”. (100) Ours is an age of “oppression/liberation”. (104) Emancipation as a grand narrative is disappearing.
A pure heart is a prerequisite to the action of embrace. When we sin or are sinned against there is suffering. This calls for repentance, by both victims and perpetrators. Revenge and retaliation are overcome by forgiveness. “Forgiveness implies an affirmation of justice.” (124) Without forgiveness justice does not result in reconciliation. “Only those who are willing ultimately to forget will remember rightly.” (132) The story of the ‘prodigal son’ illustrates embrace.
Regarding gender identity, “the ontologization of gender would ill serve both the notion of God and the understanding of gender”. (173) “The relations between the Trinitarian persons serve as a model for how the content of ‘masculinity’ and ‘femininity’ ought to be negotiated in the social process.” (181) Gender identity involves a duality that reflects equality but not sameness.
The concept of justice varies from culture to culture and unless there is willingness for some movement towards embrace there will be no agreement on the meaning of justice. There is great lack of agreement between God’s justice and man’s justice. “To know God means to do justice.” (213) There is a profound “injustice about God. It is called grace.” (221) Pentecost is portrayed as an example of justice and embrace.
For an accurate description of an event, memory is not a reliable authority. “We remember what we want to remember. We do with our memories what we want to do with them.” (239)
Modernity has prided itself about knowing but “the agenda of modernity has overreached itself”. (243) The conflict between “the power of truth and the truth of power” (249) presents a formidable challenge.
“The sword intended to root out violence ends up fostering it.” (277) The introduction of the “civilizing process” through reason, during the Enlightenment is a myth that some still subscribe to. Religion and violence work together to sow desolation.
“The Cross breaks the cycle of violence.” (291) “The violence of the Rider on the white horse (Revelation) is the symbol portrayed of the final exclusion of everything that refuses to be redeemed by God’s suffering love.” (299)
henrydirksen.blogspot.com
Saturday, April 9, 2011
Free iOf Charge
Book Review.
Volf, Miroslav. Free Of Charge. Giving and forgiving in a culture stripped of grace. Zondervan. 2005.
M.V.- professor of theology at Yale Divinity School and Director of the Yale Center for Faith & Culture.
Comment. Henry
In 2006 Dr. Rowan Williams, Archbishop of Canterbury, declared this book as his Lent Book. He says of this book, it “offers us a unique interweaving of intense reflection, vivid and painful personal stories and sheer celebration of the giving God... I cannot remember having read a better account of what it means to say that Jesus suffered for us in our place”.
With profound insights and challenging standards of morality Miroslav takes us on a journey of how to give to and forgive those people who are such an important part of our lives. These topics are so simple and yet so very profound. John Ortberg evaluates this book as “Honest...compassionate...deeply informed.” I would describe this book as a ‘theological how to manual’ on giving and forgiving.
“No life worth living is possible without generosity.” (20) We need to evaluate our ‘image of God’. He is neither a negotiator nor a Santa Claus. Creation and redemption are evidence of God the giver. God’s gifts place us under the obligation of “faith and gratitude” (42, 45) This obligation requires availability and participation. “When a gift is given, life becomes extraordinary because God’s own gift giving flows through the giver.” (54)
We ‘should’ give because we have benefitted as receivers. We become God’s channels of giving. By giving we add enjoyment to the gifts we have received. To refuse to give blocks God’s flow of gifts. We must become God imitators in our giving. Our motives are important. Wrong motives destroy the value of giving. The ability to give is itself a gift from God for which we should be thankful.
Wrongdoings may be “neutralized” (128) by forgiving. Naming the wrongdoing and condemning it is part of forgiveness. To insist on punishment for wrongdoing creates a very dark picture for us all. God’s forgiveness is consistent with his justice. “God forgives because Christ paid what we owed.” (144)
“Revenge multiplies evil.” (161) we need to forgive as God forgave- in Jesus Christ. By forgiving we become instruments of God’s forgiveness. “To forgive is to name and condemn the misdeed.” (166) Forgetting makes forgiving complete. Reconciliation is a ‘fruit’ of forgiveness.
“We forgive by making God’s forgiveness our own.” (196) “Forgiving the unrepentant is the heart of the Christian way of life.” (209)
Volf, Miroslav. Free Of Charge. Giving and forgiving in a culture stripped of grace. Zondervan. 2005.
M.V.- professor of theology at Yale Divinity School and Director of the Yale Center for Faith & Culture.
Comment. Henry
In 2006 Dr. Rowan Williams, Archbishop of Canterbury, declared this book as his Lent Book. He says of this book, it “offers us a unique interweaving of intense reflection, vivid and painful personal stories and sheer celebration of the giving God... I cannot remember having read a better account of what it means to say that Jesus suffered for us in our place”.
With profound insights and challenging standards of morality Miroslav takes us on a journey of how to give to and forgive those people who are such an important part of our lives. These topics are so simple and yet so very profound. John Ortberg evaluates this book as “Honest...compassionate...deeply informed.” I would describe this book as a ‘theological how to manual’ on giving and forgiving.
“No life worth living is possible without generosity.” (20) We need to evaluate our ‘image of God’. He is neither a negotiator nor a Santa Claus. Creation and redemption are evidence of God the giver. God’s gifts place us under the obligation of “faith and gratitude” (42, 45) This obligation requires availability and participation. “When a gift is given, life becomes extraordinary because God’s own gift giving flows through the giver.” (54)
We ‘should’ give because we have benefitted as receivers. We become God’s channels of giving. By giving we add enjoyment to the gifts we have received. To refuse to give blocks God’s flow of gifts. We must become God imitators in our giving. Our motives are important. Wrong motives destroy the value of giving. The ability to give is itself a gift from God for which we should be thankful.
Wrongdoings may be “neutralized” (128) by forgiving. Naming the wrongdoing and condemning it is part of forgiveness. To insist on punishment for wrongdoing creates a very dark picture for us all. God’s forgiveness is consistent with his justice. “God forgives because Christ paid what we owed.” (144)
“Revenge multiplies evil.” (161) we need to forgive as God forgave- in Jesus Christ. By forgiving we become instruments of God’s forgiveness. “To forgive is to name and condemn the misdeed.” (166) Forgetting makes forgiving complete. Reconciliation is a ‘fruit’ of forgiveness.
“We forgive by making God’s forgiveness our own.” (196) “Forgiving the unrepentant is the heart of the Christian way of life.” (209)
Sunday, April 3, 2011
Following in The Footsteps Of Christ
Book Review.
Following In The Footsteps Of Christ. The Anabaptist traditions. C. Arnold Snyder. Darton-Longman + Todd 2004.
A.S.- professor of history, Conrad Grebel University College, University of Waterloo, Kitchener, Ont. Managing editor of Pandora Press.
Comment. Henry.
The ‘Anabaptist Tradition’ presented here is a historical overview of Anabaptism in its beginnings in the sixteenth century. Like so many beginnings of spiritual movements Anabaptism experienced severe persecution from its critics (the Roman Catholic and Reformation authorities). Such persecution attracted only serious, committed followers and also contributed to the spread of Anabaptism in the world. The movement has gone through many changes in the last four centuries. Evidences of Anabaptism in our post- Christian world may be labels such a Mennonite, Amish, Hutterite, and even Baptist but Anabaptist tradition(s) as it first developed, is more a memory than an actual identifiable characteristic of today’s ‘Anabaptist’ churches.
This book is one of a series of books entitled, “Traditions of Christian Spirituality Series”.
“An Anabaptist was anyone in the sixteenth century who practiced the baptism of adult believers.” (16) (A simple definition.) Anabaptism began as a “spontaneous, decentralized, grassroots, underground movement.” (17) It developed in Switzerland, Austria, and the Netherlands. Each area had its own distinctive. To insist on adult believer baptism and reject infant baptism put Anabaptists in ‘life-threatening’ conflict with both Roman Catholics and Protestant Reformers. In the Netherlands they became known as Mennonites, i.e. followers of Menno Simons. In Austria John Hutter became the leader of “the communitarian Hutterites”. (21) Anabaptist traditions developed in all three areas of Europe.
Fundamental to Anabaptist belief was the truth about the fear of God and the truth that God was no respecter of person. There could be no salvation without genuine “repentance and righteous living”. (39) “The remedy for sin lies in learning obedience, learning to will what God wills”. (40) This was quite different from the Protestant theologians who taught that salvation was ‘by faith alone’. This contrast was serious enough for Reform authorities to bring incriminating charges and martyrdom against the Anabaptists.
Anabaptists declared that there was no Scriptural teaching that justified infant baptism. The baptism that was taught was a “threefold baptism of spirit, water and blood”. (69)
The Anabaptist church (Body of Christ), community of faith, was shaped by “four biblical commands; to believe and be baptized, to observe ‘fraternal admonition’ (church discipline), to celebrate the Lord’s Supper of remembrance, and to wash one another’s feet”. (86)
“Anabaptists quite commonly framed their asceticism in terms of spirit and flesh, language thy found in the New Testament.” (113) Records of prison interrogations revealed that Anabaptists were very consistent in their biblical responses to their accusers.
Communal worship was central to their communal life-style. Some meetings were out of doors and could last all through the night. They were people of prayer and song. Their song book was the “Ausbund”. (139)
With the exception of some Swiss Brethren, Anabaptists made no provision for worldly possessions and ownership of private property. They were strongly committed to non-violence (passivism).
Many Anabaptists, “between 2000 and 2500” (160), became martyrs experiencing the “baptism of blood”. (159) It was “the ultimate test of personal Gelassenheit (yieldedness).” (164) Suffering was accepted as part of discipleship and was endured with great inner spiritual strength.
The topic of “Anabaptism Today” (184) is the heading of the last chapter. There does not seem to a strong presence of Anabaptist tradition in the churches of North America whose heritage is in the sixteenth century spiritual movement.
henrydirksen.blogspot.com
Following In The Footsteps Of Christ. The Anabaptist traditions. C. Arnold Snyder. Darton-Longman + Todd 2004.
A.S.- professor of history, Conrad Grebel University College, University of Waterloo, Kitchener, Ont. Managing editor of Pandora Press.
Comment. Henry.
The ‘Anabaptist Tradition’ presented here is a historical overview of Anabaptism in its beginnings in the sixteenth century. Like so many beginnings of spiritual movements Anabaptism experienced severe persecution from its critics (the Roman Catholic and Reformation authorities). Such persecution attracted only serious, committed followers and also contributed to the spread of Anabaptism in the world. The movement has gone through many changes in the last four centuries. Evidences of Anabaptism in our post- Christian world may be labels such a Mennonite, Amish, Hutterite, and even Baptist but Anabaptist tradition(s) as it first developed, is more a memory than an actual identifiable characteristic of today’s ‘Anabaptist’ churches.
This book is one of a series of books entitled, “Traditions of Christian Spirituality Series”.
“An Anabaptist was anyone in the sixteenth century who practiced the baptism of adult believers.” (16) (A simple definition.) Anabaptism began as a “spontaneous, decentralized, grassroots, underground movement.” (17) It developed in Switzerland, Austria, and the Netherlands. Each area had its own distinctive. To insist on adult believer baptism and reject infant baptism put Anabaptists in ‘life-threatening’ conflict with both Roman Catholics and Protestant Reformers. In the Netherlands they became known as Mennonites, i.e. followers of Menno Simons. In Austria John Hutter became the leader of “the communitarian Hutterites”. (21) Anabaptist traditions developed in all three areas of Europe.
Fundamental to Anabaptist belief was the truth about the fear of God and the truth that God was no respecter of person. There could be no salvation without genuine “repentance and righteous living”. (39) “The remedy for sin lies in learning obedience, learning to will what God wills”. (40) This was quite different from the Protestant theologians who taught that salvation was ‘by faith alone’. This contrast was serious enough for Reform authorities to bring incriminating charges and martyrdom against the Anabaptists.
Anabaptists declared that there was no Scriptural teaching that justified infant baptism. The baptism that was taught was a “threefold baptism of spirit, water and blood”. (69)
The Anabaptist church (Body of Christ), community of faith, was shaped by “four biblical commands; to believe and be baptized, to observe ‘fraternal admonition’ (church discipline), to celebrate the Lord’s Supper of remembrance, and to wash one another’s feet”. (86)
“Anabaptists quite commonly framed their asceticism in terms of spirit and flesh, language thy found in the New Testament.” (113) Records of prison interrogations revealed that Anabaptists were very consistent in their biblical responses to their accusers.
Communal worship was central to their communal life-style. Some meetings were out of doors and could last all through the night. They were people of prayer and song. Their song book was the “Ausbund”. (139)
With the exception of some Swiss Brethren, Anabaptists made no provision for worldly possessions and ownership of private property. They were strongly committed to non-violence (passivism).
Many Anabaptists, “between 2000 and 2500” (160), became martyrs experiencing the “baptism of blood”. (159) It was “the ultimate test of personal Gelassenheit (yieldedness).” (164) Suffering was accepted as part of discipleship and was endured with great inner spiritual strength.
The topic of “Anabaptism Today” (184) is the heading of the last chapter. There does not seem to a strong presence of Anabaptist tradition in the churches of North America whose heritage is in the sixteenth century spiritual movement.
henrydirksen.blogspot.com
Saturday, March 26, 2011
Giving Church Another Chance
Book Review.
Giving Church Another Chance. Todd D. Hunter. Finding new meaning in spiritual practices. IVP Books 2010
T.H.- director of West Coast church planting and bishop for the Anglican Mission in the Americas. Former director at Vineyard churches and Alpha, USA.
Comment. Henry.
Todd represents a segment of ‘boomers’ that have been out there right along but we have not heard from them. This is a positive endorsement of church and how it can continue to be an effective ‘lighthouse of life’. “After reading this book, you will never think about worship and spiritual practices the same way.” Phyllis Tickle. Todd’s own personal church experience gives validity to what he has to share. He seeks to give his readers a new appreciation of such fundamental spiritual practices as having a quiet time, singing the doxology, (corporate) Scripture reading, hearing sermons, liturgy, giving (tithing), and communion (Eucharist). His goal is to share “an affirmative way to reengage the spiritual practices of church”. (Preface) Todd refers to this process as ‘repracticing’.
Church meetings have from its beginnings and will continue to be a part of church. They need to be understood as “the spiritual practices of the church as a launching pad to life”. (41) We must realize that we go out from these meetings as ambassadors of Christ. Churches should function as our “embassies”. (57) Believing must result in loving.
We need times of “quiet prelude” (57) in our lives. This should and could happen in church, a time of reflection and contemplation. Such prelude can lead to a “centered peace”, (64) a Sabbath rest, which is integrated with work.
“Through repracticing the doxology, we radiate the glory of God in the routine of our life.” (70) The practice of corporate Bible Reading has become less and less. Learning to ‘live the Bible’ needs to be our motivation for reading it.
The author looks for answers to the question, “Why doesn’t our faith work?” (100) He uses the analogy of a yoke to explain how our commitment should work. The ‘yoke’ is not an option; it is part of being a Christ follower. Suggestions are made to help us to hear sermons properly. (Practical stuff.)
Liturgy is explained in a much broader terms than many of us probably understand it, i.e. “liturgy as service to God in the form of serving others as the work of the people of God”. (121) (Romans 12:1) A life of simplicity should characterize our habits of giving and tithing, not a legalistic, compassionless system.
“No matter how we might explain it, the Eucharist is meant to be a real continuation of the life of Christ.” (137) We remember but we also look to the future and “a life of holiness and service to others”. (138) Such a life is reflected by obedient sacrifice. We need to remember ‘the principal of the towel’ when we focus on the meal in the upper room.
A benediction “is both a blessing to be received and to pass on to others”. (148) And so we are being equipped (empowered) by the benediction to be a blessing to others.
The discipline of ‘repracticing spiritual practices’ should be undertaken one at a time. “The speed of gaining information is very fast, the speed of godliness is very slow.” (160) The historic practices of the church still have life-giving qualities. They must however, be ‘repracticed’.
henrydirksen.blogspot.com
Giving Church Another Chance. Todd D. Hunter. Finding new meaning in spiritual practices. IVP Books 2010
T.H.- director of West Coast church planting and bishop for the Anglican Mission in the Americas. Former director at Vineyard churches and Alpha, USA.
Comment. Henry.
Todd represents a segment of ‘boomers’ that have been out there right along but we have not heard from them. This is a positive endorsement of church and how it can continue to be an effective ‘lighthouse of life’. “After reading this book, you will never think about worship and spiritual practices the same way.” Phyllis Tickle. Todd’s own personal church experience gives validity to what he has to share. He seeks to give his readers a new appreciation of such fundamental spiritual practices as having a quiet time, singing the doxology, (corporate) Scripture reading, hearing sermons, liturgy, giving (tithing), and communion (Eucharist). His goal is to share “an affirmative way to reengage the spiritual practices of church”. (Preface) Todd refers to this process as ‘repracticing’.
Church meetings have from its beginnings and will continue to be a part of church. They need to be understood as “the spiritual practices of the church as a launching pad to life”. (41) We must realize that we go out from these meetings as ambassadors of Christ. Churches should function as our “embassies”. (57) Believing must result in loving.
We need times of “quiet prelude” (57) in our lives. This should and could happen in church, a time of reflection and contemplation. Such prelude can lead to a “centered peace”, (64) a Sabbath rest, which is integrated with work.
“Through repracticing the doxology, we radiate the glory of God in the routine of our life.” (70) The practice of corporate Bible Reading has become less and less. Learning to ‘live the Bible’ needs to be our motivation for reading it.
The author looks for answers to the question, “Why doesn’t our faith work?” (100) He uses the analogy of a yoke to explain how our commitment should work. The ‘yoke’ is not an option; it is part of being a Christ follower. Suggestions are made to help us to hear sermons properly. (Practical stuff.)
Liturgy is explained in a much broader terms than many of us probably understand it, i.e. “liturgy as service to God in the form of serving others as the work of the people of God”. (121) (Romans 12:1) A life of simplicity should characterize our habits of giving and tithing, not a legalistic, compassionless system.
“No matter how we might explain it, the Eucharist is meant to be a real continuation of the life of Christ.” (137) We remember but we also look to the future and “a life of holiness and service to others”. (138) Such a life is reflected by obedient sacrifice. We need to remember ‘the principal of the towel’ when we focus on the meal in the upper room.
A benediction “is both a blessing to be received and to pass on to others”. (148) And so we are being equipped (empowered) by the benediction to be a blessing to others.
The discipline of ‘repracticing spiritual practices’ should be undertaken one at a time. “The speed of gaining information is very fast, the speed of godliness is very slow.” (160) The historic practices of the church still have life-giving qualities. They must however, be ‘repracticed’.
henrydirksen.blogspot.com
Friday, March 18, 2011
The Problem of Pain
Book Review.
Lewis, C.S. The Problem of Pain. Geoffrey Bles Ltd. London. 1956 (Twentieth impression.)
Comment. Henry
In his wide range of topics and his thorough treatment of those topics, Lewis has included ‘Pain’, a very common but difficult problem. “A brilliant and suggestive book, combining logic and imagination, philosophy and orthodoxy.” Scottish Guardian.
On his journey from being an atheist to becoming a Christian Lewis gives this conclusion regarding the grounds on which he made this change; “If, on such grounds, or on better ones, we follow the course on which humanity has been led, and become Christians, we then have the ‘problem’ of pain.” (13)
The Omnipotence of God and the free choice of man are not what they seem, i.e. a contradiction. And so it is that suffering (pain) becomes a non-contradictional reality. God’s goodness (Love) is different than kindness. Kindness may be limited to the removal of suffering, e.g. killing suffering animals. “If God is Love, He is by definition, something more than mere kindness. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.” (29)
Different analogies are used to explain God’s relationship with man. The love of man for a beast is one example, i.e. we are the sheep of His pasture. The father /son relationship is used. In its traditional meaning this ‘love’ is understood as an authoritative love and an obedient love. A third analogy is the lover’s love for his beloved. In this relationship there is a strong expectation of perfection while at the same time a generous attitude of grace.
Man’s wickedness stems from the abuse of the free will and making wrong choices. Christianity declares this as wickedness. This wickedness has been very much played down in our ‘enlightened’ culture. There is no shame. “A recovery of the old sense of sin is essential to Christianity.” (45) It is a part of man’s nature, not acquired but inherited. Until it is admitted it puts God in a position of unwarranted anger. We underestimate and under-evaluate our own wickedness. Don’t be misled by an increased focus on “corporate guilt” (48) and the minimizing of personal guilt. Time does not cancel sin. To argue that everybody is doing it is a juvenile argument.
Pain is the primary result of man’s wickedness. The surrender of self-will, which is a condition of being a Christ follower, is a painful experience, which is resisted by the human spirit. Revenge is an attempt to give retribution an element of good. “Pain as God’s megaphone is a terrible instrument.” (83) It is necessary and a part of discovering God’s truth. Our self-sufficiency must be shattered.
The author presents “six propositions” (98) about pain. “1. There is a paradox about tribulation.” (98) Pain has a redemptive purpose. “2. Tribulation (pain) will never cease till God sees the world to be either redeemed or no further redeemable.” (102) 3. Pain is not a political issue. 4. Suffering helps us realize that this world is not our final home. 5. Pain is not to be thought of as an “unimaginable sum of human misery”. (103) “6. Pain has no tendency, in its own right, to proliferate.” (104) (I don’t get this one.)
(Redemptive) pain can lead to repentance or rebellion. This ‘doctrine’ supports the existence of hell. “A man who admits no guilt can accept no forgiveness.” (110) “In all discussions of hell we should keep steadily before our eyes the possible damnation of ourselves.” (116)
Regarding animal pain it is suggested that as man is different from animal the pain is also different. An exception is made for domesticated animals that are under man’s influence.
Heaven is an essential part of the doctrine of pain and suffering. Lewis explains that what he has to say about heaven “is merely an opinion of my own”. (133) “Your place in heaven will seem to be made for you alone, because you were made for it.” (137)
henrydirksen.blogspot.com
Lewis, C.S. The Problem of Pain. Geoffrey Bles Ltd. London. 1956 (Twentieth impression.)
Comment. Henry
In his wide range of topics and his thorough treatment of those topics, Lewis has included ‘Pain’, a very common but difficult problem. “A brilliant and suggestive book, combining logic and imagination, philosophy and orthodoxy.” Scottish Guardian.
On his journey from being an atheist to becoming a Christian Lewis gives this conclusion regarding the grounds on which he made this change; “If, on such grounds, or on better ones, we follow the course on which humanity has been led, and become Christians, we then have the ‘problem’ of pain.” (13)
The Omnipotence of God and the free choice of man are not what they seem, i.e. a contradiction. And so it is that suffering (pain) becomes a non-contradictional reality. God’s goodness (Love) is different than kindness. Kindness may be limited to the removal of suffering, e.g. killing suffering animals. “If God is Love, He is by definition, something more than mere kindness. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.” (29)
Different analogies are used to explain God’s relationship with man. The love of man for a beast is one example, i.e. we are the sheep of His pasture. The father /son relationship is used. In its traditional meaning this ‘love’ is understood as an authoritative love and an obedient love. A third analogy is the lover’s love for his beloved. In this relationship there is a strong expectation of perfection while at the same time a generous attitude of grace.
Man’s wickedness stems from the abuse of the free will and making wrong choices. Christianity declares this as wickedness. This wickedness has been very much played down in our ‘enlightened’ culture. There is no shame. “A recovery of the old sense of sin is essential to Christianity.” (45) It is a part of man’s nature, not acquired but inherited. Until it is admitted it puts God in a position of unwarranted anger. We underestimate and under-evaluate our own wickedness. Don’t be misled by an increased focus on “corporate guilt” (48) and the minimizing of personal guilt. Time does not cancel sin. To argue that everybody is doing it is a juvenile argument.
Pain is the primary result of man’s wickedness. The surrender of self-will, which is a condition of being a Christ follower, is a painful experience, which is resisted by the human spirit. Revenge is an attempt to give retribution an element of good. “Pain as God’s megaphone is a terrible instrument.” (83) It is necessary and a part of discovering God’s truth. Our self-sufficiency must be shattered.
The author presents “six propositions” (98) about pain. “1. There is a paradox about tribulation.” (98) Pain has a redemptive purpose. “2. Tribulation (pain) will never cease till God sees the world to be either redeemed or no further redeemable.” (102) 3. Pain is not a political issue. 4. Suffering helps us realize that this world is not our final home. 5. Pain is not to be thought of as an “unimaginable sum of human misery”. (103) “6. Pain has no tendency, in its own right, to proliferate.” (104) (I don’t get this one.)
(Redemptive) pain can lead to repentance or rebellion. This ‘doctrine’ supports the existence of hell. “A man who admits no guilt can accept no forgiveness.” (110) “In all discussions of hell we should keep steadily before our eyes the possible damnation of ourselves.” (116)
Regarding animal pain it is suggested that as man is different from animal the pain is also different. An exception is made for domesticated animals that are under man’s influence.
Heaven is an essential part of the doctrine of pain and suffering. Lewis explains that what he has to say about heaven “is merely an opinion of my own”. (133) “Your place in heaven will seem to be made for you alone, because you were made for it.” (137)
henrydirksen.blogspot.com
Wednesday, March 9, 2011
The End Of Memory.
Book Review.
Volf, Miroslav. The End Of Memory. Remembering rightly in a violent world. Wm. B, Erdman’s Publishing Co. 2006.
M.V.- Director of the Yale Center of Faith and Culture and Henry B. Wright Professor of Systematic Theology at Yale Divinity School.
Comment. Henry.
This book is written as an autobiographical narrative where the author examines problems of abuse, memory, and reconciliation. A primary point of reference is his personal experience of a month of abusive interrogations while he was a member of the Yugoslavian army. He was considered a spy. The conclusions about ‘remembering rightly’ are transferable concepts that I believe can be applied to relationships that involve painful and/or abusive (emotional, psychological, etc.) memories that most of us experience in ‘normal’ living. I found the read a bit of a challenge because of its inclusion of philosophical and theological material that I am unfamiliar with. (More stretching!)
“To triumph fully, evil needs two victories, not one. The first happens when an evil deed is perpetrated; the second victory, when evil is returned,” (9) by the victim. The challenge for one loves (even the enemy) comes to this; “how should the one who loves remember the wrongdoer and the wrongdoing”. (9) Memory may become a shield and sword as we deal with abuse and suffering.
“Memories are “morally ambiguous”. (39) Our craze for memorials has taken the place of actual memories. By remembering wrongs we declare some level of justice. If we wish to ‘redeem the past’ we must remember rightly. We must also remember truthfully to the best of our ability. Remembering truthfully is a requisite to reconciliation. “When ‘truths’ clash, conflicts are exacerbated.” (57) There is quite a difference between speaking the truth in love.
“Integrating remembered wrongdoing into our life story” (76) is part of inner healing. We have a God-given identity. “In addition to new identity, Christ offers new possibilities.” David Kelsey Tzvetan Todorov “advocates exemplary memory with what he calls literal memory”. (87) The Exodus and the Passion are presented as part of a sacred memory that impact identity, community, the future, and God.
A complete chapter is focused on “the sacred memory of the Exodus and the Passion”. (103) How Israelites were to treat slaves and aliens reflected lessons from the Exodus. The treatment of enemies, e.g. Amalak, was consistent with how God treated Israel’s enemy, Egypt, e.g. pharaoh’s army. The lessons from the Passion centered on “unconditional grace, claims of justice, and to aim for communion”. (121)
Drawing from the writings of Dante and to some extent Plato, the author explores “the rivers of memory and forgetting.” (131) The forgetting of wrongs is a gift which is always easy to accept. In place of the term ‘forgetting’ the author prefers the term “non-remembrance or not-coming-to-mind”. (145) Forgetting is not the absence of memory. Kierkegaard, Nietzsche, and Freud are presented as “defenders of forgetting”. (152) (There is some ‘heavy duty’ reading in this chapter.) Forgiving is modeled for us by God. Love is the key to forgiving and forgetting.
“Memories of suffered wrongs will not come to the minds of the citizens of the world to come (heaven?) For in it they will perfectly enjoy God and one another in God.” (177)
Remembrance is a major part of identity. “Identity-shaping recollection” (195) is impacted by forgetting, ‘non-remembrance’. “The heart of our identity lies not in our hands, but God’s hands.” Martin Luther. If memory were eternal it would give evil the power to permanently mark its victims.
henrydirksen.blogspot.com
Volf, Miroslav. The End Of Memory. Remembering rightly in a violent world. Wm. B, Erdman’s Publishing Co. 2006.
M.V.- Director of the Yale Center of Faith and Culture and Henry B. Wright Professor of Systematic Theology at Yale Divinity School.
Comment. Henry.
This book is written as an autobiographical narrative where the author examines problems of abuse, memory, and reconciliation. A primary point of reference is his personal experience of a month of abusive interrogations while he was a member of the Yugoslavian army. He was considered a spy. The conclusions about ‘remembering rightly’ are transferable concepts that I believe can be applied to relationships that involve painful and/or abusive (emotional, psychological, etc.) memories that most of us experience in ‘normal’ living. I found the read a bit of a challenge because of its inclusion of philosophical and theological material that I am unfamiliar with. (More stretching!)
“To triumph fully, evil needs two victories, not one. The first happens when an evil deed is perpetrated; the second victory, when evil is returned,” (9) by the victim. The challenge for one loves (even the enemy) comes to this; “how should the one who loves remember the wrongdoer and the wrongdoing”. (9) Memory may become a shield and sword as we deal with abuse and suffering.
“Memories are “morally ambiguous”. (39) Our craze for memorials has taken the place of actual memories. By remembering wrongs we declare some level of justice. If we wish to ‘redeem the past’ we must remember rightly. We must also remember truthfully to the best of our ability. Remembering truthfully is a requisite to reconciliation. “When ‘truths’ clash, conflicts are exacerbated.” (57) There is quite a difference between speaking the truth in love.
“Integrating remembered wrongdoing into our life story” (76) is part of inner healing. We have a God-given identity. “In addition to new identity, Christ offers new possibilities.” David Kelsey Tzvetan Todorov “advocates exemplary memory with what he calls literal memory”. (87) The Exodus and the Passion are presented as part of a sacred memory that impact identity, community, the future, and God.
A complete chapter is focused on “the sacred memory of the Exodus and the Passion”. (103) How Israelites were to treat slaves and aliens reflected lessons from the Exodus. The treatment of enemies, e.g. Amalak, was consistent with how God treated Israel’s enemy, Egypt, e.g. pharaoh’s army. The lessons from the Passion centered on “unconditional grace, claims of justice, and to aim for communion”. (121)
Drawing from the writings of Dante and to some extent Plato, the author explores “the rivers of memory and forgetting.” (131) The forgetting of wrongs is a gift which is always easy to accept. In place of the term ‘forgetting’ the author prefers the term “non-remembrance or not-coming-to-mind”. (145) Forgetting is not the absence of memory. Kierkegaard, Nietzsche, and Freud are presented as “defenders of forgetting”. (152) (There is some ‘heavy duty’ reading in this chapter.) Forgiving is modeled for us by God. Love is the key to forgiving and forgetting.
“Memories of suffered wrongs will not come to the minds of the citizens of the world to come (heaven?) For in it they will perfectly enjoy God and one another in God.” (177)
Remembrance is a major part of identity. “Identity-shaping recollection” (195) is impacted by forgetting, ‘non-remembrance’. “The heart of our identity lies not in our hands, but God’s hands.” Martin Luther. If memory were eternal it would give evil the power to permanently mark its victims.
henrydirksen.blogspot.com
Saturday, February 26, 2011
The Naked Anabaptist.
Book Review.
Stuart, Murray. The Naked Anabaptist. The bare essentials of a radical faith. Herald Press. 2010.
S.M.- chair of Anabaptist Network, founded in the early 1990s. A trainer and consultant in church planting. Has a PhD in Anabaptist hermeneutics. Lives in Bristol, England.
Comment. Henry
My heritage is Anabaptist. I have memories of Anabaptist traditions as they were practiced in the Mennonite church where I grew up. My older brother was a ‘conscientious objector’ and did his non-military service in government approved, home projects. This reflected the pacifist position of the church. Having said all that, if I was on trial in a court of law for being an Anabaptist, I am not sure that I would be proven guilty. This is the first book I have read on the topic. I found it most interesting, especially since it was written by a ‘Brit”. I will be watching for other resources on the topic.
“The church militant and triumphant has become an artifact of history.” George A. Boyd (foreword). This book is written for those who have Anabaptist traditions that are in conflict with their Anabaptist heritage.
In recent years there has been an increasing interest in the uncovering of Anabaptist beliefs. “Emergent represents a rediscovery of the Anabaptist spirit.” Brian McLaren. Church history refers to the Anabaptists as a “third way” (27), neither Catholic nor Protestant. Anabaptists were pioneers of “restorative justice” (28) and victim-offender reconciliation programs. The “story of Munster” (32) is an example of extreme Anabaptism. Some describe Anabaptism as a sixteenth century movement that is equivalent to today’s emergent church movement. The label, Anabaptist (rebaptizer), was given to the group by those who claimed that rebaptism violated an ancient law and this violation demanded the death penalty. Anabaptists did not accept infant baptism since it was not, in their view, a biblical teaching. Believer’s baptism was their view. There were further significant implications (interpretations). “Believers baptism meant believers church, not a territorial church, entered by choice, not birth; requiring active participation, not just attendance. Discipleship was expected of all believers.” (37) These were radical ideas in the church environment of the sixteenth century. Becoming ‘separatists’, was one option for Anabaptists who wanted to escape persecution. These were labelled “the quiet in the land”. (39) This explains why some Anabaptist groups are still pursuing that life style in North America, e.g. Amish and Hutterites. One of the distinguishing characteristics of some of the Anabaptists was their pacifism.
Some members of the Anabaptist Network in Britain and Ireland have come up with “seven core convictions” (45-46) that explain the essence of Anabaptism. Summarized briefly they focus on “Jesus as our example, teacher, friend, redeemer, and Lord. He is the focal point of God’s revelation. Christendom seriously distorted the gospel and marginalized Jesus. Church has too often been associated with status, wealth, and force (authority), rather than good news to the needy. Churches should be committed communities of discipleship and mission. Spirituality and economics are interconnected, i.e. live simply, share generously, care for creation, work for justice. Peace is at the heart of the gospel.” (45-46) these ‘convictions’ become chapter topics in the rest of the book.
When Christendom was established (Constantine), following Jesus took on an institutional direction. “His teaching, which had been challenging enough for a powerless, marginal community, seemed utterly inapplicable for Christians assuming responsibility for an empire.” (53) Teachings of Jesus such as the Sermon on the Mount were “reappraised, neutered, and domesticated”. (54) His teachings were being honoured but ignored. (Sounds familiar?) Romans made the cross into a military standard.
When Christendom began to crumble, even the Reformers had what Anabaptists considered an unbalanced view regarding the birth, death, and resurrection of Christ compared to his life and teaching. Their Christocentric position placed them in conflict with Catholics and Reformers alike. Following Christ was a matter of the practice of authentic discipleship. “Evangelism is- telling the story of Jesus and letting Him speak for Himself.” (60) Then hearers will become followers. Biblical interpretation should happen within the congregations of the community of faith and be accommodated by “interactive preaching and dwelling in the Word”. (67) This interpretation should always be Jesus-centered.
For Christians in our Post-Christendom culture, the dissident Anabaptist movement of Christendom has become a valuable resource. It is a help in the transitioning into Post-Christendom and knowing what needs to change and what needs to stay the same. This requires an understanding of Christendom and how missions was accomplished. At times it was propagated by missionaries and military might under the banner of the cross. E.g. the Crusades. As the song says, “Tis a royal banner – Marching on. To shift from Christendom to Post-Christendom involves “seven transitions”. (78) The Anabaptist movement could serve as a blueprint for this shift.
Some of the inner workings of the Anabaptist churches are examined. They had a handle on “belonging, believing and behaving”. (101) they practiced “mutual accountability”. (103) Their leadership was multi-voiced, “consultative leadership”. (105) The church community should be enriched by the diversity of young and old, men and women, etc. They had a radical view on the ownership of private property. Not many were able to conform to common ownership but rather they practised “mutual aid”. (121) Creation care was more implied than practiced. Pacifism and the Anabaptist interpretation of non-violence were not tolerated by church and civil authorities. It was Augustine that developed the doctrine of ‘just war’ which gave rise to such things as the Crusades, etc. and out of this thinking came “the myth of redemptive violence”. (131)
Anabaptism has been interpreted in many different ways. E.g. Mennonite, Hutterite, and Amish communities. It was a by-product of the Protestant Reformation and the subsequent Counter Reformation. Various forms of Anabaptism developed in Switzerland, South Germany, Austria, North Germany, and the Netherlands. Persecution drove the Anabaptists to Eastern Europe and eventually to North and South America.
Some of the ‘short-comings’ of Anabaptism are presented. They exist at differing levels and include things such as, “legalism, selectivity, intellectualism/anti-intellectualism, divisiveness, separatism, quietism, and inertia”. (162-165) Nevertheless, Anabaptism has been a source of great inspiration in recent years being affirmed by the likes of Brian McLaren, Tom Sine, and Gregory Boyd. “Discipleship is at the heart of Anabaptism.” (169) It remains a developing radical faith.
henrydirksen.blogspot.com
Stuart, Murray. The Naked Anabaptist. The bare essentials of a radical faith. Herald Press. 2010.
S.M.- chair of Anabaptist Network, founded in the early 1990s. A trainer and consultant in church planting. Has a PhD in Anabaptist hermeneutics. Lives in Bristol, England.
Comment. Henry
My heritage is Anabaptist. I have memories of Anabaptist traditions as they were practiced in the Mennonite church where I grew up. My older brother was a ‘conscientious objector’ and did his non-military service in government approved, home projects. This reflected the pacifist position of the church. Having said all that, if I was on trial in a court of law for being an Anabaptist, I am not sure that I would be proven guilty. This is the first book I have read on the topic. I found it most interesting, especially since it was written by a ‘Brit”. I will be watching for other resources on the topic.
“The church militant and triumphant has become an artifact of history.” George A. Boyd (foreword). This book is written for those who have Anabaptist traditions that are in conflict with their Anabaptist heritage.
In recent years there has been an increasing interest in the uncovering of Anabaptist beliefs. “Emergent represents a rediscovery of the Anabaptist spirit.” Brian McLaren. Church history refers to the Anabaptists as a “third way” (27), neither Catholic nor Protestant. Anabaptists were pioneers of “restorative justice” (28) and victim-offender reconciliation programs. The “story of Munster” (32) is an example of extreme Anabaptism. Some describe Anabaptism as a sixteenth century movement that is equivalent to today’s emergent church movement. The label, Anabaptist (rebaptizer), was given to the group by those who claimed that rebaptism violated an ancient law and this violation demanded the death penalty. Anabaptists did not accept infant baptism since it was not, in their view, a biblical teaching. Believer’s baptism was their view. There were further significant implications (interpretations). “Believers baptism meant believers church, not a territorial church, entered by choice, not birth; requiring active participation, not just attendance. Discipleship was expected of all believers.” (37) These were radical ideas in the church environment of the sixteenth century. Becoming ‘separatists’, was one option for Anabaptists who wanted to escape persecution. These were labelled “the quiet in the land”. (39) This explains why some Anabaptist groups are still pursuing that life style in North America, e.g. Amish and Hutterites. One of the distinguishing characteristics of some of the Anabaptists was their pacifism.
Some members of the Anabaptist Network in Britain and Ireland have come up with “seven core convictions” (45-46) that explain the essence of Anabaptism. Summarized briefly they focus on “Jesus as our example, teacher, friend, redeemer, and Lord. He is the focal point of God’s revelation. Christendom seriously distorted the gospel and marginalized Jesus. Church has too often been associated with status, wealth, and force (authority), rather than good news to the needy. Churches should be committed communities of discipleship and mission. Spirituality and economics are interconnected, i.e. live simply, share generously, care for creation, work for justice. Peace is at the heart of the gospel.” (45-46) these ‘convictions’ become chapter topics in the rest of the book.
When Christendom was established (Constantine), following Jesus took on an institutional direction. “His teaching, which had been challenging enough for a powerless, marginal community, seemed utterly inapplicable for Christians assuming responsibility for an empire.” (53) Teachings of Jesus such as the Sermon on the Mount were “reappraised, neutered, and domesticated”. (54) His teachings were being honoured but ignored. (Sounds familiar?) Romans made the cross into a military standard.
When Christendom began to crumble, even the Reformers had what Anabaptists considered an unbalanced view regarding the birth, death, and resurrection of Christ compared to his life and teaching. Their Christocentric position placed them in conflict with Catholics and Reformers alike. Following Christ was a matter of the practice of authentic discipleship. “Evangelism is- telling the story of Jesus and letting Him speak for Himself.” (60) Then hearers will become followers. Biblical interpretation should happen within the congregations of the community of faith and be accommodated by “interactive preaching and dwelling in the Word”. (67) This interpretation should always be Jesus-centered.
For Christians in our Post-Christendom culture, the dissident Anabaptist movement of Christendom has become a valuable resource. It is a help in the transitioning into Post-Christendom and knowing what needs to change and what needs to stay the same. This requires an understanding of Christendom and how missions was accomplished. At times it was propagated by missionaries and military might under the banner of the cross. E.g. the Crusades. As the song says, “Tis a royal banner – Marching on. To shift from Christendom to Post-Christendom involves “seven transitions”. (78) The Anabaptist movement could serve as a blueprint for this shift.
Some of the inner workings of the Anabaptist churches are examined. They had a handle on “belonging, believing and behaving”. (101) they practiced “mutual accountability”. (103) Their leadership was multi-voiced, “consultative leadership”. (105) The church community should be enriched by the diversity of young and old, men and women, etc. They had a radical view on the ownership of private property. Not many were able to conform to common ownership but rather they practised “mutual aid”. (121) Creation care was more implied than practiced. Pacifism and the Anabaptist interpretation of non-violence were not tolerated by church and civil authorities. It was Augustine that developed the doctrine of ‘just war’ which gave rise to such things as the Crusades, etc. and out of this thinking came “the myth of redemptive violence”. (131)
Anabaptism has been interpreted in many different ways. E.g. Mennonite, Hutterite, and Amish communities. It was a by-product of the Protestant Reformation and the subsequent Counter Reformation. Various forms of Anabaptism developed in Switzerland, South Germany, Austria, North Germany, and the Netherlands. Persecution drove the Anabaptists to Eastern Europe and eventually to North and South America.
Some of the ‘short-comings’ of Anabaptism are presented. They exist at differing levels and include things such as, “legalism, selectivity, intellectualism/anti-intellectualism, divisiveness, separatism, quietism, and inertia”. (162-165) Nevertheless, Anabaptism has been a source of great inspiration in recent years being affirmed by the likes of Brian McLaren, Tom Sine, and Gregory Boyd. “Discipleship is at the heart of Anabaptism.” (169) It remains a developing radical faith.
henrydirksen.blogspot.com
Friday, February 18, 2011
Amazed By The Power Of God.
Book Review.
DeCenso, Frank Jr. Amazed By The Power Of God. Destiny Image Pub. Inc. 2009.
Comment. Henry.
The contents of this book represent the position of charismatics and a very strong focus on charismatic gifts. My own response to that position would be ‘seek not, forbid not’, a position that would not impress any serious charismatic. As a type of disclaimer I have to say I have had no experience that would even remotely fit into this record of amazing experiences.
Frank has compiled the writings of thirteen ‘heavy-weight’ (my adjective) charismatic leaders. Bill Johnson, Randy Clark, Carol Wimber, and Bobby Conner, are some these writers. They tell of their experiences that amazed them when the power of God was demonstrated in the lives of people with specific personal needs. Common to the experiences of all the ‘contributors’ is the baptism of the Holy Spirit and the exercise of charismatic spiritual gifts, i.e. healing, tongues, miracles, signs, and wonders, words of knowledge and prophecy, etc. The gifts are always listed in that order suggesting some type of priority. In the majority of cases the ‘contributors’ have had some kind of global ministry.
The prioritizing of spiritual gifts seems to be one way in which evangelicals demonstrate their distinctiveness. This is certainly true of these writers. I have a problem with this focus on distinctiveness when those who are ‘different’ (deficient of certain gifts and demonstrations) are portrayed in some way as ‘have-nots’.
henrydirksen.blogspot.com
DeCenso, Frank Jr. Amazed By The Power Of God. Destiny Image Pub. Inc. 2009.
Comment. Henry.
The contents of this book represent the position of charismatics and a very strong focus on charismatic gifts. My own response to that position would be ‘seek not, forbid not’, a position that would not impress any serious charismatic. As a type of disclaimer I have to say I have had no experience that would even remotely fit into this record of amazing experiences.
Frank has compiled the writings of thirteen ‘heavy-weight’ (my adjective) charismatic leaders. Bill Johnson, Randy Clark, Carol Wimber, and Bobby Conner, are some these writers. They tell of their experiences that amazed them when the power of God was demonstrated in the lives of people with specific personal needs. Common to the experiences of all the ‘contributors’ is the baptism of the Holy Spirit and the exercise of charismatic spiritual gifts, i.e. healing, tongues, miracles, signs, and wonders, words of knowledge and prophecy, etc. The gifts are always listed in that order suggesting some type of priority. In the majority of cases the ‘contributors’ have had some kind of global ministry.
The prioritizing of spiritual gifts seems to be one way in which evangelicals demonstrate their distinctiveness. This is certainly true of these writers. I have a problem with this focus on distinctiveness when those who are ‘different’ (deficient of certain gifts and demonstrations) are portrayed in some way as ‘have-nots’.
henrydirksen.blogspot.com
Thursday, February 10, 2011
Solitude
Kull, Robert. Solitude. Seeking wisdom in extremes. New World Library. 2008.
R.K.- has spent years wandering in North and South America. Began undergraduate studies at age 40 and holds a PhD from U.B.C.
Comment. Henry.
What I have read about solitude has primarily been in the writings of Catholic writers and has usually been associated with some form of monastic living. Even though I found this book in the ‘religion’ section of the library it takes a totally different approach to solitude.
Bob grew up in Ventura, California. His father was an evangelical, fundamentalist Baptist. His mother did not share her husband’s religious views. Bob left home at age 16 with intentions to have nothing to do with his observed Christianity. His religious identification would be Buddhist. He was by disposition a loner.
He earned his PhD in Interdisciplinary Studies on the physical, emotional, psychological, and spiritual effects of deep wilderness solitude. His dissertation was given the highest possible mark. Some consider it ‘narcissistic drivel’. One of his academic supervisors had this response. “Congratulations! Singlehandedly you are destroying the value of every PhD that has ever been or ever will be awarded by UBC.” (315)
Starting in Feb. 2001 Bob spent a year on a remote island off the coast of southern Chile to experience and report on solitude. That report was based on material that was recorded in a daily journal. Interspersed in the daily entrees were monthly and bimonthly ‘interludes’ where he would talk about his personal ‘spiritual’ journey. “To investigate solitude, my method is mindful observation layered with analytic introspection, while recording my observations and ruminations in a daily journal.” (77) Meditation was a heavy ingredient in his investigation. It had a strong Buddhist/ New Age focus.
Bob talks about “his own hybrid Buddhist/ Christian/ naturalist idiom”. (127) I see very little Christian in his actual process. He claimed to have a balance between being a “physical adventurer and a spiritual seeker”. (130) There is a danger in solitude of our persona unravelling. When that happens we have three choices; “embrace it, avoid it, or go mad”. (131)
It took a fairly high level of self-discipline for me to actually finish my reading of this resource when I realized where it was going. During my teaching career I always welcomed opportunities to ‘observe’ other teachers. It was always a learning experience. I would pick up ideas for doing it better and sometimes benefit from mistakes that I wanted to avoid. I am discovering a parallel in my reading ‘hobby’.
R.K.- has spent years wandering in North and South America. Began undergraduate studies at age 40 and holds a PhD from U.B.C.
Comment. Henry.
What I have read about solitude has primarily been in the writings of Catholic writers and has usually been associated with some form of monastic living. Even though I found this book in the ‘religion’ section of the library it takes a totally different approach to solitude.
Bob grew up in Ventura, California. His father was an evangelical, fundamentalist Baptist. His mother did not share her husband’s religious views. Bob left home at age 16 with intentions to have nothing to do with his observed Christianity. His religious identification would be Buddhist. He was by disposition a loner.
He earned his PhD in Interdisciplinary Studies on the physical, emotional, psychological, and spiritual effects of deep wilderness solitude. His dissertation was given the highest possible mark. Some consider it ‘narcissistic drivel’. One of his academic supervisors had this response. “Congratulations! Singlehandedly you are destroying the value of every PhD that has ever been or ever will be awarded by UBC.” (315)
Starting in Feb. 2001 Bob spent a year on a remote island off the coast of southern Chile to experience and report on solitude. That report was based on material that was recorded in a daily journal. Interspersed in the daily entrees were monthly and bimonthly ‘interludes’ where he would talk about his personal ‘spiritual’ journey. “To investigate solitude, my method is mindful observation layered with analytic introspection, while recording my observations and ruminations in a daily journal.” (77) Meditation was a heavy ingredient in his investigation. It had a strong Buddhist/ New Age focus.
Bob talks about “his own hybrid Buddhist/ Christian/ naturalist idiom”. (127) I see very little Christian in his actual process. He claimed to have a balance between being a “physical adventurer and a spiritual seeker”. (130) There is a danger in solitude of our persona unravelling. When that happens we have three choices; “embrace it, avoid it, or go mad”. (131)
It took a fairly high level of self-discipline for me to actually finish my reading of this resource when I realized where it was going. During my teaching career I always welcomed opportunities to ‘observe’ other teachers. It was always a learning experience. I would pick up ideas for doing it better and sometimes benefit from mistakes that I wanted to avoid. I am discovering a parallel in my reading ‘hobby’.
Friday, February 4, 2011
Chasing Francis
Book Review.
Cron, Ian Morgan. Chasing Francis. A pilgrim tale. NavPress 2006.
I.C.- senior pastor of Trinity Church in Greenwich, Connecticut. An ordained Anglican priest.
Comment. Henry
This book is a fictional narrative that addresses an all too common scenario that is being played out in the lives of contemporary Christians (even pastors). As a life-long evangelical I found the focus on Francis and Franciscanism and its application to our postmodern church environment very enlightening. A number of ‘Catholic resources’ have been part of my reading of late and I have found them interesting. A pastor friend of mine, who provides me with books, asked whether I was becoming a Catholic, (not likely). I am not quite sure what I am becoming but I take courage in the prospect that I `am becoming`.
A comparison is made between the spiritual (church) environment of Francis`s world and our world. There are similarities, i.e. there was a transition from the Medieval to the Enlightenment: we are transitioning from modernity to postmodernity. How can we learn from Francis the architect of change? The author calls this learning process a ``Chasing Francis`.
Chase Falson (not his real name) is a pastor of a mega church which he founded and has led for fourteen years. He experiences a spiritual crisis that came to climax when he publicly, during a morning service, confessed to his congregation that in essence he had `lost his faith`. The response was predictable. There was a major crisis over his status as pastor. The church leadership gave him a temporary suspension from leadership with a recommendation to deal with his personal crisis. He went on a `pilgrimage `that took him to visit an uncle in Italy who had become a Franciscan friar and was studying at the Gregorian University in Rome.
It was here that for about two months Chase became immersed in the teachings and practices of St. Francis. He experienced a spiritual reformation of sorts. His understanding of his personal spiritual identity and the place and purpose of the church went through a paradigm change. He returned to his church a changed man with a totally new understanding of church and a new plan for his church. When he was given an opportunity to share all this with his congregation his vision was rejected and he found himself without a job. Out of this crisis came the opportunity to start over and Chase began a new church founded on Franciscan teachings, (not a Catholic church). Only in the U.S.A.!
Here is a story that is strongly endorsed by some leading postmodernists.
henrydirksen.blogspot.com
Cron, Ian Morgan. Chasing Francis. A pilgrim tale. NavPress 2006.
I.C.- senior pastor of Trinity Church in Greenwich, Connecticut. An ordained Anglican priest.
Comment. Henry
This book is a fictional narrative that addresses an all too common scenario that is being played out in the lives of contemporary Christians (even pastors). As a life-long evangelical I found the focus on Francis and Franciscanism and its application to our postmodern church environment very enlightening. A number of ‘Catholic resources’ have been part of my reading of late and I have found them interesting. A pastor friend of mine, who provides me with books, asked whether I was becoming a Catholic, (not likely). I am not quite sure what I am becoming but I take courage in the prospect that I `am becoming`.
A comparison is made between the spiritual (church) environment of Francis`s world and our world. There are similarities, i.e. there was a transition from the Medieval to the Enlightenment: we are transitioning from modernity to postmodernity. How can we learn from Francis the architect of change? The author calls this learning process a ``Chasing Francis`.
Chase Falson (not his real name) is a pastor of a mega church which he founded and has led for fourteen years. He experiences a spiritual crisis that came to climax when he publicly, during a morning service, confessed to his congregation that in essence he had `lost his faith`. The response was predictable. There was a major crisis over his status as pastor. The church leadership gave him a temporary suspension from leadership with a recommendation to deal with his personal crisis. He went on a `pilgrimage `that took him to visit an uncle in Italy who had become a Franciscan friar and was studying at the Gregorian University in Rome.
It was here that for about two months Chase became immersed in the teachings and practices of St. Francis. He experienced a spiritual reformation of sorts. His understanding of his personal spiritual identity and the place and purpose of the church went through a paradigm change. He returned to his church a changed man with a totally new understanding of church and a new plan for his church. When he was given an opportunity to share all this with his congregation his vision was rejected and he found himself without a job. Out of this crisis came the opportunity to start over and Chase began a new church founded on Franciscan teachings, (not a Catholic church). Only in the U.S.A.!
Here is a story that is strongly endorsed by some leading postmodernists.
henrydirksen.blogspot.com
Tuesday, February 1, 2011
When Jesus Became God
Book Review.
Rubenstien, Richard E. When Jesus Became God. The epic fight over Christ’s divinity in the last days of Rome. Harcourt Brace & Company. 1999.
R.R.- professor of Conflict Resolution and Public Affairs at George Mason University.
Comment. Henry.
I selected this book at the local library primarily because of its title- subtitle. When I saw an endorsement by John Shelby Spong, I had my ‘defensive radar’ up. Considering where the author was coming from with his expertise about conflict resolution helped me maintain an open-minded attitude. To me the ‘Arian Controversy’ was a new topic so (again) I became a learner. As a student of history I found this read quite interesting.
The Arian Controversy took place in the fourth century. At issue was the belief in the divinity of Christ, the equality of God the Father with Jesus Christ the Son. The resulting confrontations were dealt with by Councils of church leaders but they often became violent away from Council chambers.
During the time of Diocletian and Galerius Christianity came under attack in the form of serious and violent persecution. When Constantine became emperor he became a Christian through a divine encounter and promptly declared Christianity as the state religion. For this to become a reality required a series of meetings of the church leaders to come up with appropriate ‘documentation’ to explain Christian beliefs. It was a process that took many years and an ongoing controversy that impacted the process was the Arian controversy. Some key ‘players’ in this process were Hosius of Cordova, Alexander of Alexandria, his deacon Athanasius, Arius (the primary “subordinationist” (54)), Eusebius of Nicomedia, Theodotus of Laodicea, Narcissus of Nerconias, and Eusebius of Caesarea.
In the summer of 325 the Great Council was held at the summer home of Constantine at Lake Nicaea. Constantine hosted the Council and Hosius chaired it. The most significant accomplishment of this gathering was the Nicene Creed. The goal of bringing opposite sides together (Arian controversy) did not happen. Constantine saw himself as a peacemaker.
Athanasius waged an aggressive campaign against Arius (Arians). Constantine vacillated between the two with his support. He wanted peace. The death of Arius did not end the controversy but it had a tempering effect. The death of Constantine was followed by a time of violence as the control of the empire was disputed. The Arian controversy continued but it became a contest of the west (Arian) against the east (Nicene).
The movement that Constantine began became a reality some seventy years later when Theodosius became emperor. Arianism was banned and Theodosius declared Christianity the religion of the Roman Empire. With the acceptance of the teaching of the Trinity Jesus had become God (according to the author). The disappearance of Arianism coincided with the rise of Islam.
henrydirksen.blogspot.com
Rubenstien, Richard E. When Jesus Became God. The epic fight over Christ’s divinity in the last days of Rome. Harcourt Brace & Company. 1999.
R.R.- professor of Conflict Resolution and Public Affairs at George Mason University.
Comment. Henry.
I selected this book at the local library primarily because of its title- subtitle. When I saw an endorsement by John Shelby Spong, I had my ‘defensive radar’ up. Considering where the author was coming from with his expertise about conflict resolution helped me maintain an open-minded attitude. To me the ‘Arian Controversy’ was a new topic so (again) I became a learner. As a student of history I found this read quite interesting.
The Arian Controversy took place in the fourth century. At issue was the belief in the divinity of Christ, the equality of God the Father with Jesus Christ the Son. The resulting confrontations were dealt with by Councils of church leaders but they often became violent away from Council chambers.
During the time of Diocletian and Galerius Christianity came under attack in the form of serious and violent persecution. When Constantine became emperor he became a Christian through a divine encounter and promptly declared Christianity as the state religion. For this to become a reality required a series of meetings of the church leaders to come up with appropriate ‘documentation’ to explain Christian beliefs. It was a process that took many years and an ongoing controversy that impacted the process was the Arian controversy. Some key ‘players’ in this process were Hosius of Cordova, Alexander of Alexandria, his deacon Athanasius, Arius (the primary “subordinationist” (54)), Eusebius of Nicomedia, Theodotus of Laodicea, Narcissus of Nerconias, and Eusebius of Caesarea.
In the summer of 325 the Great Council was held at the summer home of Constantine at Lake Nicaea. Constantine hosted the Council and Hosius chaired it. The most significant accomplishment of this gathering was the Nicene Creed. The goal of bringing opposite sides together (Arian controversy) did not happen. Constantine saw himself as a peacemaker.
Athanasius waged an aggressive campaign against Arius (Arians). Constantine vacillated between the two with his support. He wanted peace. The death of Arius did not end the controversy but it had a tempering effect. The death of Constantine was followed by a time of violence as the control of the empire was disputed. The Arian controversy continued but it became a contest of the west (Arian) against the east (Nicene).
The movement that Constantine began became a reality some seventy years later when Theodosius became emperor. Arianism was banned and Theodosius declared Christianity the religion of the Roman Empire. With the acceptance of the teaching of the Trinity Jesus had become God (according to the author). The disappearance of Arianism coincided with the rise of Islam.
henrydirksen.blogspot.com
Thursday, January 27, 2011
Franciscan Prayer.
Book Review.
Delio, Ilia. OSE. Franciscan Prayer. St. Anthony press. 2004.
D.I.- a Franciscan sister. Associate professor of ecclesiastical history and director of the Franciscan Centre at the Washington Theological Union, Washington, D.C.
Comment. Henry.
As I began my reading of this resource I was reminded of a provoking comment made by Dr. H. Hildebrand about prayer. “If you want to make a person uncomfortable, talk about prayer.” I agree. That being said, I can say with enthusiasm that the reading of this Catholic resource on prayer was stimulating and certainly contributed to my appreciation and (hopefully) understanding of prayer.
The chapter headings are a typical summary of this book. Prayer (Franciscan) involves disciplines, poverty, contemplation, imitation, etc. It is a spiritual journey. It is “the heart turned toward God”. (ch6) It is a relationship.
When the adjective ‘Franciscan’ is used to describe prayer we have to appreciate where the author is coming from. It is strongly suggested that in fact, Franciscan prayer is Christian prayer. The point is well taken. Some primary sources for the thesis of this resource are Francis of Assisi, Bonaventure (a Francis biographer), and Clare of Assisi.
The discipline of prayer (also referred to as ‘a monastic ascent’ focuses on the following; “Gaze- consider-contemplate- imitate.” (151) “The prayerful person who is deeply in love with God realizes that the whole universe is the cloister to find God.” (182)
Delio, Ilia. OSE. Franciscan Prayer. St. Anthony press. 2004.
D.I.- a Franciscan sister. Associate professor of ecclesiastical history and director of the Franciscan Centre at the Washington Theological Union, Washington, D.C.
Comment. Henry.
As I began my reading of this resource I was reminded of a provoking comment made by Dr. H. Hildebrand about prayer. “If you want to make a person uncomfortable, talk about prayer.” I agree. That being said, I can say with enthusiasm that the reading of this Catholic resource on prayer was stimulating and certainly contributed to my appreciation and (hopefully) understanding of prayer.
The chapter headings are a typical summary of this book. Prayer (Franciscan) involves disciplines, poverty, contemplation, imitation, etc. It is a spiritual journey. It is “the heart turned toward God”. (ch6) It is a relationship.
When the adjective ‘Franciscan’ is used to describe prayer we have to appreciate where the author is coming from. It is strongly suggested that in fact, Franciscan prayer is Christian prayer. The point is well taken. Some primary sources for the thesis of this resource are Francis of Assisi, Bonaventure (a Francis biographer), and Clare of Assisi.
The discipline of prayer (also referred to as ‘a monastic ascent’ focuses on the following; “Gaze- consider-contemplate- imitate.” (151) “The prayerful person who is deeply in love with God realizes that the whole universe is the cloister to find God.” (182)
Monday, January 24, 2011
The Mission Of God
Book Review.
Wright, Christopher J.H. The Mission of God. Unlocking the Bible’s grand narrative. IVP Academic. 2006.
C.W.- (Ph.D. Cambridge) director of international ministries for the Langham Partnership International (John Stott Ministries).
Comment. Henry
The thesis of this book (author) is that the grand narrative of the Bible is all about mission, God’s mission. The focus of that mission is God’s creation and the people of that creation who are made in God’s image. This is a major academic work and I feel apologetic for a brief and probably very incomplete review of this challenging resource.
“My major concern has been to develop an approach to biblical hermeneutics that sees the mission of God (and the participation in it of God’s people) as a framework within which we can read the whole Bible. Mission is, in my view, a major key that unlocks the whole grand narrative of the canon of Scripture.” (CJHW)
Definitions are presented for some key words in this presentation, i.e. “mission, missionary, missional and missiological”. (22) e.g. “Mission- our committed participation as God’s people, at God’s invitation and command, in God’s own mission within the history of God’s world for the redemption of God’s creation.” (23) Missionary activities will be evaluated by a biblical mission approach. In what is identified as ‘the Great Commission’ (Mathew 28), the word “go” legitimizes the thrust of evangelistic missions, but the process of that going involves the challenge of discipling.
Such grand topics as “the Great commission, the Great Commandment, and the Grand Communication” (61) must be approached with a ‘missional hermeneutic’.
The “God of mission” ((71) is none other than YHWH the one and only God. This God of Israel is revealed through Israel’s ‘exodus’ from Egypt and the return from Babylonian captivity. Israel’s faith is an extreme form of monotheism. The Lord Jesus Christ is YHWH incarnated. His activities as creator, ruler, judge, and Savoir are the same as the activities of YHWH. He cannot be compared to any other. “Praise is the proper and primary stance or mode of existence of the created order to the Creator.” (134) Anything in a ‘believers’ life that deprives God of his proper glory is a source of idolatry.
It is suggested that Abraham was the first to be given ‘the Great Commission’ when he was chosen by God to be the progenitor of his people. “Blessing for the nations is the bottom line, textually and theologically, of God’s promise to Abraham.” (194) His election and calling went way beyond his personal life. “Election is of course, in the light of the whole Bible, election unto salvation. But it is first election to mission.” (264) The exodus is the story of God’s redemption of Israel but it is a foreshadowing of God’s greater redemptive work through Christ on the cross. Restoration follows redemption. Jesus’ preaching of the kingdom of God clearly had significance as an actual restoration and a rule of YHWH on earth.
God’s covenant with Abraham was the most significant missional covenant that had been made and it was reconfirmed on Mt. Sinai. “The Great Commission is nothing less than a universalized covenant proclamation.” (355)
“The arena of God’s mission is the earth and humanity.” (395) Creation care is an important part of mission. The devastation of sin gives urgency to this mission. “Our missional response must be as radical and comprehensive as the problem we address in the name of Christ and the power of the cross.” (452) All of Scripture is focused on the nations of the world and God’s relationship with humanity. The prophets declared this mission of God. Isaiah spoke of the redemption and restoration of all nations (humanity). God uses nations as agents of judgment and recipients of mercy.
“Jesus’ earthly ministry was launched by a movement that aimed at the restoration of Israel. But he himself launched a movement that aimed at the ingathering of the nations as the new messianic people of God.” (506) Peter, Philip, and Paul demonstrated a focus of ministry that included ‘the nations’.
henrydirksen.blogspot.com
Wright, Christopher J.H. The Mission of God. Unlocking the Bible’s grand narrative. IVP Academic. 2006.
C.W.- (Ph.D. Cambridge) director of international ministries for the Langham Partnership International (John Stott Ministries).
Comment. Henry
The thesis of this book (author) is that the grand narrative of the Bible is all about mission, God’s mission. The focus of that mission is God’s creation and the people of that creation who are made in God’s image. This is a major academic work and I feel apologetic for a brief and probably very incomplete review of this challenging resource.
“My major concern has been to develop an approach to biblical hermeneutics that sees the mission of God (and the participation in it of God’s people) as a framework within which we can read the whole Bible. Mission is, in my view, a major key that unlocks the whole grand narrative of the canon of Scripture.” (CJHW)
Definitions are presented for some key words in this presentation, i.e. “mission, missionary, missional and missiological”. (22) e.g. “Mission- our committed participation as God’s people, at God’s invitation and command, in God’s own mission within the history of God’s world for the redemption of God’s creation.” (23) Missionary activities will be evaluated by a biblical mission approach. In what is identified as ‘the Great Commission’ (Mathew 28), the word “go” legitimizes the thrust of evangelistic missions, but the process of that going involves the challenge of discipling.
Such grand topics as “the Great commission, the Great Commandment, and the Grand Communication” (61) must be approached with a ‘missional hermeneutic’.
The “God of mission” ((71) is none other than YHWH the one and only God. This God of Israel is revealed through Israel’s ‘exodus’ from Egypt and the return from Babylonian captivity. Israel’s faith is an extreme form of monotheism. The Lord Jesus Christ is YHWH incarnated. His activities as creator, ruler, judge, and Savoir are the same as the activities of YHWH. He cannot be compared to any other. “Praise is the proper and primary stance or mode of existence of the created order to the Creator.” (134) Anything in a ‘believers’ life that deprives God of his proper glory is a source of idolatry.
It is suggested that Abraham was the first to be given ‘the Great Commission’ when he was chosen by God to be the progenitor of his people. “Blessing for the nations is the bottom line, textually and theologically, of God’s promise to Abraham.” (194) His election and calling went way beyond his personal life. “Election is of course, in the light of the whole Bible, election unto salvation. But it is first election to mission.” (264) The exodus is the story of God’s redemption of Israel but it is a foreshadowing of God’s greater redemptive work through Christ on the cross. Restoration follows redemption. Jesus’ preaching of the kingdom of God clearly had significance as an actual restoration and a rule of YHWH on earth.
God’s covenant with Abraham was the most significant missional covenant that had been made and it was reconfirmed on Mt. Sinai. “The Great Commission is nothing less than a universalized covenant proclamation.” (355)
“The arena of God’s mission is the earth and humanity.” (395) Creation care is an important part of mission. The devastation of sin gives urgency to this mission. “Our missional response must be as radical and comprehensive as the problem we address in the name of Christ and the power of the cross.” (452) All of Scripture is focused on the nations of the world and God’s relationship with humanity. The prophets declared this mission of God. Isaiah spoke of the redemption and restoration of all nations (humanity). God uses nations as agents of judgment and recipients of mercy.
“Jesus’ earthly ministry was launched by a movement that aimed at the restoration of Israel. But he himself launched a movement that aimed at the ingathering of the nations as the new messianic people of God.” (506) Peter, Philip, and Paul demonstrated a focus of ministry that included ‘the nations’.
henrydirksen.blogspot.com
Saturday, December 25, 2010
Signs Of Emergence
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
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
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
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