Monday Reflection for Week Five

I missed Monday's class for two reasons: I was not feeling and I had received upsetting news from a friend back in Chicago. It struck me while I was bemoaning the fact I could not be there in person to comfort my friend during this difficult time that so much of being in community involves being present with people and living life together. An email or a phone call or a text message or whatever else are just not enough. I also had the opportunity to hear the testimonies of two men whose lives were impacted by Innerchange, a holistic ministry in the Pico-Union district of Los Angeles. One man named Willy shared how John, who works for Innerchange, had done everything from helping him push a car that wouldn't start to picking him up when he was released from prison and even saving his life. As I look at doing ministry in my neighborhood, I can see the powerful impact of walking beside someone in life's journey.

Book Review of Ecclesiogenesis by Leonardo Boff, Orbis Books, 1986.

Leonardo Boff, a Franciscan priest, utilizes his background to illustrate basic church communities in his book Ecclesiogenesis. Having studied in Brazil and Germany, Boff uses the start of basic church communities in Brazil as a case study to begin his exploration of these communities. The thesis of this book is that basic church communities represent, in part, the “true, universal church” and can revolutionize the church by turning the focus from structure to community. Ecclesiogenesis is defined as “birthing the church” or “starting the church again (2).” Boff first defends the argument that basic church communities constitute church and quotes José Marins to further establish his case: “For us, the basic church community is the church itself, the universal sacrament of salvation, as it continues the mission of Christ-Prophet, Priest, and Pastor. This is what makes it a community of faith, worship, and love. Its mission is explicitly expressed on all levels-the universal, the diocesan, and the local, or basic (12).”

Boff makes the case that basic church communities help shift the hierarchical structure of the church from “steeple down” to “foundation up” by giving laity a greater level of involvement in the church (25) In describing the Fourth Inter-Church Meeting of the Basic Communities of Brazil, Boff sums up this type of community as follows: “No one wished to be anyone’s teacher. All sought to be disciples of all (36).” Boff also looks back to the historical Jesus and questions whether his intent was to found a church. He concludes that Jesus “preached the kingdom of God, not the church (56)” but also that through Christ’s life and death the church was born.

The author highlights another positive aspect of basic church communities, which is the inclusion of women in leadership roles. He describes the radically counter-cultural stance of Jesus during his lifetime by putting women on equal footing with men.

At first glance, it was challenging for me to see an immediate connection of this book with my own case study. I am attempting to establish community within my own neighborhood, but not a church community. However, I think there are broader themes that Boff introduces that I could apply to my situation. For example, basic church communities seem to transform traditional ways of doing and being and thinking within the church. In order to be effective in my neighborhood, I have to look past what I’ve seen done in the past and get creative. This fall I had the opportunity to visit a weekly karaoke night held for the homeless hosted by a church in Skid Row. I was blown away by the idea that karaoke could be a form of ministry, but it absolutely was. The couple leading it expressed their desire for everyone to have a “good time in the Lord,” invited everyone to church, and provided them with a hot meal. Ecclesiogenesis served as a reminder to me that there are more ways to minister and serve and use the gifts God has given us than the opportunities traditionally presented in the church. This was further crystallized for me by the reminder in the final section of the important contributions women have to make in ministry.

Wednesday Reflection for Week Four

Our discussion in Wednesday's class this week centered around what would justice, peace, and joy look like in our case studies. My case study is, essentially, building community in my neighborhood. I especially thought about how seeking justice would be a part of my community. Some practical steps that came to mind were advocating for better housing in my community, becoming involved in outreach to the homeless and looking at the systemic problems that contribute to the high rate of homelessnes in this area, and exploring different avenues for racial reconciliation. Genuine peace and joy seem like a natural follow-up to justice, but I can definitely see the effort and commitment that must be put forth to reach those goals.

Monday Reflection in Week Four

It was a very interesting exercise today to think about what Jesus would do in the circumstances we're exploring for our case studies. A large portion of what I wrote down I really couldn't picture myself doing, such as giving a stranger the clothes off my back. I was confronted with how much easier it is to blend in with culture rather than being radically counter-cultural as Jesus was. As we look at what the kingdom of God is and how it means to live in a kingdom-like manner, it is inspiring and challenging at the same time to read and hear about churches who are exemplifying this way of living.

Book Review of Churches That Make a Difference: Reaching Your Community with Good News and Good Works by Sider, Olson, and Unruh, Baker Books, 2002

Churches That Make a Difference:Reaching Your Community with Good News and Good Works was written by Ronald Sider, Philip Olson, and Heidi Rolland Unruh. Sider and Unruh have co-authored two other books, in addition to producing several works on their own. In their first collaboration with Phillip Olson, the three explore the importance of holistic ministry for the church in the 21st century by using several Philadelphia churches as case studies.

The thesis for this book is that churches should be involved in holistic ministry that emphasizes both evangelism and social action. Jesus’ example of ministering in word and deed is highlighted as a model for the church. Holistic ministry “is not just to help people but to invite them into a process of transformation through conversion and regeneration by the Spirit (54).”

Evangelism can range from traditional avenues such as sanctuary evangelism to innovative means such as ministries on the internet. Social ministries are also diverse in nature and range from dealing with needs on an individual basis to fighting the root causes of problems at the structural level. The book also gives suggestions for how to build relationships between members of the congregations and recipients of service programs

Establishing a holistic ministry involves determining the community you want to reach, what obstacles would hinder the ministry, establishing a leadership team that has complementary gifts, and considering a partnership to reach more people and share resources.

Although the authors do devote a small section to addressing fears, helping people handle change, and managing conflicts, more time could have been spent on these areas. If the majority of our churches are not currently participating in holistic ministry, than one pivotal area of focus must be overcoming resistance to change. Too many churches and organizations continue their ministries with little to no change based on a mentality that this is way things have always been done so why change now. Sadly, I could see many people reading the case studies in this book and thinking “Well, that’s fine for them but we could never do that in my church.” Even with an example of a suburban church doing holistic ministry, many will still classify holistic ministry as something that’s pertinent for the inner-city church, but not beyond that.

While in college, I visited Lawndale Community Church in Chicago and participated in some of their ministries. Their outreach programs include a hip hop worship ministry, a medical clinic, a housing program, and a halfway house. They are focused on reaching their immediate community, so they want people attending and serving in their church who live in Lawndale. I was impressed by the magnitude of what they’re accomplishing in their neighborhood and by their creative approach to serving their community, but it wasn’t until reading this book that I got a fuller picture of what holistic ministry could look like outside the urban context. As I attempt to explore ministry within my own neighborhood, I can see the power of meeting both physical and spiritual needs as outlined in the book. For me, the idea of sharing the gospel with strangers can still be intimidating at times but coupled with acts of service it becomes much more doable. I would be able to back up what I’m telling them about who God is by serving and loving them as He commands.

Wednesday Reflection for Week Three

In Wednesday's class this week, our small groups talked about what the kingdom of God looks like in our churches, society, and in our own spheres. At first, I struggled to answer this question, because I was a bit confused on how to define kingdom of God, but our class discussion helped to clarify this. It was fascinating to hear about churches who are kingdom-like in areas such as hospitality. Within my own case study of building community in my neighborhood, I can see the kingdom of God being expressed in my apartment building by the relationships of this diverse group of people. Our building is made up of singles, couples without children, and families. We have several Korean families along with people from all over the United States. Through our friendships and connections with one another, we can demonstrate the kingdom of God to those around us.

Book Review of An Introduction to Ecclesiology by Veli-Matti Kärkkäinen, InterVarsity Press, 2002

Finnish theologian Veli-Matti Kärkkäinen, a professor of systematic theology at Fuller, has lived in Europe, Asia, and North America and thus brings a very unique perspective to the topic of ecclesiology. He has written eleven books in English and seven in Finnish, including Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective and The Doctrine of God: A Global Perspective. In his book An Introduction to Ecclesiology, Kärkkäinen looks at various ecclesiological traditions, explores the perspectives of modern day ecclesiologists, and unpacks specific ecclesiologies, such as the feminist church.

In An Introduction to Ecclesiology, ecclesiology is defined as “the doctrine of the church (9).” The ecclesiologies highlighted in part one are Eastern Orthodox, Roman Catholicism, Lutheran, Reformed, Free Church, Pentecostal/Charismatic, and the Ecumenical Movement. Kärkkäinen takes an ecumenical approach by not only presenting the major beliefs that are a part of these but also correcting some of the misconceptions associated with them. Distinctions between the ecclesiologies include whether they’ve emphasized pneumatology or Christology, the importance given to the sacraments and the Word, the view of ministers versus the role of all believers, whether the church is visible or invisible, and the relationship between the church and state. The section seems to propose that church traditions are not as far apart as one would think; however, in presenting the challenges of the Ecumenical Movement, the author illuminates why church unity can be a lofty goal.

In part two, Kärkkäinen details the ecclesiologies of John Zizioulas (communion), Hans Küng (charismatic), Wolfhart Pannenberg (universal), Jürgen Moltmann (messianic), Miroslav Volf (participatory), James McClendon, Jr. (Baptist), and Lesslie Newbigin (missionary). The emphasis on the community of the church is part of the ecclesiology of each of these theologians. Moltmann takes the concept so far as to include the “community of creation,” from the molecular level to human beings (133). Newbigin’s phrase that the church is not a “segregation but a congregation” captures well the focus put forth by each of these men as they seek unity in the church (154).

Part three of the book looks at global ecclesiologies and specific ones such as the feminist ecclesiology. These theologies challenge mainstream thinking, whether it is Asia’s non-church movement that criticizes clergy or Latin American ecclesial communities that want the church to give more attention to the poor and oppressed.

Newbigin said, “The church finds itself sharing the gospel with a culture that, on the one hand, is permeated by the inheritance of the Enlightenment and modernity, and, on the other hand, by postmodern nihilism and hopelessness…Those whose roots are still in the project of modernism are usually very skeptical, whereas genuinely postmodern persons may welcome the narrative truth of the gospel, although only as a story among others….The nature of the witness of the church in such a context, rather than claiming to possess the truth, is ‘bearing the truth and witnessing to the truth (158-159).’” For my case study, I want to explore the process of building community within my neighborhood, and this quote seems to have great relevance for that goal. Part of bearing the truth is reflecting Christ in the way that I interact with my neighbors that they can see the truth of His love in me. The skepticism of the church often results from people seeing inconsistent behavior in Christians.

Wednesday Reflection for Week 2

In Wednesday's class we discussed in our small groups where we had observed oppression in society as a whole, within the church, and in our own lives. Within society, I thought of areas that many in the class mentioned as well: class, age, race, gender, and so on. I was intrigued by the mention of the media in this category. This really resonated with me. People often talk about the bias of the media, but I think the way that we are influenced and directed by the media goes beyond how they put their own slant on the information presented. We are instructed on how to dress, what we should find funny, what is and is not appropriate, and much more. After class, I also thought more about the word oppression. It might be simply a question of semantics, but in some of the situations I quickly labeled as "oppression" for the purpose of group discussion, I later reflected on and decided they would be better described in milder terms. For example, I have no problem labeling racial discrimination as oppression; however, I have a much harder time labeling inequalities I may have encountered (due to gender, age, etc.) as oppressive situations.

Monday Reflection for Week 2

As a possible case study, I would like to explore building community in my neighborhood. Although I want to develop practical steps that could be applicable in future cross-cultural settings, it is difficult for me to be too specific in that regard at this point. I am not sure where I would like to work, and the ramifications of culture on community-building seem to necessitate a more focused approach. After taking “Children at Risk” last quarter, I have also become interested in community-based care for children who’ve lost their parents to HIV/AIDS. It would be interesting to explore in more detail what this looks like and contrast it with other structures that are used.

Book Review of Jesus and Community by Gerhard Lohfink, Fortress Press, 1982

Gerhard Lohfink, the author of Jesus and Community, is a German theologian and a former New Testament exegesis professor for the University of Tubingen. In 1986, he left the university to join the Catholic Integrierte Gemeinde to serve as a theologian among the priests living there. He has authored several works including Does God Need the Church? Toward a Theology of the People of God, The Bible: Now I Get It!, and The Gospels: God’s Word in Human Words.

In his book Jesus and Community: The Social Dimension of Christian Faith, Lohfink’s thesis is that Jesus emphasized the importance of community through his formation of a “contrast-society” and desires us to draw others to Him in the way we approach community today. He begins by describing how Jesus desired to gather and restore Israel. He strategically called twelve disciples, who were representative of the twelve tribes of Israel, and incorporated men from all different walks of life in this group. He chose Israel to symbolize his salvation for all of humanity. Although he called the disciples to a very high standard, it was no more demanding than that which he called those who remained at home and followed him from afar.
Within the people of God, societal structures should no longer be normative. There is a new concept of family, one in which God is Father and fellow believers are brothers and sisters. Males and females are viewed as equals, each with something valuable to contribute to the kingdom ofGod. Lohfink cites Galatians 3:28 to illustrate this point: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”

This movement towards a “reconciled society” is continued in the early church. There is a great emphasis on loving other believers, and Lohfink says that this should be our primary means of mission. The church should be set apart from the world, not as way of distinguishing itself as better than the world, but in order to demonstrate what God can do in a community. He states: “The world can be changed only when the people of God itself changes. It is not possible to liberate others unless freedom radiates within one’s own group. It is not possible to preach social repentance to others unless one lives in a community which takes seriously the new society of the reign of God (138).”

This book seems to be in such sharp contrast to the way in which the church approaches both mission and community-building within the church today. Partly due to the emphasis on individual achievement and success in our society, we’ve translated this mentality to our faith walk by attempting to develop our faith without the support of others. This work challenged me to look at how I can, as both an individual and a member of the church community, work to distinguish the church from the world. The two should not be interchangeable. It is also an encouragement to remember that the body of Christ is meant to walk alongside us as we struggle in our faith. I especially found this book meaningful in looking ahead to future ministry by reflecting on how the way we live and interact in community can be such a vital tool for missions.

Wednesday Reflection for Week 1

I visited the church Mosaic today, and Erwin McManus shared that one of the church’s core values is “Relevance to culture is not optional.” I am looking forward to exploring cultural relevance in churches more during the course of our class and looking at ways that I can be more relevant in my own ministry while being respectful of church history and tradition. There have been times when I have really responded to a church service that was very culturally relevant and then felt partially guilty because it was so different from my previous definition of what church should look like. Also, as I consider serving in a cross-cultural context, the idea of being culturally relevant in a culture that is not my own seems like a somewhat difficult, yet highly necessary task.