Second Clement is the oldest extant Christian sermon outside the New Testament. It is not a letter nor was it written by Clement but is a transcription of a sermon by an anonymous presbyter based on Isaiah 54:1. In all the extant manuscripts Second Clement always follows First Clement, indicating that the sermon may have been preached in Corinth, or sent to Corinth for some reason. The text has been dated anywhere from A.D. 100 to 120.
Outline Summary by Chapters:
1. Praise for God’s salvation, calling us out of idolatry in order to serve him through Jesus Christ.
2. He quotes Isaiah 54:1 and interprets in a way that applies to the hearers’ present circumstances: The barren woman without children was the church who now has children through Christ’s work on the cross. The call for the woman who has no labor pains to rejoice is a call to the church to praise God for salvation. The phrase concerning the deserted woman having more children than the one having a husband refers to the fact that the church now has more believers than the Jews.
3. The preacher quotes Jesus’ words about men acknowledging him and the need to do it from the heart and not merely from the lips (Matthew 10:32 and 12:30) , indicating that we will be rewarded if we truly acknowledge Christ and not be like the people predicted by Isaiah 29:13 (quoted by Jesus in Matthew 15:8) who merely honor God with their lips and not their hearts.
4. It is not enough to merely call him “Lord” but we must show it in our actions by loving each other (quoting Matthew 7:21).
5. The preacher admonishes his hearers to not hold onto this world but live for the world to come. He quotes Jesus telling his disciples that they will be like lambs among wolves (Luke 10:13; Matthew 10:16, 28; Luke 12:4-5). He then quotes from the Gospel of the Egyptians where Peter asks, “What if the wolves tear the lambs to pieces?” To which Jesus replies that we should not fear those who can destroy the body but not the soul; rather we should fear God who can destroy both in hell.
6. He then quotes Jesus’ saying that we cannot serve two masters (Matthew 16:26; Mark 8:36; Luke 9:25), so believers should not be friends with the world.
7. He then uses the analogy of a earthly race or contest and the need to compete by the rules, lest one should be punished. He doesn't quote Paul but it appears he was familiar with several of Paul’s uses of the race metaphor.
8. There is a call to repent because once you die you will no longer have a chance to repent. He quotes from the Gospel of the Egyptians and possibly Luke 16:10-12. There is also an allusion to the potter and the clay of Isaiah 45:9.
9. The preacher emphasizes the fact that we are flesh and will be resurrected again in the flesh to face judgment. Jesus himself was a spirit who became flesh (wn men to prwton pneuma, egeneto sarx), so we too must repent now in the flesh so we may enter the kingdom of God.
10. The preacher calls his hearers to forsake sin and ungodliness: “let us abandon that evil mindset, the forerunner of our sins, and flee ungodliness lest evil things overtake us.” If we do good, we will have peace; if we do evil we will never find peace.
11. He quotes several passages from an unknown source to challenge his readers to remain true to the faith and not be double-minded.
12. He urges his hearers to wait patiently for the kingdom of God since we don’t know the day of God’s appearing (epeidh ouk oidamen thn hmeran thß epifaneisaß tou qeou). He then quotes from the Gospel of the Egyptians or the Gospel of Thomas but completely misinterprets it.
13. He gives another call to repentance because their sinful lifestyle is causing God’s name to be blasphemed (Isaiah 52:5). Instead, we should live lives of extraordinary goodness so people will marvel and praise God (Luke 6:32, 35).
14. We must take care not to defile the church, which is the flesh while Christ is the spirit. The church has existed from the beginning and was spiritual and was revealed in the flesh of Christ (efanerwqh en th sarki Cristou). Therefore, whoever abuses the church abuses Christ.
15. Those who repent will be rewarded as will the one who calls them to repentance. God is eager to answer our prayer (Isaiah 58:9).
16. Repent while you have a chance for the day of judgment is coming like a blazing furnace (Malachi 4:1) and this world will be destroyed (Isaiah 34:4). This seems to echo 2 Peter 3:10-12. Repentance, fasting, prayer, and charitable giving should be practiced in order to secure God’s blessing.
17. Repent and call others to repent because those caught up in worldly pleasures will be judged in the fires of hell, where “their worm will not die and their fire will not be quenched, and they will be a spectacle for all flesh” (Isaiah 66:18, 24).
18. The preacher then confesses his own sinfulness and his present struggle against sin and evil as an encouragement for his hearers to pursue righteousness and escape the coming judgment.
19. The preacher reads the scriptural exhortation and encourages his hearers to take the calls to repentance seriously and continue to seek righteousness even if it results in present suffering.
20. Patience and endurance is essential since none of the righteous ever received his reward quickly. Nor should be do it simply for the reward but out of sincerity and love for God. He then ends with a benediction, invoking the name of God as “To the only God, invisible” as a quote of 1 Timothy 1:17.
This sermon gives us glimpse into the worship of the church, which appears at least in this instance, to center on the reading of scripture (here an Old Testament text), followed by a sermon filled with scriptural quotes and allusions, some from the Old Testament, some from the New Testament, and others from texts not in the canon. This sermon focused primarily upon a call to repentance and a turning from sin.
This sermon also shows that the divinity and humanity of Christ were considered fundamental truths, though the relationship of the Son to the Father is not address, nor is the relationship of the two natures of Christ. This sermon seems to be refuting Docetism, which saw Christ as a spirit who only appeared to have a body (cf. 1 John which also deals extensively with this issue).
One issue for further research would be whether this is the full text of the sermon or an abridged transcription. It has the feel of a spoken message while the ideas don’t seem to be fully developed, nor is there always a smooth transition from one idea to another.
Showing posts with label Church History. Show all posts
Showing posts with label Church History. Show all posts
Sunday, August 5, 2007
Saturday, August 4, 2007
First Clement
First Clement was written by the church in Rome to the church in Corinth and is most likely the earliest extant Christian document outside the New Testament. It was written in Rome near the end of the first century, about the same time the apostle John was writing the book of Revelation, around A.D. 95 or 96, in the last year of the emperor Domitian or the first year of emperor Nerva. The author of this letter is unknown to us, and though the letter claims to be the work of the whole church, tradition identifies the author as some named Clement, who tradition claims was the third bishop of Rome after Peter. However, historical evidence suggests that Rome still had a plurality of elders who governed the church at this time, so Clement was most likely the leading elder and not the sole leader.
The letter was written because a certain faction, composed mainly of younger men, in Corinth had ousted the duly appointed bishop of the church. When news of this reached Rome, the church wrote this letter to admonish the faction to step down and reinstate the duly appointed bishop. The church in Rome also dispatched mediators to Corinth to restore peace and proper order.
This letter was held in high regard in the early church and was quoted from frequently. Clement of Alexandria even quotes it as authoritative scripture. This letter even made it into some early copies of the New Testament, so the early church had great respect for this letter.
The first sentence in chapter 1 indicates that there was some trouble in Rome that hindered an immediate response: “Because of the sudden and repeated misfortunes and reverses which have happened to us, brothers, we acknowledge that we have been somewhat slow in giving attention to the matters in dispute among you, dear friends, especially the detestable and unholy schism, so alien and strange to those chosen by God, which a few reckless and arrogant persons have kindled to such a pitch of insanity that your good name, once so renowned and loved by all, has been greatly reviled.”
The letter goes on to challenge the usurpers to submit to the duly established leadership as is fitting and proper. The letter then refers to a few instances of rebellion in the Old Testament, such as Cain’s murder of Abel, Jacob and Esau, Moses and the rejection of his early leadership by those who knew he killed the Egyptian master, Miriam and Aaron opposing Moses, and David being persecuted by Saul. The letter then gives sever current examples, such as Peter and Paul who were martyred for their faith, and several women who were persecuted named Danaids and Dircae.
One interesting note is that Paul is said to have “reached the farthest limits of the West” and “when he had given his testimony before the rulers, he thus departed from the world and wen tot he holy place.…” This implies that Paul reached his goal of bringing the gospel to Spain after his imprisonment in Rome. It also implies that he was able to present his defense to Caesar, most likely explaining the gospel to all who were present, and that he was found not guilty and set free.
The letter goes on to warn the Corinthians that such rebellion and factiousness has always been punished. Therefore, the letters calls for the rebels to repent and restore the original leaders. Several examples from the Old Testament of faithful people, who were saved because of their hospitality and generosity, are held up as models for them to imitate, such as Abraham, Lot, Rahab. The letter calls for the church in Corinth to humble itself, repent, and be obedient to God and not follow the arrogant rebels. Christ is then held up as an example of humility and submission to God to follow. Elijah, Elisha, Ezekiel, Job, Moses, and David are also held up as examples to follow. Then the fact that even creation obeys God and follows his decrees is given as a reason to submit to God in this matter. The letter goes on for many more chapters giving exhortations and reasons to repent and submit to God’s order for the church.
One important passage (chapter 44) indicates that the apostles had appointed leaders in the churches and that these leaders were to be honored and obeyed: “Our apostles likewise knew, through our Lord Jesus Christ, that there would be strife over the bishop’s office. For this reason, therefore, having received complete foreknowledge, they appointed the officials mentioned earlier and afterwards they gave the offices a permanent character, that is, if they should die, other approved men should succeed to their ministry. Those, therefore, who were appointed by them or, later on, by other reputable men with the consent of the whole church, and who have ministered to the flock of Christ blamelessly, humbly, peaceably, and unselfishly, and for a long time have been well spoken of by all—these men we consider to be unjustly removed from their ministry.”
This passage indicates that by the end of the first century, only sixty to seventy years after Christ’s death and resurrection, there was a clear understanding that leadership was, first of all, appointed by the apostles, and second, that those men would have the authority to choose successors, and third, the whole church had to agree on those choices. Therefore, an established leadership was already taking shape immediately after the apostolic period.
The young men in the church of Corinth had clearly gone against this tradition. They had no authority to depose the current leadership, nor did they have the authority to appoint themselves. The church should have resisted such attempts, but it failed to follow the pattern given by the apostles, resulting in schisms and confusion.
In Chapter 47, the letter refers to the apostle Paul’s teaching, calling for them to submit to his authority. In chapter 48 the letter calls for them to quickly root out this offense and pray for forgiveness, so God may be merciful and restore them. The following chapters focus on the need for love and calls the church to show love and not be divided. The letter ends with several chapters of appeal to the rebellious to repent and restore the leadership and seek God’s forgiveness.
This letter also shows us the beginning of the church of Rome’s slow climb to supremacy and dominance over the other churches. The church in Rome saw it fitting to exert its influence over another church in a different region. While it would take centuries before the church in Rome became the leading church and its bishop the leading bishop, it seems that the seeds for that domination began early on as is evident in this letter. This letter also clearly sets up the idea of apostolic succession, with the first bishops being established by the apostles, and the succeeding bishops being established by those bishops, on down through a line of unbroken apostolic succession. While it is evident that this is how it happened historically, it doesn’t mean that Christ or the apostles intended for the bishop of Rome to have dominance over all the other churches. It would seem that the plan was to insure local autonomy not hegemony by one church.
The letter was written because a certain faction, composed mainly of younger men, in Corinth had ousted the duly appointed bishop of the church. When news of this reached Rome, the church wrote this letter to admonish the faction to step down and reinstate the duly appointed bishop. The church in Rome also dispatched mediators to Corinth to restore peace and proper order.
This letter was held in high regard in the early church and was quoted from frequently. Clement of Alexandria even quotes it as authoritative scripture. This letter even made it into some early copies of the New Testament, so the early church had great respect for this letter.
The first sentence in chapter 1 indicates that there was some trouble in Rome that hindered an immediate response: “Because of the sudden and repeated misfortunes and reverses which have happened to us, brothers, we acknowledge that we have been somewhat slow in giving attention to the matters in dispute among you, dear friends, especially the detestable and unholy schism, so alien and strange to those chosen by God, which a few reckless and arrogant persons have kindled to such a pitch of insanity that your good name, once so renowned and loved by all, has been greatly reviled.”
The letter goes on to challenge the usurpers to submit to the duly established leadership as is fitting and proper. The letter then refers to a few instances of rebellion in the Old Testament, such as Cain’s murder of Abel, Jacob and Esau, Moses and the rejection of his early leadership by those who knew he killed the Egyptian master, Miriam and Aaron opposing Moses, and David being persecuted by Saul. The letter then gives sever current examples, such as Peter and Paul who were martyred for their faith, and several women who were persecuted named Danaids and Dircae.
One interesting note is that Paul is said to have “reached the farthest limits of the West” and “when he had given his testimony before the rulers, he thus departed from the world and wen tot he holy place.…” This implies that Paul reached his goal of bringing the gospel to Spain after his imprisonment in Rome. It also implies that he was able to present his defense to Caesar, most likely explaining the gospel to all who were present, and that he was found not guilty and set free.
The letter goes on to warn the Corinthians that such rebellion and factiousness has always been punished. Therefore, the letters calls for the rebels to repent and restore the original leaders. Several examples from the Old Testament of faithful people, who were saved because of their hospitality and generosity, are held up as models for them to imitate, such as Abraham, Lot, Rahab. The letter calls for the church in Corinth to humble itself, repent, and be obedient to God and not follow the arrogant rebels. Christ is then held up as an example of humility and submission to God to follow. Elijah, Elisha, Ezekiel, Job, Moses, and David are also held up as examples to follow. Then the fact that even creation obeys God and follows his decrees is given as a reason to submit to God in this matter. The letter goes on for many more chapters giving exhortations and reasons to repent and submit to God’s order for the church.
One important passage (chapter 44) indicates that the apostles had appointed leaders in the churches and that these leaders were to be honored and obeyed: “Our apostles likewise knew, through our Lord Jesus Christ, that there would be strife over the bishop’s office. For this reason, therefore, having received complete foreknowledge, they appointed the officials mentioned earlier and afterwards they gave the offices a permanent character, that is, if they should die, other approved men should succeed to their ministry. Those, therefore, who were appointed by them or, later on, by other reputable men with the consent of the whole church, and who have ministered to the flock of Christ blamelessly, humbly, peaceably, and unselfishly, and for a long time have been well spoken of by all—these men we consider to be unjustly removed from their ministry.”
This passage indicates that by the end of the first century, only sixty to seventy years after Christ’s death and resurrection, there was a clear understanding that leadership was, first of all, appointed by the apostles, and second, that those men would have the authority to choose successors, and third, the whole church had to agree on those choices. Therefore, an established leadership was already taking shape immediately after the apostolic period.
The young men in the church of Corinth had clearly gone against this tradition. They had no authority to depose the current leadership, nor did they have the authority to appoint themselves. The church should have resisted such attempts, but it failed to follow the pattern given by the apostles, resulting in schisms and confusion.
In Chapter 47, the letter refers to the apostle Paul’s teaching, calling for them to submit to his authority. In chapter 48 the letter calls for them to quickly root out this offense and pray for forgiveness, so God may be merciful and restore them. The following chapters focus on the need for love and calls the church to show love and not be divided. The letter ends with several chapters of appeal to the rebellious to repent and restore the leadership and seek God’s forgiveness.
This letter also shows us the beginning of the church of Rome’s slow climb to supremacy and dominance over the other churches. The church in Rome saw it fitting to exert its influence over another church in a different region. While it would take centuries before the church in Rome became the leading church and its bishop the leading bishop, it seems that the seeds for that domination began early on as is evident in this letter. This letter also clearly sets up the idea of apostolic succession, with the first bishops being established by the apostles, and the succeeding bishops being established by those bishops, on down through a line of unbroken apostolic succession. While it is evident that this is how it happened historically, it doesn’t mean that Christ or the apostles intended for the bishop of Rome to have dominance over all the other churches. It would seem that the plan was to insure local autonomy not hegemony by one church.
Wednesday, April 4, 2007
Who Gets to Define America?
Rev. Dr. Soong-Chan Rah, Milton B. Engebretson Assistant Professor of Church Growth and Evangelism at North Park Theological Seminary, succinctly outlines the demographic changes taking place in America and the church in America in his article, “Who Gets to Define America?” By 2050 whites will not be a majority in the United States, and even before that, whites will not be the majority in the church. No ethnic group will have a majority, making the cultural mix of America a major political and religious issue. White churches are declining while ethnic churches are growing. White churches are losing their fervor while ethnic churches tend to be energetic and filled with spiritual vitality. Immigrants also tend to be more conservative morally and socially, bringing a renewed ethic to the nation.
Dr. Rah’s article should challenge us to rethink how we are doing church in America. Multi-ethnic ministry should be seriously considered and established churches should find ways to help ethnic churches grow and thrive. The future of the American church depends on it.
You can read the article at: http://www.beliefnet.com/blogs/godspolitics/2007/04/soong-chan-rah-who-gets-to-define.html
Dr. Rah’s article should challenge us to rethink how we are doing church in America. Multi-ethnic ministry should be seriously considered and established churches should find ways to help ethnic churches grow and thrive. The future of the American church depends on it.
You can read the article at: http://www.beliefnet.com/blogs/godspolitics/2007/04/soong-chan-rah-who-gets-to-define.html
Monday, March 26, 2007
Companions of Life: The Church Around the World Today
Philip Jenkins in his article, “Companions of Life,” Books & Culture, March/April, 2007, pages 18-20, does an excellent job describing the current state of world missions and many of the misconceptions Westerners have about missions and the church around the world. This article is “must read” for anyone interested in missions, church history, cross-cultural ministry, or anyone who wants to have a better perspective on the church.
Jenkins begins by showing how our prayers for world missions have been very effective, with over 40% of Africa converted, and church growth in Asia and Latin America exploding. Jenkins says, “Already, we do not represent the norm within Christianity, whether in racial, social or economic terms, and we will over time be even further marginalized. By 2050, white non-Hispanics could represent just 15 or 20 percent of the world’s Christians.”
Because of this massive shift in Christian demographics, it is imperative that we reorient our priorities in missions. The primary obligation of Western Christians, according to Jenkins, should not be on conversion but on helping the Christians who are already here, many of whom are in dire circumstances.
First, Western Christians need to evaluate the current situation to determine what it is that “we” have that “they” need. Jenkins suggests that the Western church should use its material riches, technological brilliance, and political influence to help the newer churches to grow.
Second, Western churches should take advantages of opportunities created by globalization and global mass migration. For example, churches in the America should strategically target specific ethnic groups already present in our country. By reaching immigrants already within our own borders, we can influence their home countries more effectively and efficiently. Immigrants are much more open to the gospel and they will spread the message to their home country through the more effective means of peer-to-peer evangelism. In fact, some of the largest churches in the west are pastured by Africans or Asians. By working with immigrant churches already present in our country, we can help build the church back in their home country.
Third, we need to reconsider which parts of the world have the greatest need, including Europe. Jenkins suggests that “reconversion” of post-Christian countries is just as important as converting ethnic groups that have not yet had the opportunity to hear the Gospel.
Jenkins also suggests that we study “dechristianization” and how it has occurred throughout history in order to understand how it is occurring today. He also suggests that we should consider the Muslim strategy of “calling” or “inviting” others to the faith instead of “sending out” missionaries.
Jenkins suggests there are many things we need to “unlearn” if we are to be effective in the twenty-first century. First, we need to unlearn the traditional view of church history of expansion from Palestine to the Mediterranean, to western Europe to North America. In reality, Christianity spread eastward as well as westward, establishing thriving centers as far east as India and China. In 1290 a Chinese-born bishop, Rabban Bar Sauma came to Europe as an ambassador from Mongolia. Christians throughout Europe were amazed to discover that there were Christians living in the East. In the same way, the Chinese Christian was astounded to discover that there were Christians living in the West. Western Christians today are also ignorant of the rich historical legacy of Christianity in Asia and Africa.
Second, western Christians need to unlearn geography. Our globes have the north on the top and the south on the bottom. Simply by turning the globe upside down we can unlearn a lot of prejudices and relearn important truths. Maps should also be redrawn, since many countries appear larger or smaller than they really are, causing us to unconsciously give undue attention to some countries while failing to give proper attention to others. It would also be helpful to visually represent population density and Christian to non-Christian ratios of the world’s populations. While most of the mission activity in the past two centuries has been from North to South, much activity today is South to South, with the North’s influence diminishing.
Third, we need to unlearn our politics. In the past we have separated spiritual freedom from political freedom, pitting one against the other. However, we need to see freedom as entailing both freedom from the oppressive forces of this world and the other world.
“Christians of European descent should learn that they are not necessarily the norm within the Christian tradition, still less the authentic core; nor, perhaps, have they ever been.”
You can read this article at: http://www.christianvisionproject.com/2007/03/companions_of_life.html
Jenkins begins by showing how our prayers for world missions have been very effective, with over 40% of Africa converted, and church growth in Asia and Latin America exploding. Jenkins says, “Already, we do not represent the norm within Christianity, whether in racial, social or economic terms, and we will over time be even further marginalized. By 2050, white non-Hispanics could represent just 15 or 20 percent of the world’s Christians.”
Because of this massive shift in Christian demographics, it is imperative that we reorient our priorities in missions. The primary obligation of Western Christians, according to Jenkins, should not be on conversion but on helping the Christians who are already here, many of whom are in dire circumstances.
First, Western Christians need to evaluate the current situation to determine what it is that “we” have that “they” need. Jenkins suggests that the Western church should use its material riches, technological brilliance, and political influence to help the newer churches to grow.
Second, Western churches should take advantages of opportunities created by globalization and global mass migration. For example, churches in the America should strategically target specific ethnic groups already present in our country. By reaching immigrants already within our own borders, we can influence their home countries more effectively and efficiently. Immigrants are much more open to the gospel and they will spread the message to their home country through the more effective means of peer-to-peer evangelism. In fact, some of the largest churches in the west are pastured by Africans or Asians. By working with immigrant churches already present in our country, we can help build the church back in their home country.
Third, we need to reconsider which parts of the world have the greatest need, including Europe. Jenkins suggests that “reconversion” of post-Christian countries is just as important as converting ethnic groups that have not yet had the opportunity to hear the Gospel.
Jenkins also suggests that we study “dechristianization” and how it has occurred throughout history in order to understand how it is occurring today. He also suggests that we should consider the Muslim strategy of “calling” or “inviting” others to the faith instead of “sending out” missionaries.
Jenkins suggests there are many things we need to “unlearn” if we are to be effective in the twenty-first century. First, we need to unlearn the traditional view of church history of expansion from Palestine to the Mediterranean, to western Europe to North America. In reality, Christianity spread eastward as well as westward, establishing thriving centers as far east as India and China. In 1290 a Chinese-born bishop, Rabban Bar Sauma came to Europe as an ambassador from Mongolia. Christians throughout Europe were amazed to discover that there were Christians living in the East. In the same way, the Chinese Christian was astounded to discover that there were Christians living in the West. Western Christians today are also ignorant of the rich historical legacy of Christianity in Asia and Africa.
Second, western Christians need to unlearn geography. Our globes have the north on the top and the south on the bottom. Simply by turning the globe upside down we can unlearn a lot of prejudices and relearn important truths. Maps should also be redrawn, since many countries appear larger or smaller than they really are, causing us to unconsciously give undue attention to some countries while failing to give proper attention to others. It would also be helpful to visually represent population density and Christian to non-Christian ratios of the world’s populations. While most of the mission activity in the past two centuries has been from North to South, much activity today is South to South, with the North’s influence diminishing.
Third, we need to unlearn our politics. In the past we have separated spiritual freedom from political freedom, pitting one against the other. However, we need to see freedom as entailing both freedom from the oppressive forces of this world and the other world.
“Christians of European descent should learn that they are not necessarily the norm within the Christian tradition, still less the authentic core; nor, perhaps, have they ever been.”
You can read this article at: http://www.christianvisionproject.com/2007/03/companions_of_life.html
A Short Trip to the Edge
In his article, “A Short Trip to the Edge,” in Books & Culture, March/April, 2007, pages 16ff, Scott Cairns describes his trip to an ancient monastery in Greece. The article is full of colorful descriptions of the monastery and its history, as well as its spiritual ethos. If you are passionate about prayer, then you will benefit from this article.
You can read the article at: http://www.christianitytoday.com/bc/2007/002/4.16.html
You can read the article at: http://www.christianitytoday.com/bc/2007/002/4.16.html
Thursday, March 1, 2007
What Did You Go Out to See
In his article “What Did You Go Out to See?” in the January/February Books & Culture, pages 32-33, Andrew Jones evaluates modern American views of the church and missions. He shows how we have bought into the “bigger is better” mindset, causing us to overlook much of what God is doing around the world today.
“By focusing our attention on Western look-a-likes rather than the God-breathed expressions of ekklesia, we miss the joy of participating with the global church. We also miss the blessing these networks and ministries can offer us. But even more tragic is the reinforcement of our western stereotypes as superior models, each one another mega-brick in the colonial tower of Western Christian supremacy. Any attempts at finding a third space, where their world and ours could meet, are thwarted by our search for what appears successful in our own eyes. We need to learn to see the unexpected and unlearn our compulsion to see the expectable.”
“What did we go out to see? The influential missionary Roland Allen was once asked by his board to report some spectacular stories from the field. His response was unexpected: ‘I do not trust spectacular things. Give me the seed growing secretly every time.’”
When we look at Christianity around the world through our American glasses we miss most of what God is doing around the world. In fact, much of American Christianity is not healthy or biblical, so when we evaluate Christians from other cultures by our standards, we will measure incorrectly. Instead, we should learn from those who are different than us, and maybe we will be challenged to grow and change as well.
You can read the whole article at: http://www.christianvisionproject.com/2007/02/what_did_you_go_out_to_see.html
“By focusing our attention on Western look-a-likes rather than the God-breathed expressions of ekklesia, we miss the joy of participating with the global church. We also miss the blessing these networks and ministries can offer us. But even more tragic is the reinforcement of our western stereotypes as superior models, each one another mega-brick in the colonial tower of Western Christian supremacy. Any attempts at finding a third space, where their world and ours could meet, are thwarted by our search for what appears successful in our own eyes. We need to learn to see the unexpected and unlearn our compulsion to see the expectable.”
“What did we go out to see? The influential missionary Roland Allen was once asked by his board to report some spectacular stories from the field. His response was unexpected: ‘I do not trust spectacular things. Give me the seed growing secretly every time.’”
When we look at Christianity around the world through our American glasses we miss most of what God is doing around the world. In fact, much of American Christianity is not healthy or biblical, so when we evaluate Christians from other cultures by our standards, we will measure incorrectly. Instead, we should learn from those who are different than us, and maybe we will be challenged to grow and change as well.
You can read the whole article at: http://www.christianvisionproject.com/2007/02/what_did_you_go_out_to_see.html
Tuesday, January 23, 2007
Thy Kingdom Come
I have just finished listening to Randall Balmer’s book, Thy Kingdom Come: How the Religious Right Distorts the Faith and Threatens America. It is a well presented, cutting evaluation of modern Evangelicalism and the dangers of Christians pursuing political influence through single-issue politics and selective biblical interpretation.
Balmer traces the development of Evangelicalism from its beginning involvement in social reform and progressive politics to the present where it ignores social reform and attacks progressive politics. Balmer feels that the Religious Right has used selective biblical interpretation to push single-issue politics in order to motivate Evangelicals to vote for Republican candidates. Issues such as abortion and gay marriage have been used to lure Evangelicals to support the Republican Party without looking at all the other issues, many which were more important to Jesus. There is great danger in Christians becoming tied to one political party.
Religious freedom, pluralism, and separation of church and state are foundational to our democratic society. However, much of what the Religious Right is doing is contrary to the heart of the constitution. In stead of fearing pluralism and trying to gain hegemony, Christians need to embrace pluralism and seek to influence those who are different through love, care and personal evangelism. Much of what the Religious Right is doing is counterproductive and pushes others away from Christ.
Many Evangelicals will hate this book and seek to defame Randall Balmer. However, I think he needs to be head and his insights seriously considered. Humility and introspection is needed if Evangelicalism is to regain its voice and influence in our society.
Balmer traces the development of Evangelicalism from its beginning involvement in social reform and progressive politics to the present where it ignores social reform and attacks progressive politics. Balmer feels that the Religious Right has used selective biblical interpretation to push single-issue politics in order to motivate Evangelicals to vote for Republican candidates. Issues such as abortion and gay marriage have been used to lure Evangelicals to support the Republican Party without looking at all the other issues, many which were more important to Jesus. There is great danger in Christians becoming tied to one political party.
Religious freedom, pluralism, and separation of church and state are foundational to our democratic society. However, much of what the Religious Right is doing is contrary to the heart of the constitution. In stead of fearing pluralism and trying to gain hegemony, Christians need to embrace pluralism and seek to influence those who are different through love, care and personal evangelism. Much of what the Religious Right is doing is counterproductive and pushes others away from Christ.
Many Evangelicals will hate this book and seek to defame Randall Balmer. However, I think he needs to be head and his insights seriously considered. Humility and introspection is needed if Evangelicalism is to regain its voice and influence in our society.
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