Heaven Has A Name and It's Called Sidney

Resurrection | in memory of Sidyney

http://newwaystheology.blogspot.com/2011/05/resurrection-in-memory-of-sydney.html

by Mason Slater

posted on May 19, 2011

A week and a half ago our cousin, Sydney Potjer, passed away due to complications from Spinal Muscular Atrophy (SMA).

She was six years old.

Losing someone so young has been devastating, but that we had even six years with Sydney was a miracle. When diagnosed at one year old with SMA she was not expected to live past two. Yet due to her parents incredible 24-hour a day care for her, and her determination to keep fighting, she was able to be part of our lives for far longer.

In those six years Sydney touched many people, with her ready smile, infectious personality, and desire to see the best for everyone around her. This was evident at her funeral last week, when her entire class from school gathered to sing songs in her memory, and over 400 people attended the service.

Our local paper, the Grand Rapids Press, did an article on Sydney’s life which you can read here.

In it her mother, Kami, recounts a conversation she had with Syd “She was excited about going to heaven and seeing Jesus. She said, ‘I want to go there. I want to see Jesus.’ Of course, she wanted to come back home afterward.”

That story was told a number of times over the week, and on the second or third telling it struck me. Yes, it’s cute, and sweet, and touching,

but it’s also spot on.

Sydney, unbeknownst to the reporter or most of those gathered to honor her memory, had summarized the Biblical hope far better than we often hear it from pulpits and professionals.

When God’s people die they do indeed go into his presence, protected and comforted by our Lord, but then, later, we do “come back home”.

And Jesus will be coming with us, to restore this place and set all things to rights.

This hope, of not just disembodied bliss in heaven but real grounded resurrection hope for new life and new creation, has been especially poignant over the past couple weeks.

It’s easy to intellectualize our theology, but right now resurrection has a face to it for me, Sydney’s. A girl who, because of her SMA, was bound to a power chair, and in the resurrection will be able to experience this place as she never was able to before.

I have no doubt that Sydney is free already of her illness, but someday she will be able to walk the fields of Byron Center, play a softball game without any help, even ride a horse.

And all of it will be free from the effects of sin, and death, and pain because, in his resurrection, Jesus was victorious over all that takes life from his people, and in his life we see the promise of the life to come.

Grace and peace.

*Images from the book Art that Tells the Story*

1984 vs. Brave New World | Our own Distopia

http://newwaystheology.blogspot.com/2011/05/1984-vs-brave-new-world-which-dystopia.html

by Mason Slater

posted on May 20, 2011

I have an inexplicable love for all things distopian, so I was intrigued when I came across this comparison of two of my favorites in that genre, 1984 and Brave New World.

Though 1984 was, in my opinion, the better read, this comparison argues that Brave New World might be a more accurate critique of contemporary culture. That rings quite true to me, and in fact I've had this very conversation with friends before.

Like Fahrenheit 451, Huxley's Brave New World features a society who, for the most part, can be relied on to oppress themselves with little outside help. Sure, both books feature powerful enforcers, but the majority of the work is left to the people.

People who volunteer to ban books because they are seen as dangerous, and because they are entranced by more immediate forms of media. People who are kept in line not through force, but through entertainment. People who don't challenge the status-quo not because of fear of retaliation (though that comes as well), but out of fear of losing a privileged position.

We worry about 1984, but it may actually be a Brave New World that we are on the path towards.

The illustration is based on Neil Postman's Amusing Ourselves to Death, and was recently featured at Theology and Culture.

e

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The Industrial Eden

“For a long time now we have understood ourselves as traveling to some sort of industrial paradise, some new Eden conceived and constructed entirely by human ingenuity.

And we have thought ourselves free to use and abuse nature in any way that might further this enterprise.

Now we have overwhelming evidence that we are not smart enough to recover Eden by assault, and that nature does not tolerate or excuse our abuses.

If, in spite of the evidence against us, we are finding it hard to relinquish our old ambition, we are also seeing more clearly every day how that ambition has reduced and enslaved us.”

- Wendell Berry “Nature as Measure” in Bringing It to the Table: On Farming and Food

The Great Disappointment

http://rachelheldevans.com/great-disappointment

by Rachel Held Evans
May 20, 2011

photo © 2011 Ben Sutherland | more info (via: Wylio)

In 1831 a Baptist preacher from New York announced that careful study of Scripture revealed that Jesus Christ would return to earth sometime between March 21, 1843 and March 21, 1844. Before long, William Miller would draw over 50,000 followers to his cause. Dubbed "Millerites" by a skeptical public, the group would spend the next 13 years preparing for Judgment Day.

Miller’s first two projected dates for the Apocalypse (March 21 and April 18) passed without incident. Undeterred, he recalculated and prepared his followers to expect Christ’s return on October 22, 1844. This time, he said, he knew without a doubt.

People made final arrangements, gathered together, and waited to be raptured.

But October 22 came and went like any other day, and as soon as the sun set the devastation among Miller’s followers took hold. As one Millerite reported, "Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before... We wept, and wept, till the day dawn."

They called it The Great Disappointment.

Now it looks as though history is about to repeat itself.

As I’m sure you’ve heard, Family Radio broadcaster Harold Camping has garnered quite a following by predicting that the Rapture will occur on May 21, 2011. Many of his followers have quit their jobs, emptied their bank accounts, and travelled the country handing out tracts and pamphlets to warn others of their impending doom, news reporters in tow.

The nice thing about completely crazy religious people is that they make slightly less crazy religious people like you and me feel better about ourselves. Oh I’ve had some fun at Camping’s expense—retweeting jokes about requesting pagan airline pilots on Saturday, sharing weather reports that include “rapture” in the weekend forecast, giggling at the plan to leave empty pairs of clothes at notable places around the country, and speculating on what Camping and company will do on Sunday morning when the sun rises once again.

And yet, deep down, I know the difference between us is not so great.

I confess that beneath my playful derision lies a hint of fear, not that I’ll be “left behind” but that I’m already caught up—in a delusion, in false hope, in a God of my own making…and perhaps, in a looming Great Disappointment.

Like it or not, Harold Camping and his followers make us laugh because we see a small piece of our faith in theirs. They are exaggerated caricatures of ourselves.

We too are guilty of projecting onto God our expectations and desires.

We too can get overconfident in our interpretations of the Bible.

We too expect God to judge the way we think he should judge, act when we think he should act, be who we think he should be.

And, you gotta admit, there’s a chance that we too might be absolutely, devastatingly, irrecoverably wrong.

If disappointment is about thwarted expectations, then we have all been disappointed by God at one time or another. My hope is that when the sun rises on May 22, Harold Camping will repent of his overconfidence and delight in a God who is bigger than his expectations and whose plans for this world far exceed anything he could ever ask or imagine.

My prayer is that I do the same.

1 Town, 50 People, 1 very difficult Question

http://www.youtube.com/watch?v=LP7pdAn3foE

Very interesting video... it makes me want to ask the

same question, that is,"What's mine?"

The End of Evangelicalism 6

http://www.patheos.com/community/jesuscreed/2011/05/20/the-end-of-evangelicalism-6/

 

by Scot McKnight

posted May 20, 2011

 

I begin with this claim: the church, the local church as well as the church universal, is a politic. Instead of supporting a political party, which confuses the church into serving two masters, the church strives to be a politic. These are my words, not David Fitch’s, but I think they get to the heart of David’s section on how the church is to recover the core of our politics for mission. The problem is the Christian Nation vision, but the solution is to abandon that and to become a politic under the Lordship of Jesus, a politic of the kingdom of God. Fitch, in The End of Evangelicalism? Discerning a New Faithfulness for Mission: Towards an Evangelical Political Theology (Theopolitical Visions) examines four theologians.

The questions we need to face are these: How is your church shaping the politic of the church as part of God’s mission in this world? How is your church a “politic”? The gospel is performed as well as proclaimed. How does it perform the mission of God? Has your church been co-opted by political partisanship?

They are Henri du Lubac, William Cavanaugh, Nathan Kerr and John Howard Yoder. Here’s how he ties them together:

Lubac’s focus is on the Body of Christ in his physical body, in the Eucharist and in the church, but the eucharist has become a place for spectating instead of embodying that Body. Cavanaugh, another Catholic theologian, contends the eucharist births a political presence and engages society for redemption and renewal. It is thus a subversive presence.

Nathan Kerr, however, subverts both of these ideas (and Fitch’s) by contending the church is the church when it is dispersed into mission. Missiology precedes ecclesiology. The church becomes a non-site place! This leads to John Howard Yoder … who advocates the church as those who live under the Lordship of Jesus Christ — when the church embodies the “gifts.” It lives today what the world is to become. The church does this in binding and loosing, breaking bread, baptism, the gifts, and the rule of conversation.

And the church does this as the body that extends the incarnation, by living the kingdom, and by having a porous boundary.

Now Fitch digs: “Evangelicals have put forth the church as Christ’s voluntarist army dispersing individuals into the world to do the work of Christ and his mission.” He says it is “the social body of His Lordship (His Reign) incarnating Christ in the world for God’s mission” (166).

The Sunday gathering is in order to be shaped together into his body for the world in eucharist, preaching the Word and re-entry into the world. Sunday gatherings are not to be distinguished from daily living.

continue to -

 

The End of Evangelicalism 5

 

The End of Evangelicalism 7

 

 

The Cycle of Hope in Life & Death

Take heart… there is Hope!
http://peterrollins.net/?p=2818

by Peter Rollins
posted 6/5/11

I remember, when I was young, reading a short story by the great Philip K. Dick about a man who discovers that insects are highly evolved beings intent on destroying humanity. If I remember correctly the insects communicate to one another through a form of ESP that the man is suddenly able to pick up.

He gains this unusual skill purely by accident late one evening while sitting in his house. The insects that he overhears quickly realise this and immediately send out a message to millions of other insects, telling them that the man must die.

Within a matter of seconds a mass of insects start appearing from everywhere. They ooze out of cracks in the wall, they slide through the slit beneath the door, and they flood from the gaps between the floorboards.

But just as it would seem that everything is lost dozens of spiders drop down from the ceiling and form a circle around the terrified man. One of these spiders addresses him saying, “You have discovered that the insects of the world are here to destroy humanity, but don’t worry we spiders have been placed here to protect you”.

The vast sea of insects edge ever closer as the spiders close ranks around the distraught man.

“Is there any hope?” he cries as the insects circle around him in their millions.

“It’s difficult to say,” replies one of the spiders, “there are so many of them. But we think there might be hope, so be courageous”

Soon the insects reach the circle of spiders and begin the overrun them.

Again the man pleads to the spiders, asking if there is any hope and again they reply with a cautious “yes”.

More minutes pass and soon the insects are crawling all over the man, millions of them. They begin to overrun his body and sliver into his various orifices.

“What’s happening” chokes the man to one of the few remaining spiders, “I thought you said there was hope”

“There is,” replies the spiders, “I promise that there is.”

“But I am dying” he shouts with his last breath, “they are killing me.”

“Oh” replied the spider, before succumbing to the flood of insects, “I’m sorry, but we never meant that there was hope you. We mean that there might just be hope for your species.”

As I reflect upon this story I am reminded of how much I want there to be hope for me… for my circle of friends… for my life. But perhaps this very narrow understanding of hope is not only misguided, but actually oppressive.

For there is a necessary shadow side to the belief that there is hope for me as I face my own demise and it is the sense that there really is no hope at all. These are not two separate realities but rather intimately tied to one another as heat is to light. Both of these feelings are centred upon me and focus upon my tightly bounded circle of reality.

But there can be a profound sense of peace as we expand the concept of hope beyond ourselves and the idea of our own longevity. Whether or not we will persist as an individual is not settled one way or the other when we expand our understanding of hope but rather becomes irrelevant (whether one believes in it or not). Rather we find a certain comfort in seeing ourselves as part of something much bigger, as participating in the ongoing manifestation of life herself. And that, whether or not there is any hope for us, there might just be hope for life, hope that she will eternally spring forth from the dark void of nothingness.

Eating with Others

On Consumption, Vomiting and Eating with Others
http://peterrollins.net/?p=2840

by Peter Rollins
posted 9/5/11

One evening a young man who is returning home after a long and tiring day at work gets a call from his concerned wife, “Dear, be careful on the way home as I just heard on the radio that some crazy guy has been spotted going full speed the wrong way up the freeway.” “Sorry love” he shouts back, “can’t talk right now… there isn’t just one nutter, there are hundreds of them!!!”

...One of the interesting things to note about this little anecdote is the way that the husband does not even entertain the possibility that he might be going the wrong way. Rather he takes it for granted that he is right. This is not a belief that he is conscious of, rather all his conscious thoughts are filtered through this belief.

This situation is sadly all too common. Let us approach this idea by briefly reflecting on how we encounter people with different political, religious and/or cultural values to our own. When faced with such a confrontation (that society all too often attempts to protect us from) our primal response is often one of either,

Consumption – Attempting to dissolve their difference by integrating them into our social body (making them like us)

Vomiting – Rejecting them from our social body as a foreign agent that must be expelled (protecting the integrity of our body)

Of course, most educated and enlightened communities attempt to avoid these very natural tendences, opting instead for a more reflective position that gets beyond these extremes of consuming the other or vomiting them out. This more thoughtful position can be described as eating with the other. Here the community seeks to sit down with the other and seek out places of convergence.

However this third position still operates from the same underling belief as the others,

Consumption – We are right and you are wrong. We shall integrate you

Vomiting – We are right and you are wrong. We shall reject you

Eating with – We are both right in some substantial way. Let us reflect upon where we converge and move forward together

In each of these cases we seek to exorcise or downplay the monstrosity of the other (their bizarre practices and beliefs). But what if one of the truly transformative encounters with the other is not where we try to annihilate their monstrosity (by abolishing it, rejecting it or domesticating it), but by coming into contact with our own monstrosity through it? In this alternative type of encounter we glimpse how we look through their eyes and begin to ask whether our beliefs and practices are just as strange.

This is the subject of a book that I am currently writing.

Rob Bell: Rob's German Twin! (1 John 2.1-6)

Can't get enough of coincidences? Well, try this one...

When recently travelling overseas
Rob's "brother from another mother" look-alike
stunned him when they first met!

He had volunteered to be Rob's German translator
and was quite naturally the logical pick not only because
he looked like Rob but was also
a local German preacher.

The crowds laughed with delight
at the comic inference
as did Rob's Mars Hill congregation a week later
at first sight!

You can hear more in the sermon link below...

"Can you tell which is which?"

Rob Bell's Love Wins Tour at the

Costello Arena in Dusseldorf, Germany, April 2011

Studies in 1 John 2

  "Guard This" 

http://marshill.org/teaching/2011/05/15/1-john-guard-this/

May 15, 2011, Mars Hill Church, Grand Rapids, Michigan

Rob Bell Website - https://www.robbell.com/

Open Theism as Unsettled Theological Opinion (Theologoumena)

Why I am NOT an Open Theist
http://rogereolson.com/2010/08/29/why-i-am-not-an-open-theist/

by Roger Olson
Posted August 29, 2010

Someone asked me why I am not an open theist. I respect open theists for their dedication to biblical exegesis and for their determination to emphasize the personal nature of God. I am also attracted to open theism as a solution to the problem of evil. (Which I, personally, do not think Calvinism can solve. Arminianism does a better job in that it does NOT say God foreordained or rendered sin and evil certain. The distinction between God’s antecedent will and God’s consequential will is necessary for any good theodicy.) Most of the leading open theists are my friends and I would love to be with them on this issue. I have been their defender on many occasions.

However, I have the same problem with open theism as with Calvinism when it comes to theology’s normed norm–tradition. The key Calvinist doctrines of unconditional election, limited atonement and irresistible grace were not even thought of until at least Augustine in the fifth century. (And, I still believe, no Christian suggested limited atonement until the ninth century.)

[And so,] if open theism were true, it seems to me early church fathers such as Irenaeus, who learned the faith under Polycarp who learned it under John the Apostle, would have known of it and taught it. I realize this is not a knock-down, drag-out proof against open theism. However, I’m cautious about embracing doctrinal ideas (or even theologoumena* which is what open theism really is) that are so new in terms of church history.

I’m also stuck on Jesus’ prediction/prophecy to Peter that he would deny him three times before the rooster crows. Open theist explanations just don’t convince me yet.

I don’t see any great need to make up my mind about this in some kind of hard and fast way. In fact, I kind of like thinking about it. As I said before, it really doesn’t make any difference to worship or piety.

********** 

.... some google searches brought these several definitions up ...

*Theologoumena and pious opinions are actually the same thing. In fact, "pious opinion" is the very definition of theologoumen. Basically, one can think of a theologoumen as being a pious opinion that does not contradict the dogmas of the faith but is not required by any dogmas, either. An example of this would be the pious (but uncertain) belief that each of us is assigned a guardian angel upon his/her baptism. To my knowledge, there's nothing in the Apostolic deposit of faith that requires one to believe such, but neither is there anything in our Tradition forbidding such belief. Hence, this belief is relegated to the area of pious opinion, or theologoumen.

++++++++++

Theologoumena is a theological opinion on a subject that has not been definitively settled by the Church. I suppose whether one would define such opinions as "genuine" is if the foundation of said opinion is generally in accordance with the consensus of the Fathers, or the phrenoma (mindset) of the Church.

++++++++++

Excuse me for being a tad persnickety, but the word is theologoumenon (sg), theologoumena (pl), meaning a theological hypothesis that is a legitimage subject for debate or difference of opinion without anyone incurring the label "heretic" for his/her views on the subject.     

++++++++++

First Words on Theologoumena

http://rtmerrill.com/writing/theologoumena.php

April 8, 2007

A coherent-sounding blogger[1] named Tom provides this definition:

The definition of this word ‘theologoumena’ is from the Greek and Latin meaning “to speak of God.” The term usually refers to the historicization of theological statements derived from speculation on divine things and logical inferences from revelation rather than based on historical evidence. For example, the genealogy of Jesus and his virgin birth are classified by some as theologoumena derived from beliefs that Jesus was the son of David and the Son of God. (Patzia, A. G., & Petrotta, A. J. (2002). Pocket dictionary of biblical studies (116). Downers Grove, Ill.: InterVarsity Press.)[2]

Or, as some would say, “baggage.”

The Archbishop (Orthodox) of Etna, Chrysostomos, in an article[3] on an Orthodox Christian response to a World Council of Churches paper, in passing defines theologoumena as:

“privately-held, though possibly accurate, views held by some [Church] Fathers.”

Chrysostomos goes on to say that the concept of a firm line between dogma and theologoumena is a Western one, and that the Orthodox approach ought to be:

“a thorough, careful search of the Fathers and to an existential immersion into their spirits—to something that ultimately rises above the useful tools of research that we have borrowed largely from Western theological schemata.”

This is apparently done in the context of full participation in the continuity of Orthodox life, bound together by baptism, the eucharist, and the priesthood, which:

“constitutes a breeding ground for spiritual transformation and for development of that discretion by which a Father can, in one instance, honor the intent and quality of a non-Orthodox sacrament (discerning, as it were, the closeness of its relative truth to the criterion of truth within Orthodoxy), and in another reject such a sacrament.”

I understand this to mean that participation in the Orthodox community through participation in its sacraments, forms or sharpens a way of knowing which those outside the Orthodox community lack. I believe that idea of “other ways of knowing” is an important one when it comes to spirituality.

Chrysostomos has a lot more to say, but not much about theologoumena.

My next stop will be blogger Tom, whose full name is Tom Price[4]. I think he’s coming from a completely different direction, and that may be useful.

---

[1] Understanding the word “blogger” is left to you as part of your cyberspace immigrant-assimilation course
[2] http://abetterhope.blogspot.com/2007/03/what-is-true-christian-faith.html
[3] http://www.orthodoxinfo.com/phronema/bemandos.aspx
[4] http://www.tompriceapologetics.blogspot.com

God's Self-Limitations (Torrnace, Pinnock)

http://rogereolson.com/2010/08/30/gods-self-limitations/

by Roger Olson

Posted August 30, 2010

Several posters here seem to me to ignore an important presupposition of classical Arminian theology and of open theism. (I could probably list some other theologies that also affirm God’s self-limitation, but our discussion has been mostly about these.) That presupposition is that, in creation, as in incarnation (with important differences) God limits himself.

All Calvinists that I know affirm some kind of divine self-limitation, although they are much less likely to promote it as a crucial theological idea than, say, open theists. I argue that it functions as a “control datum” for classical Arminians, as well. (Reformed scholar Richard Mueller has found this through his own archeology of Arminius’ theological influences and ideas.)

The reason God is not the author of sin and evil is that he limits his power in relation to creation. By his own choice he is not, in the inimitable words of Baptist theologian E. Frank Tupper, a “do anything, anytime, anywhere kind of God.” He COULD be because he is omnipotent, but he chooses not to be that kind of God.

Why? For the sake of having real, rather than imaginary, relations with human persons.  (Perhaps also for the sake of having such relations with other kinds of persons, but we know little of that.) We all believe that, in some way or other, God limited himself in the incarnation. (Whether you are a kenoticist or not you have to believe in some kind of divine self-limitation in the incarnation. Kenoticists just take it farther than, say, two minds or two consciousnesses Christologists.) For example, he could not do miracles in certain times and places due to people’s lack of faith.

The idea of the “openness of God” to new experiences and to grief, etc., was proposed and promoted by Barthian theologian Thomas Torrance in Space, Time and Incarnation. It was actually Torrance, rather than Pinnock or any other open theist, who coined the phrase “openness of God.” (See pp. 74-75 for the entire statement about God’s entering into time with us.) Other non-open theist theologians who espouse a view of God limiting himself in relation to creation are Dallas Willard (see The Divine Conspiracy, pp. 245ff) and the previously mentioned E. Frank Tupper (see A Scandalous Providence: The Jesus Story of the Compassion of God, passim.)

Why do these and many other theologians posit God’s self-limitation in relation to creation? To make coherent belief in (i) genuine personal relationships between God and persons and (ii) to avoid divine determinism which inevitably makes God the author of sin and evil.

We don’t have to know all the “ins” and “outs” of God’s self-limitations to believe that he does limit himself and that his self-limitation is the reason for evil in the world. That is, it is the indirect reason but not, of course, the effectual cause. God allows evil without foreordaining it or rendering it certain. Why does he intervene to prevent or stop it sometimes and not other times? Well, we have no way of knowing that anymore than we can know why Jesus could sometimes do miracles and other times could not. The reasons are hidden in God; he has not seen fit to tell us what they are. We know faith sometimes plays a role. Sometimes obedience does. But we can’t know all the reasons.

I, for one, would rather believe God limits his power than believe that God’s power is the ulterior reason for whatever is happening [(aka, Calvinism's postulates)].

For a powerful refutation of meticulous providence see theologian David Bentley Hart’s little book The Doors of the Sea: Where Was God in the Tsunami? (Eerdmans, 2005) It’s a powerful critique of any theology that attributes all calamaties to God’s providence. Hart doesn’t quote this adage (paraphrased), but his book is consistent with it: “Nobody should articulate a theology that cannot be spoken standing in front of burning children.”

Hart warns against any theology (such as he sees in consistent Calvinism) that makes God (however inadvertently) “morally loathsome.” “[i]f indeed there were a God whose true nature–whose justice and sovereignty–were revealed in the death of a child or the dereliction of a soul or a predestined hell, then it would be no great transgression to think of [that God] as a kind of malevolent or contemptible demiurge, and to hate him, and to deny him worship, and to seek a better God than he.”

The only way to avoid that (logically, in my opinion) is to affirm God’s voluntary self-limitations in relation to creation.

Fortunately, most divine determinists (including most Calvinists and many Lutherans) DO NOT go so far as to attribute sin and evil to God. In fact, most strongly deny that God is the author of sin and evil. The point is, however, that logical consistency would seem to require that within their systems. And we all know someone who has taken it that far.

Calvinists often say that Armianians “can be” Christians by virtue of a “felicitous inconsistency.” Well, I will say the same about Calvinists at this point. Their theology requires, as a “good and necessary consequence,” that God be the author of sin and evil. That they deny he is the author of sin and evil is a felicitous inconsistency. I applaud them for not following the logic of their doctrines of providence and predestination to their natural conclusions. However, I worry that many of the “young, restless, Reformed” people will carry it that far. I have seen it done. 

continue to -

 

Index to past articles on "Calvinism v. Arminianism"

 

 




 

Doctrine & Worship - Worship & Doctrine

I couldn't help but notice the same styles mentioned in the article below and thought its discourse may help distinguish our biases, prejudices and preferences based upon our beliefs, views and opinions about God.

- skinhead

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Why do conservatives and moderates/liberals worship the ways they do?

http://rogereolson.com/2011/02/16/why-do-conservatives-and-moderatesliberals-worship-the-ways-they-do/

by Roger Olson
Posted February 16, 2011

I have worshiped in many different kinds of churches. Here I’ll focus only on Protestant ones.

I’ve noticed a puzzling pattern. Conservative Protestant churches (especially evangelical ones) tend to worship creatively, experimentally, enthusiastically, using contemporary styles of music. The sermons are often illustrated or partly acted out. A lot of technology is used depending on the church’s resources. Often there are drums and guitars and even saxaphones (!) accompanying the music. Seldom is an organ used. There seems to be an emphasis on feeling and emotion–stopping short of fanaticism in most cases.

At the same time, these churches that worship in such contemporary ways often have very conservative, traditional doctrines and practices: no women deacons or elders, only men taking the offerings, proud proclamation of the inerrancy of the Bible, young earth creationism, etc., etc. At least they think this is all traditional and any hint that they should update their beliefs and practices in these areas is met with icy rejection.

More moderate to liberal Protestant churches, on the other hand, seem more than willing to relativize and contemporize doctrine and practice–except worship. Their worship seems most often to be planned traditionalism–by whatever standard of tradition the particular church believes in. Moderate to liberal Protestant churches, even those in very low church traditions, tend to use liturgy, hymns (old and new), eschew “praise and worship” chorus singing, use pipe organs, turn to readings from ancient sources, etc., etc.

These churches see nothing wrong with updating everything except worship. Oh, they many engage in some degree of “liturgical renewal,” but that often means turning the clock back to ancient sources and patterns of worship. Worship in these churches tends to become more and more formal as their doctrinal revisions (or rejections) become more and more accommodated to contemporary culture.

Why does this pattern seem to be so prevalent and pronounced?

   Responses to Why do conservatives and moderates/liberals worship the ways they do?

1. Steve C says:

   February 16, 2011 at 9:38 am

   Perhaps [the conservative] group is desperately trying to experience the God that their theological framework has very specifically required them to believe in. [While the more moderate/liberal group], having somewhat less specific requirements about the exact nature of God, is more satisfied to simply recognize and worship God for whatever their experience with God already is.
2. David Rogers says:

   February 16, 2011 at 10:36 am

   Here’s a speculation based on no sociological info whatever.
   Conservatives believe that spirituality/religion is the content. The form is adaptable to the sub-culture (culture is too large; the selected sub-culture usually conforms to that of the age of the leadership; their life-situation changes, the form changes) and doesn’t affect the content. They are wrong.
   Liberals believe that spirituality/religion is the form. Content is supplied by the ever-changing culture and sub-cultures. They are wrong.
   Form and content are intertwined, and there is no such things as separation. Form always affects the content, and content always affects the form. The important thing to ask is to determine how each affects and “effects” the other. Also, one should ask, “What am I losing by using this form or centralizing this content?” Most people never ask such a question.
   • David Rogers says:

     February 16, 2011 at 1:32 pm

     Let me clarify:
     Conservatives believe that spirituality/religion is found in the content.
     Liberals believe that spirituality/religion is found in the form.

Arminianism is NOT Semi-Pelagianism

American Christianity and Semi-Pelagianism

http://rogereolson.com/2011/02/20/american-christianity-and-semi-pelagianism/

by Roger Olson

posted February 20, 2011

I have agreed with my Calvinist friends (such as Mike Horton) that American Christianity is by-and-large Semi-Pelagian. Where I tend to disagree with them is that this is the same as Arminianism. I have demonstrated conclusively in Arminian Theology: Myths and Realities that Arminianism is not Semi-Pelagian.

What is Semi-Pelagianism? It s a technical term used in the discipline of historical theology for the teaching of the “Massilians” John Cassian, Faustus of Riez and Vincent of Lyons (and others such as possibly Prosper of Aquitaine) that the initiative in salvation is on the human side even though full salvation can only be by God’s grace. Cassian termed the initiative in salvation “exercising a good will toward God” and argued that God awaits it before he offers grace.

Semi-Pelagianism, then, is denial of prevenient grace. Classical Arminianism is, of course, all about prevenient grace. My friend Stan Grenz described it using four words: conviction, calling, enabling and enlightening. (There is no order to these; they are simultaneous in the work of prevenient grace.) These are all the work of the Holy Spirit through the Word of God and without them no one seeks God. This is classical Arminianism. It is very different from Semi-Pelagianism which, I argue, is the folk religion of American Christianity.

My evidence for this is based on almost 30 years of teaching theology in three Christian universities (on the graduate and undergraduate levels). Almost inevitably, when I explain classical Arminianism some students exclaim “That sounds like Calvinism! How is it different?” Of course, it’s easy to explain the difference, but to Semi-Pelagians Calvinism and Arminianism sound alike because of the emphasis on total depravity and prevenient grace. (One crucial difference, of course, is that Arminianism regards prevenient grace as resistible while Calvinism believes it is irresistible.)

As an Arminian, I feel no need to apologize for this situation. Some trace it back to Charles Finney, the great evangelist of the Second Great Awakening. Calvinists especially like to categorize him as an Arminian, but I don’t claim him as a true Arminian. He did not believe in total depravity or the absolute necessity of supernatural prevenient grace. For him, prevenient grace (and thus God’s initiative) is in the reasonable appeal of the gospel to the intellect.

The situation is that most American Christian churches (including evangelical ones) are EITHER Calvinist or Semi-Pelagian by default. I say “by default” because it isn’t intentional; non-Calvinists simply haven’t been taught differently. The vast majority of Christians in America think these are the only two alternatives. If we Arminians have anything to apologize for, I guess it would be doing a poor job of getting our message out. But, then, we get all too little help from major organs of opinion-making such as Christian magazines.

I call Semi-Pelagianism the default theology of American Christianity. One of my main purposes for writing Arminian Theology: Myths and Realities was to correct those who think they are Arminian when they are really Semi-Pelagian. The other, of course, was to correct Calvinists who accuse Arminianism of being Semi-Pelagian.

 

 

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