Fifth Discipline

Book Review
Senge Peter M. The Fifth Discipline. The Art & Practice of Learning Organization. Currency Doubleday. 2006.
P.S.- senior lecturer at the MIT Sloan School of Management and the founder of Society for Original Learning (SoL). He is widely known as one of the most innovative thinkers about management and leadership in the world.
Comment. Henry.
I would use the metaphor of a visit to an art gallery to describe the reading of this book. Appreciation was a delight, comprehension was a challenge. It was a delight to run into a retired executive from the pulp and paper industry on the golf course (yesterday) who was a practitioner of the learning organization that is being described in this book. My son, who is doing a course on this topic, put me on to this resource. The evolution of the learning organization is a global phenomenon.
“The organizations that will truly excel in the future will be the organizations that discover how to tap people’s commitment and capacity to learn at all levels in an organization” (4) (For me this statement summarizes what this book is all about.) There are five “new component technologies” (6) that characterize learning organizations: “Systems thinking, personal mastery, mental modes, building shared vision and team learning”. (6-9) Systems thinking integrates all the disciplines and is therefore labelled the “Fifth Discipline”.
Organizations have learning disabilities. This is illustrated by the “beer game” (27) involving problems that are encountered between retailers, wholesalers and manufacturers (brewery). There are “eleven laws of the fifth discipline”. (57) Systems thinking is “a shift of mind from seeing parts to seeing the whole, from seeing people as helpless reactors to seeing them as active participants in shaping their reality”. (69) “The essence of the discipline of systems thinking lies in a shift of mind: seeing interrelationships rather than linear cause-effect chains and processes of change rather than snapshots.” (73)
When the building-blocks of systems thinking are put to proper use a “systems archetype” (93) is developed. “Self-limiting or self-sustaining growth” (113) is part of the fifth discipline.
The discipline of personal mastery is examined as it relates to personal vision and structural conflict. Personal mastery must be an ongoing goal and must be committed to diligent truth telling.
Mental modes shape our perceptions of reality. They are formed through “openness and merit”. (173) “Reflective practice is the essence of the discipline of mental modes”. (177)
“A shared vision (fourth discipline) is- a force in people’s hearts, a force of impressive power.” (192) Shared visions are built on personal visions. They are not built from the top down. There are some hazards that hinder shared visions. “Systems thinking reveals how we have created what we currently have” (214) re: shared vision.
Organizational learning is built on team learning. Dialogue and discussion are fundamental to team learning. David Bohm is a significant contributor when it comes to explaining how team learning functions. “In great teams conflict becomes productive. Defensive routines” (232) must be dealt with to make conflict productive. “Practice” (240) must be an activity of team learning.
Since learning organizations are built on relationships they must be viewed as “living systems”. (271) “Practices, skills and capabilities, awareness and sensibilities, beliefs and assumptions are elements of a deep learning cycle.” (284) Learning must include both action and reflection over an appropriate time frame.
Building organizational learning capabilities is all about leadership are various levels. “Organizations grounded in systems thinking and related disciplines can make a difference” (349) regarding the global energy system.
What about the future? Women and youth as pools of leadership will become more significant. Profound change will come to our planet through “opening the head, opening the heart, and opening the will” (372)

The Emerging Christian Way

Book Review.
Schwartzentruber Michael. (Editor). The Emerging Christian Way. CooperHouse. 2006.
Comment. Henry.
The editor has assembled fourteen essays by authors of his choice that address for him “The emerging Christian way”. These authors are all associated with mainline churches, i.e. mostly United Church and several Anglican Church. It is their view of ‘emerging’, and some of the distinctives of those church views are a strong thread in their presentations. The ‘evangelical’ authors on this topic are not represented. Since there are so many authors my review will be limited to the titles, authors and brief comments on their point of view.
Marcus Borg. An Emerging Christian View. This essay is a condensed version of his book, The Heart of Christianity, sees book review on this one. Other authors make frequent references to this author.
Tim Scorer. Experience: The Heart of Transformation. Tim is a United Church pastor in Penticton. He was a member of the management team at the Naramata Centre, a retreat and education centre of the United Church of Canada.
Tom Harper. New Creeds. Tom is an Anglican priest who is best known as a Canadian author of topics of religion and contemporary spirituality.
Berry Thomas. The Great Work. Berry entered the monastery in 1934. From 1970-1995 he was the director of Riverdale Centre of Religious Research. The present ‘Great Work’ is to somehow reverse the destruction of the earth’s biosystems, to stop humans from being a “disruptive force on planet earth”. (75)
Sallie McFague. How Should Christians Love Nature. Sallie is a ‘feminist’ (her label) theologian in residence at Vancouver School of Theology. Nature should be viewed “with a loving eye- in terms of a subject knowing another subject especially on the analogy of friendship”. (91)
Matthew Fox. On Being a Postdenominational Priest in a Postdenominational Era. Matthew’s ‘thing’ is “Creation Spirituality”.
Bruce Sanguin. Being Christian in a World of Many Faiths. Bruce is a United Church minister in Vancouver. Bruce presents a “homage based ecumenicalism”. (139) The key to being Christian is being inclusive not in converting.
Anne Squire. Radical Inclusion. ‘Radical inclusion’ describes how Anne interprets Jesus’ teaching on the Kingdom of God.
Bill Phipps. Social Justice and a Spirituality of Transformation. B.P.-United Church activist. Without social justice there can be no spiritual transformation.
Mark Maclean. Worship: Pilgrims in the Faith. M.M.- National worship program coordinator for United Church of Canada.
Bruce Harding. To Sing or Not To Sing. Bruce is a musician/composer who has a concern about a trend that causes less and less actual involvement of congregational singing because of the overpowering amplification of worship teams and their band accompaniment. (I resonate with this evaluation.)
Susan Burt. Christian Education and the Imaginative Spirit. S.B.- Co-ordinating editor of an ecumenical publication in S. Australia. Her focus of Christian Education is within the activities of the church setting.
Donald Grayston. Pastoral Care for the 21st Century. D.G. - is an Anglican theologian and spiritual director. Spiritual direction needs to happen in an age appropriate schedule, i.e. child, adolescent, young adult, etc.
Nancy Reeves. Spiritual Discernment. N.R. - clinical psychologist, psychotherapist, author and poet. “Spiritual discernment is undertaken not just to make good decisions, but to develop a richer relationship with God.” (236)
henrydirksen.blogspot.com

Practical Wisdom.

Book Review.
Schwartz, Barry. Sharpe, Kenneth. Practical Wisdom. The right way to do the right thing. Riverhead Books. 2010.
B.S.- Professor of social theory and social action at Swarthmore College.
K.S.- Professor of political science at Swarthmore College.
Comment. Henry.
Practical wisdom needs to be a part of everyone’s life. The authors have focused on several areas of life where the impacts of practical wisdom are crucial; health care, education and jurisprudence. In these areas the balance between practical wisdom and things like rules, principles and standards is easily lost. When economics drive the ‘bottom line’ practical wisdom becomes a casualty. When standardization becomes a ‘bottom line’ in education the quality of relationships and innovations are impacted. Practical wisdom is the oil that keeps the machinery of life running smoothly avoiding unnecessary wear and tear. This truly a ‘practical book’!
Aristotle is credited with being the author of practical wisdom which he expressed in his book Ethics. “We are ‘born to be wise’ and that capacity needs to be nurtured.” (10)
Whether you are a lawyer, doctor, or a stylist, giving advice regarding people’s choices requires wisdom. For a doctor to be a quality care-giver there is the challenge of balancing “honesty with care and kindness, empathy with detachment”. (19) “Practical wisdom is a kind of jazz” (13) that relies heavily on improvisation not rules.
We are born with an intuitive bent toward wisdom. It happens within a process called “framing and being framed”. (61) To act wisely toward others we need a great deal of empathy which integrates thinking and feeling. “Experience is the machinery of wisdom.” (81)
When wisdom is removed from rules and principles serious problems will arise. “Balancing autonomy and beneficence is an ethical challenge,” (121) for medical professionals which requires wisdom. “Patient-centred care” (128) is now a central principle of medical ethics. Empathy too often becomes a casualty when too much focus is placed on professionalism. “Diagnosis has turned from the ear to the eye.” (139) In education “Overstandardization” (155) has muzzled creative teaching. The quality of health care suffers in health care when the determining factor is cost. Hedonic incentives are a threat to quality health care. “Incentives are blunt instruments.” (188) They erode moral motivation. It is a real challenge for professionals to “find the balance between commitment to doing things that are true to the ‘soul’ of their profession and willingness to do things that keep their institution alive and afloat”.(198)
Among demoralizing institutions banking has set somewhat of a record with its devastating impact on the economy (America).
What can be done about the dilemma of demoralizing institutions? “Good practices encourage wise practitioners who in turn will care for the future of the practice.” (227) Positive changes in institutions are brought about by “system changers”. (214) The Booker decision of 2005 returned some judicial discretion to judges. The establishing of the veterans court provided help for veterans dealing with post-traumatic stress disorder (PTSD). If there is to be such a person as an “ethical lawyer” (240) changes must take place in their education which will include addressing practical wisdom. “Harvard Negotiation and Mediation Clinical Program” (243) provides for the application of practical wisdom in dealing with specific cases. The “Vermont Portfolio Assessment Program” (252) is an attempt to balance standardization with innovative teaching. At Harvard’s Medical School the Cambridge Integrated Clerkship (CIC) program”, (256) integrates ethics with medical training. “Shore Bank” (270) is an example of a level of banking that has a wholesome focus on community and customers rather than just profit.
“Practical wisdom is embedded in the actual practices of being a lawyer, a teacher, a doctor, etc.” (271) It cannot be taught or learned, it is acquired. “Authentic happiness is a combination of engagement, meaning, and positive emotion. It may be achievable individually.” Martin Seligman. The highest level of work, wisdom and happiness is experienced by those “whose work is a calling”. (283) Calling ranks above job and career. Discretion in judgment is fundamental to the development of practical wisdom. “Wisdom is not the mysterious gift of a handful of sages, but the capacity that we all have and need.” (287)
“To flourish, to achieve, demands practical wisdom.” Aristotle.
henrydirksen.blogspot.com

Chocolate Wars

Book Review.
Cadbury, Deborah. Chocolate Wars. The 150- year rivalry between the world’s greatest chocolate makers. Douglas & McIntyre. 2010.
Comment.
To use the manufacturing of chocolate as a focus for viewing history is in my opinion an awesome approach. I would love to have had this research resource when I was teaching history to my high school students. What a great way to ‘sweeten up a dry topic’. The author, a Cadbury (no less), has done a great job of giving us a well researched account of how the development of the chocolate industry touched the whole world. Of particular interest to me was the Quaker connection that brought high moral values to economic practices and social responsibilities of the industry, especially in Great Britain. Here is history and economics with a different flavour!
The story of George and Richard Cadbury the founders of the chocolate dynasty is traced briefly. Their Quaker values were reflected in the way they developed and carried on their business. They were the third generation of tradesmen and their grandfather Richard Tapper Cadbury is credited with “leading the family in a new direction of shop-keepers” (8) in Birmingham. They became leaders in the manufacturing industry. Quaker values were the work of George Fox and expressed in “Doctrines, Practice and Discipline”. (39)
In ancient Aztec and Mayan cultures chocolate drinks were used in religious rituals and chocolate was considered “food of the Gods”. (27) In Great Britain workers in any kind of manufacturing were referred to as “wretched little victims of the work houses”. (35) Competition was fierce for those in the chocolate industry. Quakers were not into advertisement on principle. When it was finally accepted as part of business the focus was on quality of product not appeal. Attractive packaging was acceptable.
Henri Nestle and Rodolphe Lundt were Swiss chocolate manufacturers.
In the 1870s Cadbury became involved in social issues that would improve the lives of their factory workers who lived in the slums. They built a factory outside the city in a garden-like setting. They even built cottages on plots of land surrounding the factory that could be rented and even purchased for a reasonable Cadbury financed plan. In Great Britain the ‘chocolate competitors’ were Cadbury, Fry, and Rowntree. By 1881 Cadbury had become an international organization.
Milton Hershey began his ‘rise to fame’ in Pennsylvania. After losing his wealth and health he ended up starting over again in New York where he built a chocolate empire.
Back in Britain George Cadbury’s model community called Bournville became a template for other entrepreneurs who had a concern for their employees. Milton Hershey established such a community in Pennsylvania at Deny Church. George Cadbury and Joseph Rowntree became philanthropists. As part of his political opposition to the Boer War George Cadbury became an owner of a newspaper. This was a costly decision and distracted him from his philanthropic work.
The Cadburys and the Rowntrees became partners of influence causing social reform and striving for peace among the nations. Meanwhile the ‘chocolate war’ continued. In 1914 world attention became focused on WW1. It brought not only much physical suffering but also moral struggles of huge proportions. Pacifism faced very severe tests.
On October 20, 1922, George Cadbury passed away. He was mourned and honoured by many thousands. In America Milton Hershey turned his $60 million company stock into a trust fund “to benefit the orphan boys of the Hershey Industrial School”. (230)
In the 1920s a new company (Mar-O-Bar) owned by Forrest Mars sprang up in America which became a major competitor in the chocolate war. In 1974 this company dethroned Hershey as the leading competitor in America. Towards the end of the 20th century two general food giants took center stage on the world scene, Kraft and General Foods. Cadbury became a ‘casualty’ of Kraft hostile takeover. This ended a 180 year history of Cadbury.
The trusts that were established by the Quaker ‘chocolotiers’ in Britain remained. With demise of Quaker driven corporations there seemed to be a corresponding decline of the Quaker movement.
henrydirksen.blogspot.com

Against The Wind

Book Review.
Yohannan, K.P. Against The Wind. Finishing well in a world of compromise. GFA Books. 2004.
K.P.Y.- founder and director of Gospel for Asia.
Comment.
This author (resource) represents the ‘literal and factual’ (to use a term from the last book review) paradigm of Christianity. The author admits that he sees things in terms of black and white. This paradigm has proven successful in the author’s life and the organization he represents. Although he and his wife live in Texas, their ministry is in Asian, third world countries. This may explain why this paradigm works for them. The book is dedicated to those who are involved in the Gospel for Asia ministries and this gives the book a very exclusive focus. The endorsements come from leaders of ministries that represent ‘midcentury (1900’s) missionary endeavours.
Unusual results in ministry happen because of unusual commitment to a “higher calling” (25) and an unusual life style, e.g. working five hours a day and praying five hours a day. Timothy is an example of one who responded to such a higher call. God’s call is specific. It is not a job it is a ministry that is characterized by integrity.
Effective ministries cannot happen without the filling and empowerment of the Holy Spirit. It calls for self-discipline that is of unusual severity impacting every area of one’s life. It always requires courage.
There is no substitute for complete dependence on the Lord in ministry. Disciple making is synonymous with leadership. Suffering is part of a life that is committed to being a Christ-follower. Ten principles are suggested that when followed will avoid the trap of self-centred living.
A work ethic is part of effective ministry. Each day should begin with an hour or two of study of the Word (“Inductive Bible Study method” 150) A servant of God must continually strive for inner holiness. Grace and discernment are basic attributes of spiritual leaders.
The criteria for mentors and mentoring are very high. Evangelism is portrayed as ‘rescuing people (sinners) from a burning building (hell). Finishing well is a choice.
henrydirksen.blogspot.com

The Heart Of Christianity.

Book Review.
Borg, Marcus J. The Heart Of Christianity. How we can be passionate believers today. Harper San Francisco 2003.
M.B.- Professor of Religion and Culture at Oregon State University.
Comment. Henry.
The endorsements of this book focus on Borg’s passion and inclusiveness regarding Christianity. It is seen as crucial to an effective understanding of how Christianity can be relevant in postmodernity. It seems that his vigorous rejection of any and all ‘exclusivism’ of Christianity comes at a price that doesn’t resonate with me. I am impressed by his acceptance of what is good about modernity and applying that to postmodernity. As I was reading my response vacillated between, ‘this is great- to- I’m not so sure about this’. Stimulating and thought-provoking.
There is a new way of seeing Christianity that is emerging in western postmodernity. (It has to do with history, metaphor and sacrament.) Compared to the harder exclusive view of modernity (which focuses on the literal and factual) this view is softer and more inclusive. Central to both views is faith, the afterlife and a Christian life of requirements and rewards. A concern of “bridging the differences” (16) is approached through a focus on the differences not on the conflicts of the two views.
Faith involves believing, trust, fidelity and vision (a way of seeing). To believe (correctly) means to love and implies a relationship. “To be a Christian is to be centred in the God of the Bible. This is a mark not of Christian exclusion but of Christian identity.” (43) It is suggested that an alternative to the infallibility and literalism of the modern paradigm would be a “historical, metaphorical and sacramental understanding of the Bible”. (44) The historical approach gives balance to the literal-factual interpretation. Metaphorical preaching is very much a part of today’s preaching and should also be a part of biblical interpretation. “The point is not to ‘believe’ in a metaphor- but to ‘see’ with it.” (57) e.g. The Bible is to be viewed as a sacrament.
The reality of God is viewed through two ‘lenses’, “supernatural theism and panentheism” (65) A distinction is made between a “pre-Easter Jesus and a post-Easter Jesus”. (83) A metaphorical reading of the gospels adds to the factual stories, e.g. wedding at Cana. “A historical-metaphorical approach (to understand Jesus) matters because it helps us to see the meaning of our Christological language”. (86)
“Born again, is a potential bridge metaphor between the old and the new Paradigms.” (104) Being born again is explained in the New Testament as dying and rising, a concept central to early Christianity. The cross, “the single most universal symbol of Christianity” (112) illustrates this dying and rising and is thus all about being born again. Being born again can be a dramatic event, e.g. Saul of Tarsus, or it can be a process. It is always the work of the Holy Spirit.
The Christian life is personal (being born again) but it is also polit6ical (the kingdom of God). The kingdom of God is a very common topic in both the Old and the New Testament. The heart is a common metaphor from scripture. It can be open or closed. Open hearts provide opportunities for “thin places” (149) i.e. spiritual encounters.
Sin has made forgiveness necessary. Sins that result in specific consequences require specific ‘remedies’. Bondage requires deliverance; blindness requires restoration of sight, etc. Salvation and repentance are part of a heart being transformed.
The Christian life comes down to practice. This practice arises out of the reality of being; “created by God, a child of God, beloved of God, and accepted by God”. (191) Formation and nourishment happens within the church community and through personal disciplines. When we practice compassion and justice we are paying attention to God. This is what the Lord requires, “to do justice, to love kindness, to walk humbly with your God”. Micah
The author addresses the challenge of “being a Christian in an age of pluralism’. (207) He rejects any exclusivism of Christianity. To him Christianity is home and this is where he belongs.

Robert Service

Book Review.
Mallory, Enid. Under The Spell Of The Yukon. Heritage House Publishing Company. 2006.
Comment. Henry
Enid Mallory has had a career of writing and story- telling. This book is a very gripping biography of one of Canada’s best known poets; Robert Service’s poetry has brought to life and preserved for us the stories of the Yukon that came out of the gold rush days. Life was difficult in the harsh environment of the Great White North. The greed and craze for gold and instant wealth brought out the worst and the best in those who risked all. The reading of this entertaining and informative biography will enhance one’s appreciation of Robert’s poetry. Knowing the author always has a great impact on how his/her writings are accepted and understood. Although there are many details of Robert’s poetry that may be considered factious there is nothing fictitious about the author and his experiences which gave rise to his poetry.
This biography includes some of Robert’s most loved poems.
henrydirksen.blogspot.com

Abraham

Book Review
Feiler, Bruce. Abraham. A journey to the heart of the three faiths. William Morrow. 2002
B.F.-New York Times bestselling author. Journalist.
Comment. Henry.
Bruce has given us an interesting, comparative assessment of the significance of Abraham as the progenitor of three monotheistic faiths, Judaism, Christianity, and Islam. His conclusions would probably be topics of vigorous debate in many circles but his observations are certainly genuine and very informative. Abraham is not only a crucial character of history but is a key to genuine ecumenicalism of our times and the peaceful co-existence of the three faiths attributed to his legacy.
The home of Abraham is claimed as a holy place by Judaism, Christianity, and Islam. It is not a place of peace. According to legend, and there are many legends, Abraham’s origin is mythical. “He has no past. He has no personality.” (18) Abraham’s wanderings began with a specific call, described in all three religions. Jews and Muslims consider the Call important. Christians view it as a defining act of Abraham’s life.
Ishmael is viewed as Abraham’s first born (especially by Muslims). Isaac’s story comes across quite differently in non-Christian literature and interpretations. The binding of Isaac is a significant spiritual act for both Isaac and Abraham in all three faiths.
The codification of Jewish laws was crucial to the preservation of the Jewish faith. The status of Abraham was now established through recorded history. Some rabbis wrote, “Abraham was the reason God created the world”. (125) With codification came interpretation and its challenges. Jewish interpretations were identified as “rabbinic midrash”. (139)
A discussion about Christianity begins with an interview with bishop Theophanes the Head of the Greek Orthodox Church. It focuses on Paul and Abraham the great example of faith. The bishop maintains that Paul “completely reinterprets the Hebrew Bible” creating an Abraham “for his own purposes”. (143)
From its inception Christianity has been considered contentious by those of the Hebrew faith. Abraham is both the source of this contention and also the solution to this rift according to Reverend Ms. Heldt, a German Lutheran minister who heads the Ecumenical Theological Research Fraternity in Jerusalem.
The discussion on Islam comes primarily out of an interview with Sheikh Yusef Abu Seina the imam of El-Aksa Mosque in Jerusalem. “Muslims see the Koran as the unfiltered word of God” (165) written by man. Abraham is also the starting point for Islam. Early on a rift developed between Islam and both Judaism and Christianity over the importance of Allah, Mohammed and Mecca. In the Muslim tradition, Abraham built the Kaba, the geographic centre of Islam.
The legacy of Abraham is profound. It impacts all who are God-fearing who “still need the comfort of something greater than themselves, still hold on to some gleam of humanity, still dream of a moment when they stand alongside one another and pray for their lost father and for a legacy of peace among the nations that was his (Abraham’s) initial mandate from heaven”. (218)
henrydirksen.blogspot.com

Jim & Casper Go To Church.

Book Review.

Henderson, Jim. Casper, Matt. Jim and Casper Go To Church. Frank conversation about faith, churches, and well-meaning Christians. Tyndale. 2007.
Comment. Henry.
This book is the result of Jim Henderson, a pastor with 30 years experience, responding to his frustration about having a church that is really effective and following Christ’s teaching regarding impacting its community and world. How he addressed this frustration is unusual and that gives the book its appeal. An easy, thought-provoking read. This is another tool for leaders who are serious about ongoing evaluation of doing church effectively.
In the 35 pages of introduction Jim explains what motivated the writing of this book. It describes an interesting journey for him as he moves through a very disillusioning experience as a pastor and how he resolved some of his questions about how church should be done and how it should not be done. He actually ‘hired’ Matt Casper, an atheist friend, to accompany him in a project to visit various churches to explore how church was being done.
The first church they visited was Saddleback. Casper’s observations are sincere, serious but not very positive. There was too much focus on believing and not enough on action. At the ‘Dream Center’ Casper was impressed positively by the location of the church and its focus on the needy of the community. Pastor McManus from Mosaic did not impress Casper. He did like the idea of having church in a theatre.
Willow Creek, in Chicago, was too much. Discovering that the church had a significant overseas ministry was helpful in dealing with all the wealth that the church complex represented. During a visit to a Presbyterian Church Casper revealed that he had been a part of such a church during his childhood. Laundale Community Church in downtown Chicago came across as an effective church since it actually had community involvement. Their visit to a house church was a very positive experience for Casper. He had gone there alone. Visiting Image Dei, an emerging church in Portland was an ‘eye-opener’ for Casper. They also visited Mars Hill church in Seattle. Their pastor Mark Driscoll impresses them as somewhat of an anomaly. Back in Portland Casper was taken with the informality of the service at the Bridge, a church that advertises that people should ‘come as they are’.
Visits to churches would not be complete without a visit to Lakewood church in Houston and the Joel Osteen show. The ‘church circuit’ was completed with a visit to Potter’s House, the home of T.D. Jakes.
henrydirksen.blogspot.com

Fasting

Book Review.
McKnight, Scot. Fasting. The ancient practices series. Thomas Nelson 2009
SM- Anabaptist theologian at North Park University. Chicago.
Comment. Henry
My personal experience with fasting has been very limited so I welcomed the opportunity to read a book on fasting. The author begins with a definition of fasting which gives a very specific focus on the topic. He maintains throughout his discussions that the motive for fasting should not be to get and yet he goes into great detail about the benefits of fasting. This leaves me with a serious tension that I have not resolved in my mind. I have not come away from my read as a ‘turned on’ practitioner of fasting. That may come in time.
There are seven ‘ancient practices’ within Christian tradition. They are: a fixed hour of prayer, Sabbath keeping, following the liturgical year, the making of a pilgrimage, fasting, tithing and the sacred meal. According to Phyllis Tickle, the general editor of Ancient Practices Series, Scot McKnight has taken on the topic of fasting “with deftness and clarity”. (Foreword)
“Fasting is the natural, inevitable response of a person to a grievous, sacred moment in life.” McKnight. It is “body talk”. (11) It is not a ‘tool’ for getting something from God. It does not seem to be part of Western DNA.
Fasting is doing without food and drink. A partial fast may involve abstinence from certain foods and/or pleasures. It is often associated with repentance and is described by the term “body turning”. (24) Israel’s national day of repentance, Yom Kipper, was also a day of fasting.
“Fasting as body pleading for those we love is natural.” (45) It is an instinctive, natural response to “body grief”. (52) The experiences (fasting) of Jonathan and David are examples from the Old Testament. Psalm 77 is called “the Faster’s Prayer”. (55) Fasting is a body discipline and as such was a common practice with monks. There are signs of a renewal of this discipline in our times as a reaction to our hedonistic culture. It is considered part of Christian living.
An example of “fasting as body calendar” (81) is fasting on regular days, e.g. Wednesday and Friday. Some special days of fasting for early Christians were before the Lord’s Supper, before baptism, and during Lent. In Isaiah 58 the prophet describes fasting that is called “body poverty”. (105) This kind of fasting is illustrated when “Moses, Elijah, Daniel, Jesus and Paul – fasted and experienced unusual intimacies with God”. (112) Fasting is a way in which we “embody our hope” (123) of Christ’s return.
Fasting can become a form of legalism. If there is any hypocrisy it is a problem. “Meritorious fasting” (140) is wrong. Extremism is always dangerous. Although there are benefits in fasting that should never be our motive for fasting. (Why not?) God’s presence can become more real during fasting. It can bring freedom from bad habits. Fasting and praying can be beneficial when seeking God’s guidance and protection. “Genuine fasting leads to seeking justice.” (154) There can be health effects although health was never a goal in biblical fasting. Fasting should always be a response to something (a grievous sacred moment) going on in our life.
henrydirksen.blogspot.com

The God I Don't Understand

Book Review.
Wright, Christopher J.H. The God I Don’t Understand. Reflections on tough questions of faith. Zondervan. 2008.
CJHW- International director of the Langham Partnership International. Chair of Lausanne Committee’s Theology Working Group.
Comment. Henry.
Here is a very helpful book for those who struggle with ‘why’ questions that relate to life and believing, for those who try to make sense of events and difficulties that are beyond their understanding. Faith can become vulnerable to uncertainties and questions. Wright has given us a ‘tool’ to help us through some of these challenges. Grief and pain put severe limitations on our understanding. This resource helps us face up to those limitations.
“For Christians, evil really is a problem at every level.” (27) How can we deal with the apparent paradox of a loving, all-powerful God and the existence of evil? The origin of evil is a mystery that is not explained in the Bible. A distinction is made between “moral evil and natural evil”. (30) We are told about the entry of evil (sin) into world and its destruction of the relationship between God and man. “Evil does not make sense.” (42) Evil in its various forms is something that we may legitimately be offended by. “The Bible allows us to lament, protest, and be angry at the offensiveness of evil (and it is right that we should be angry).” (55) The defeat of evil arises out of three significant biblical truths; “the utter evilness of sin, the utter goodness of God and the utter sovereignty of God”. (57) The story of Joseph demonstrates these truths and at the Cross of Christ these truths converge to confront evil. The book of Revelation is a graphic portrayal of this confrontation.
The author takes on the daunting assignment of attempting to get our head around the Old Testament examples of God’s violent judgment on various individuals and people groups. This image of God seems incompatible with the God of love and mercy. To maintain that there is a fundamental difference between the God of the Old Testament and the God of the New Testament is an acceptable ‘solution’ to the problem. Some would suggest that the Israelites got their marching orders wrong and were too brutal in their conquests. Some suggest that the violence was just an allegory of spiritual warfare. The author declares that the conquest of Canaan was “an act of God”, (90) a punishment for corporate sin. Amid these punishments there are examples of grace, e.g. Rahab, Ruth, the Jebusites, etc.
There are many hard to understand mysteries of the Cross. The Cross was God’s choice but why us and why did he choose to love. We do know that God is love. That love is demonstrated though mercy, redemption, forgiveness, reconciliation, cleansing, etc. The mystery of the “penal substitutionary atonement” (128) is presented. The co-existence of God’s wrath and God’s love is a reality. “God is wrathful because God is love.” Miroslav Volf. The truth of the penal substitutionary atonement begs the question, “Does sin deserve to be punished?” (152)
There are many controversial ‘truths’ held about the “end of the world”. (159) Of one thing there is certainty, Christ will return. That return will be “personal, visible, and glorious”. (175)Scripture is clear in its teaching regarding a reigning, returning and redeeming Christ. Resurrection is a reality however there are many unanswered questions. The Day of Judgment is good news because “God will put things right in the end”. (184) Heaven is not our final home. We anticipate”new heavens and a new earth.” (Isa. 65:17, Rev. 21:1). The first earth is described as a garden; the new earth is described as a city. We not only have a future, we know that future. That truth should impact how we live.

Journey To Jesus

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.

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

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

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)

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

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

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

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

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

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

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’.

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

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

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)

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

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

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)

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

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).