Why Beijing's Largest House Church Refuses to Stop Meeting Outdoors

http://www.christianitytoday.com/ct/2011/aprilweb-only/beijinghousechurch.html

Shouwang vows to continue showdown until Christmas in hopes of ending Achilles' heel of unregistered churches: government pressure on landlords.

Promise Hsu in Beijing, China
posted 4/26/2011

Editor's note: As worldwide headlines noted the Easter season showdown between Beijing authorities and one of China's largest house churches, one Shouwang member offered Christianity Today this analysis.

The global media spotlight has recently centered on the meeting place of Shouwang Church in Beijing. Since April 10, the unregistered congregation of 1,000 mostly young professionals has been forced to worship outdoors after the landlord of its rented conference hall gave in to mounting government pressure and terminated the church's lease.

During the past three Sundays, numerous uniformed and plainclothes police officers were sent to a public square at Zhongguancun, known as "China's Silicon Valley," where Shouwang worshipers were supposed to gather. Hundreds of Shouwang members were detained, from a few hours to 48 hours. They worshiped—reading the Bible, singing hymns, and praying—after being loaded onto buses or held in police stations. Many others have been under house arrest. The church's leaders, including four pastors and three elders, have been under house arrest for most of the past two weeks. Some church members have lost their jobs or rented homes—or both.

On Easter Sunday, more than 30 people were rounded up at Zhongguancun, while many Shouwang members were confined to their homes. A young couple asked the police to drive them to the Zhongguancun square. The police agreed. They sang hymns, read the Bible, and prayed in the police car. They also gave the police officers a copy of the Bible and an autobiography about how a Chinese biologist became a Christian. The police car moved around the square. After the young couple finished worshiping, the police officers drove them home. The young couple shared their experience with fellow Shouwang members through the church's online forum, which was shut down in mid-April but resumed later.

It was not the first time that Shouwang Church made global headlines. In November 2009, when President Barack Obama had just wrapped up his first visit to China, The Wall Street Journal ran an opinion piece entitled "The China President Obama Didn't See." It was about 500 Shouwang members worshiping outside in a suburban park during a snowstorm after being evicted from the office space that the church had rented for three and a half years.

Shouwang began in 1993 as a home Bible study led by Pastor Jin Tianming, a son of an ethnic-Korean peasant family in northeast China who became a Christian while attending Beijing's prestigious Tsinghua University. In 2005, Shouwang began renting office space in order to integrate its 10 fellowships and open itself to the general public. The church also applied to register with the government, but was rejected and told to join the Three-Self Patriotic Movement, China's state-approved Christian body.

By 2007, Shouwang was arguably one of the largest house churches in Beijing, but remained almost unknown until it began publicizing its location troubles in Xing Hua, the church's quarterly magazine. One of its first issues had a special report on Shouwang's registration process, which gained attention from other house churches and those who were following Chinese Christianity.

Like almost all house churches, the Shouwang congregation has faced the issue of survival from the moment it was established. The most serious direct crackdown came during the run-up to the 2008 Beijing Olympics, when on May 11 armed forces broke into Shouwang's Sunday worship in a rented office space and ordered the church to put an end to the worship. However, all three services from morning to afternoon were held as usual. Many worshipers were asked to give their names and contact information.

Amazingly, Shouwang survived the clampdown. Yet the church realized that pressure on the landlords of the facilities it rented was a weak point in both the survival and further growth of the congregation. It had been forced out of the previous rented venues, and in 2008 faced another eviction. So by the end of 2009, Shouwang raised and paid about $4 million for the second floor of the Daheng Science and Technology Tower in northwest Beijing's Zhongguancun area. Yet authorities once again interfered, and the property developer has refused to hand the key over to the church.

For now, it is not known when the outdoor worship will end. In a pastoral letter sent the night before Easter, Pastor Jin Tianming, who has been under house arrest, reaffirmed the stand on outdoor worship: "The 'outdoor' in the outdoor worship is not a means to an end but a stand we are making before our Lord of glory and the authorities. It is a kind of worship before the only true God who is the only head of the church. And in this particular period of time, it is a worship that is even more precious than any hymn or sermon and would much more please God."

For the past three Sundays of outdoor worship, Pastor Li Xiaobai has sent Shouwang members sermons based on the Book of Esther, a symbolic choice to illustrate God's unfailing salvation of his people. In the case of Shouwang, the issue of worship venue is a reflection of a deeper struggle over the legality of the non-state-owned church in China. More than 30 years after reforms were started, it looks impossible for the government to control everything. It has considerably shifted its ground on the economy, having allowed non-state-owned companies to exist and expand. Now it is increasingly faced with the continued rise of non-state-owned churches: something it has long considered the product of "Western culture."

Even a decade into the reform era, the Chinese government was still chained to its ideology that market economy was restricted to "the Western capitalist countries." It was Deng Xiaoping, China's de facto leader in the 1980s and 1990s, who admonished his colleagues to stop splitting hairs over "whether it is surnamed socialist or capitalist." "The policy," he said, "is okay if it works." This insistence on economic reform paved the way for the further expansion of private enterprises and the official recognition of private property. In fact, this has gone on to help the growth of house churches, making it possible for them to rent or even own places of worship.

If the current government leaders should carry on with this part of Deng Xiaoping's theory, they would probably help usher in the continued rise of China. They would see a newer China, where some truly respected schools, universities, research institutes, hospitals, and philanthropic foundations could grow out of house churches or those church-goers, similar to what has occurred in church history worldwide.

For now, it seems crucial for the Chinese government to better understand what the church is. On the bright side, the numerous detentions and arrests of Shouwang congregants might provide golden opportunities for police officers and their leaders to learn more about Christians and their faith firsthand. The police might find it strange when they read the following on a Shouwang Q&A fact sheet: "'What if the police arrest me because of my participation in outdoor worship?' Do not resist; let them take us away, just like a lamb to the slaughter. In our hearts, we know that we gather here to worship; and for the sake of worship, we will pay the price. We believe in what the Lord has said: 'Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.'" Once they detain or arrest those Christians, the police would see and hear how these people behave and speak.

There have been different opinions within Shouwang about the governing committee's decision to worship outdoors. Some have argued that the church could worship as separate groups indoors (since Shouwang currently has dozens of family Bible study groups and fellowships), and others warned that it was too sensitive to hold outdoor services while what has been called the "Jasmine Revolution" is spreading from North Africa to Asia. But the Shouwang governing committee has issued multiple open messages explaining the outdoor worship decision. In a letter, they said, "We ask the Lord to preserve the unity of our church, that despite of our different viewpoints, we may still be able to submit to and bear with one another."

As for how long the outdoor worship will last, Shouwang said that if the problem of a worship venue could not be solved, they would continue to worship outdoors until Christmas 2011. They would then reassess the situation and devise new plans for the coming year. This means Shouwang seems to be prepared for a long road ahead. In the history of the Christian church, a year or even a decade would not be a long time. But the next few weeks or months might witness another turning point for the church in a country whose ancient name is, surprisingly, "God's Land."

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Jasmine Revolution in Tunisia - http://en.wikipedia.org/wiki/2011_Chinese_protests

Crowd in front of a McDonald's in Wangfujing on 20 February 2011

 

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Colo(u)r Revolutions - http://en.wikipedia.org/wiki/Color_revolutions

 

 

 

Colour revolutions is a term that was widely used by the media to describe related movements that developed in several societies in the CIS (former USSR) and Balkan states during the early 2000s. The term has also been applied to a number of revolutions elsewhere, including in the Middle East. Some observers^[who?] have called the events a revolutionary wave, the origins of which can be traced back to the Indian independence movement in the 1920s, the Portuguese Carnation Revolution in the 1970s, and the 1986 People Power Revolution (sometimes called the "Yellow Revolution") in the Philippines.

Participants in the colour revolutions have mostly used nonviolent resistance, also called civil resistance. Such methods as demonstrations, strikes and interventions have been intended protest against governments seen as corrupt and/or authoritarian, and to advocate democracy; and they have also created strong pressure for change. These movements generally adopted a specific colour or flower as their symbol. The colour revolutions are notable for the important role of non-governmental organisations (NGOs) and particularly student activists in organising creative non-violent resistance.

Such movements have had a measure of success, as for example in Serbia's Bulldozer Revolution (2000); in Georgia's Rose Revolution (2003); and in Ukraine's Orange Revolution (2004). In most but not all cases, massive street protests followed disputed elections, or requests for fair elections, and led to the resignation or overthrow of leaders considered by their opponents to be authoritarian. Some events have been called "colour revolutions" but are different from the above cases in certain basic characteristics. Examples include Lebanon's Cedar Revolution (2005); and Kuwait's Blue Revolution (2005).

Should the China Ambassador Worship at a House Church?

http://www.christianitytoday.com/ct/2011/june/underdiscussion-jun11.html

Observers discuss whether the U.S. ambassador to China should worship at an unregistered church to 'publicly identify with the persecuted.'

Compiled by Ruth Moon

posted 5/31/2011

During a March budget hearing, Congressman Frank Wolf (R-Va.) challenged Gary Locke, current U.S. Secretary of Commerce and President Obama's nominee for the next ambassador to China, to worship at an unregistered house church instead of a Three-Self Patriotic Movement state church in order to "publicly identify with the persecuted." Locke said he would consider it.

"It isn't worship—it's showing up and being there. I'm not asking the ambassador to change his faith. I'm asking him to identify and visit the persecuted, just like you visit people in prison. You visit people where they are. They thirst to have someone identified with the American government show up and be with them. And by doing that, you provide help and protection."

Frank Wolf, U.S. Congressman

"The U.S. ambassador should worship in a house church, especially if he is a Protestant Christian. If he is Catholic, he should seek out a so-called 'underground church.' Such actions would likely result in more media attention to religious persecution in China, and perhaps give hope to the persecuted. However, media attention would be fleeting. Moreover, such an act—even if done regularly—would be primarily symbolic, and U.S. international religious freedom policy has for too long been characterized by symbols rather than substance. What we should be asking the U.S. ambassador to China is what concrete programs he will initiate to convince the Chinese that religious freedom is in their interests. How will he ensure that U.S. religious freedom policy in China becomes more than words and symbols, as it has been under this administration?"

Thomas Farr, professor, Georgetown University

"If the Chinese government allows it, there should be no problem with the U.S. ambassador to China visiting a house church. Indeed, such visits demonstrate a mature bilateral relationship while signaling a stable and responsible China that is comfortable with its religious minorities."

Chris Seiple, president, Institute for Global Engagement

"It has been estimated that as many as 80 percent of China's Christians worship in unregistered churches. So if an ambassador wants to show support to China's Christians, it would be good if he or she recognized not only registered-church Christians, but those in unregistered churches as well. However, the Chinese government would no doubt take great offense at such a show of support, and it is hard to imagine the current administration spending goodwill capital with the Chinese government to show support for house-church Christians, in light of their other stated priorities and in light of the large amount of debt owed to China by the U.S."

Todd Nettleton, spokesperson, Voice of the Martyrs

"Before deciding where to worship, the ambassador should consult with leaders of both registered and house churches, and then pray for discernment as to what decision will best advance the gospel and strengthen the witness of the church in China."

Galen Carey, director of government affairs, National Association of Evangelicals

"I think the most important consideration of the next U.S. ambassador to China should be: 'What actions of mine will most benefit the Chinese house church?' At present, I don't think an attempt by a senior U.S. diplomat to visit a house church in Beijing or elsewhere would be a good thing, because it would likely endanger the house church itself … I think a far more powerful form of protest would be for the ambassador to refuse to meet with anyone from the Three Self Patriotic Movement until freedom of worship is granted to Shouwang. I think all U.S. Christian organizations should be lobbying hard to stop any further hospitality to the Three Self Patriotic Movement or Catholic Patriotic Association officials in the U.S. until there is full worship freedom in China."

David Aikman, author, Jesus in Beijing

"The effect on the perceptions of Christianity within domestic society is likely to be unfavorable. The Chinese Christian population is a tiny minority in China, no more than 8 percent of the total, and official and unregistered churches still labor under the stigma of being a 'foreign' religion. The history of the modern era in China is framed by the humiliating defeat by the British in the 1840s Opium Wars. It was in the wake of military defeat that most foreign missionaries entered the country with the protection of foreign gunships. As a small percentage of the population, tying their fates directly to foreign international pressure plays into the hands of the regime's propaganda, which frequently warns of threats posed by 'foreign enemy religious forces' to China's sovereignty."

Carsten Vala, professor, Loyola University (Md.)

"Politics and religion do not, and should not, mix, in China or here. I know this is not a popular view among some, but it is the prudent view. In China, when Christianity and politics got mixed up in the 19th and 20th century, there was trouble for U.S. policy. The popular view toward Christianity also turned negative. Such will be the same today if the U.S., for whatever reason, seeks to interject religion into the relationship. Having the U.S. ambassador visit an 'underground' church would be counterproductive."

Gordon H. Chang, professor of history, Stanford University

"Identification by an American government official would be the kiss of death for unregistered churches in China. For many reasons, some of them quite understandable, the leaders of China are afraid of any organized movement with connections to the outside, especially America. Though they have no political ambitions, Chinese Christians outside the officially sanctioned church have enough difficulty already; any perceived link to the American government will only further arouse the government's suspicion and ire. We should not add to the church's troubles by a well-meaning but counter-productive show of support."

G. Wright Doyle, Global China Center

Katrina Volunteers Continue, Even When it Costs Them

http://www.christianitytoday.com/ct/2011/juneweb-only/katrinavolunteers.html

Volunteers remain willing to donate time and labor, even if it means that they have to pay.

Bruce Nolan, Religion News Service

posted 6/01/2011

A Methodist hurricane-recovery ministry that funneled nearly 68,000 hammer wielding volunteers into metro New Orleans until it essentially ran out of money has reinvented itself—by asking volunteers to pitch in $225 to spend a week repairing houses.

And the volunteers are still coming.

Some were in Covington, La., recently, putting up drywall for Adelita Solarzano, an artist whose 100-year-old cottage is still barely livable nearly six years after it was hit by nine trees felled by Hurricane Katrina.

In years past, volunteers' donations to Solarzano or thousands like her would have meant giving up a week of vacation and paying their own transportation to the New Orleans area.

Once here, they would set to work with tools and construction materials provided by some relief organization.

Some major relief organizations, like Habitat for Humanity, Operation Helping Hands and the St. Bernard Project, still mostly follow that model, or ask workers to contribute only nominally toward their upkeep.

But at the turn of the year, the Rev. Darryl Tate said the Louisiana Methodists' enormous disaster-recovery effort found itself near the bottom of its treasury, having spent $34 million in grants and donations from the national denomination.

The state Methodist Conference was reluctant to tap into federal housing dollars, he said, wary of the red tape, spending restrictions and back-office accounting it would entail.

So the conference essentially shut down its rebuilding ministry.

But on April 1, it replaced it with a new nonprofit organization called the Epworth Project that would seek its own financing, including some from the very volunteers already donating free time and labor.

The new model takes advantage of a truism many rebuilding organizations say they still see, nearly six years after Hurricane Katrina: Volunteers remain willing to come, in substantial numbers. It's the money that has become difficult to find.

Indeed, 70 percent of the volunteers working with Epworth are repeat visitors who come back year after year, said Dale Kimball, Epworth's executive director.

"I don't need to preach; I do need to do this," said the Rev. Robert Wood, a semi-retired Methodist minister from Paupack, Pa., who worked on Solarzano's house and does two mission trips a year.

"Our work isn't done until the homeowner is back in," said Greg Corner, a volunteer from Media, Pa. "If that's going to take spending a little extra money, why not?"

Although volunteers remain willing, Kimball nonetheless said he spends several weeks a year on the road, marketing the region's continuing rebuilding needs to churches and other sources of new volunteers.

A white board in his office is filled with the results: youth groups that will fill 250 slots a week throughout the summer. And pay for the opportunity to do so.

Although it's formally independent of the Methodists' Louisiana Conference, the new Epworth Project is still culturally Methodist. The chairman of its board of directors is the Rev. Gary Willis, senior pastor of Aldersgate United Methodist Church in Slidell, La., and the very name honors the English village and birthplace of the father of Methodism, John Wesley.

In designing Epworth, Kimball said officials estimated that if they attracted 600 volunteers a year and charged each $225, they could finance 50 rebuilding projects a year.

But Kimball said slightly more than 2,000 are signed up. The extra money will finance more rebuilding; the region still carries a substantial backlog of storm damage.

"I've got pages of names and addresses of people waiting for us, and we get three or four new ones a day," Kimball said. "On these two sheets alone I've got a year's worth of work we haven't started."

Bruce Nolan writes for The Times-Picayune in New Orleans.

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 http://www.epworthproject.com/

Find us on Facebook - http://www.facebook.com/pages/Epworth-Project/128269467222899
for real time ministry updates

Check out our Adopt-A-Project page to help with the rebuilding process financially!

Now you can get your very own Epworth Project t-shirt for just $10! Check out

the Epworth Store to get this brand new t-shirt while supplies last!

Hurricane Katrina was over 5 years ago but work still needs to be done. Families are still displaced from their homes, living in trailers or with family. Resources exclusively for hurricane damage have run out but people are still in need of help. When all the focus was on hurricane recovery, many families with other needs were ignored or neglected. Epworth Project exists to respond to those who were affected by Hurricane Katrina and were uninsured or under-insured - whose unmet needs will not be covered by relief systems such as FEMA, the Small Business Administration or the Re Cross. Likewise, we seek to provide basic needs for those who are living in unfit conditions, whether caused by Hurricane Katrina or not.

Epworth Project provides a mission experience for youth, college students, young adults, and church groups of all ages who are interested in being part of rebuilding the greater New Orleans area. Our organized and energetic staff will make sure that all of the details are arranged for your visit including lodging, supplies, and entertainment ideas.

As a volunteer, you will transform the lives of the least, last, lost, and forgotten people of the greater New Orleans area. While you are working, your life will be transformed as well. We do what we do because we are still haunted by the pictures of devastation from Hurricane Katrina. With your help, we will continue to bring hope to the people of Louisiana.

Over the past 5 years we have been able to host 88,426 volunteers that have clocked 3,465,723 work hours in the greater New Orleans area. The economic impact from this work and help is $90.1 million. Thanks to you, we have been able to help 21,365 people repair 12,641 homes. Work is still being done. Please consider being part of the next 5 years.

If you are interested in an all-inclusive mission experience for your youth group, Epworth Project Summer Program can meet your needs! We are currently booking youth groups for the summer of 2012. Your trip will include lodging, food, building supplies, worship, devotionals, and fun! We will help students connect the physical work that they are doing with the unconditional love and grace from God.

Epworth Project in conjunction with Northshore Disaster Recovery, Inc. will provide spiritual, emotional, and physical resources to those affected by Hurricane Katrina, regardless of race, creed, color, sex, handicap, or religious preference.

How to Donate

Epworth Project is able to help more people because of the generous donations from churches, organizations, and individuals. If you would like to make a donation to help fund future ministry and service, please make check donations to:

Epworth Project and mail them to:

Epworth Project
360 Robert Blvd.
Slidell, LA 70458

Youth Ministry Reframed

http://www.patheos.com/community/jesuscreed/2011/05/30/youth-ministry-reframed/#more-17151

 

Scot McKnight

May 30, 2011

 

My travels around the USA give me opportunity to talk to lots of youth pastors, and something is changing. What is changing is that the same-old isn’t working as well, and youth pastors know they are the threshold of news ways for new days. What is perhaps most exciting to me is a desire for a more theological and biblical approach as these youth pastors are turning away from programs that are neither adaptable nor theological enough.

 

One of the youth pastors creating a new paradigm is Chris Folmsbee, and his new book is an exceptional example of what is happening: Story, Signs, and Sacred Rhythms: A Narrative Approach to Youth Ministry.

 

What are the major themes shaping youth ministry theology today? What are you seeing? Are you seeing any narrative approaches to youth ministry? Any missional approaches?

Before I go any farther, an observation: an increasing number of youth pastors see that instead of saving kids from secular culture or instead of protecting Christian children from the world, there is a desire to prepare them to think critically and to engage holistically in the culture. In other words, to use the words of Gabe Lyons, many youth pastors are intent on preparing young adults to be restorers.

Chris begins his book by sketching youth pastor/youth ministry discontents, including a need for a fresh approach, no more “plug and play,” no more isolated deconstruction, a desire to help students learn through discovery, a recognition of unique context (instead of one size fits all), a yearning for a solid model that has flexibility, and a desire to have a wiki-approach — to find the gems in each set of proposals to fashion their own.

What you will find in Chris Folmsbee’s book is no program; nor is it a set of what-tos or how-tos. Instead this is a narrative approach to the Bible’s Story, a story that shapes both identity and practices. In other words, this book is a Story-ified approach to reading the Bible for youth pastors so they can adapt and adopt this approach in their local context.

The book moves through five layers: revelation in Story, foundation in theology, implication in identity and calling, integration into a way of life, and application into behaviors and expressions. I told Chris this once over lunch: if youth pastors are thinking like him, we are in great shape. Doing biblical theology through the lens of Story and letting that story shape our Identity so that our behaviors are transformed … just love it. The book is theologically alert and filled with graphics and ideas that will give every youth pastor plenty of suggestions … suggestions that can be adaptable to local contexts.

Yes, Chris and I, along with Syler Thomas, co-wrote The Jesus Creed for Students: Loving God, Loving Others.

Being Human 5

http://www.patheos.com/community/jesuscreed/2011/05/31/being-human-5-rjs/

 

by RJS

posted May 31, 2011

Chapter 3 of Joel Green’s book Body, Soul, and Human Life: The Nature of Humanity in the Bible deals with the topic of sin and freedom. I am going to devote a few posts to this topic because it is one that troubles me far more than the debates over heaven and hell. What is the nature of sin? How can we view ourselves as, in any sense, free to act? Dr.Green outlines a common view, perhaps predominate view, especially within Christian circles:

“For many, a distinguishing characteristic of humanity is the capacity to decide. Earthworms, goldfish, and jaguars do not leaf through a register of options before acting; they simply do what they are genetically programmed and hardwired to do. They act on instinct. They are possessed by “animal desires.” Humans, on the other hand, possess the capacity to step back from the precipice of innate desires or inborn patterns of behavior in order to elect for or against them, so that even when a human action follows the path of instinct this is nonetheless the product of a decidedly human reasonableness. Those who prove incapable of controlling there animal desires are beastly, brutish, somehow subhuman, irrational.” ( p. 75)

There are aspects of this sketch though, that are seriously flawed. It is not that the sketch is completely wrong, but that human control of behavior is far more subtle and complex.

Is the moral compass and the ability to evaluate and control behavior a distinguishing characteristic of humanity?

Is this capacity something attributed to the human soul?

Dr. Green starts this chapter with the sketch of a case study of a man who was convicted of child molestation (p. 73-74). The antisocial behavior started suddenly without any indication that it would, he was an upstanding married school teacher. He began to collect child pornography and made subtle advances toward his step daughter. He solicited a prostitute and could not keep himself from making advances after he was convicted toward the staff at a facility where he was being evaluated for treatment vs. Imprisonment.

As he was to appear for sentencing he complained of headaches and suicidal thoughts. He was taken to a hospital and evaluated by MRI. an egg-sized tumor was found and removed. After recovery his behavior and uncontrollable urges went away. Within a year headaches resumed and an urge for pornography resurfaced. An MRI revealed tumor regrowth and surgery to remove the tumor again returned to him the ability to control his ” animal desires.”

The issue in this case was not so much the “natural” desires themselves but the ability to exercise impulse control. The man still had a moral compass and he knew that what he was doing was wrong. When the tumor was present he could not control those urges.

There is an inseparable connection between what we think, feel, and do and the bodies within which or as which we exist. We all know this on one level. No matter how much my friend and I loved baseball as 12-year old kids, checked out books on pitching and catching and practiced in the basement and outdoors, we would never play at a high level. As girls it would never happen, and even the boys from our gene pool wouldn’t make it. Some things are “gifts.” But we don’t expect this to be the case with moral decision making.

I will go into this topic more deeply in future posts. Dr. Green looks at both science and scripture for an understanding of the nature of human freedom. Philosophy has to play a role here as well alongside science and theology. Scot’s posts on the book by Keith Ward More Than Matter?: Is There More to Life Than Molecules? are a welcome complement to the discussion in Green’s book.

Today I would like to stop here and put up a question for consideration.

First, does this example change anything in your view of human nature and the nature of the soul?

Second, how should an appreciation for the embodiedness of human behavior change our approach to Christian faith, life, and gathering as the church?

The second question will come up in later posts as well as we continue through this series. The fully embodied nature of human persons, whether this includes a soul in a wholistic dualism or some form of Christian monism, is an important concept as we consider the Christian life and the role that the gathering, the church, plays in the Christian life.

If you wish to contact me directly you may do so at rjs4mail[at]att.net

If interested you can subscribe to a full text feed of my posts at Musings on Science and Theology.

NT Wright on "Scripture and God's Authority"

http://www.patheos.com/community/jesuscreed/2011/06/01/tom-wright-scripture-and-gods-authority/

by Scot McKnight

posted June 1, 2011

The biggest problem many of us have with how we frame the “doctrine” of Scripture is that it isn’t adequate to how Scripture arose as our Sacred Text or how it operates either in the church or with us as Bible readers. Here’s the traditional model: it’s a top-down deposit or transmission of information. In other words, Scripture is framed as revelation.

I, too, would place Scripture within a framework of revelation, but that’s not enough, nor is it the primary framing. [Handmade chart with Penultimate app on the iPad.]

What is your model? What model is most “biblical” for you? And, what do you think of Tom Wright’s take on Sabbath as an illustration of how his model of Bible reading works?

Scripture flows out of the Trinitarian inter-communicative Logos and it is connected to the Holy Spirit and it is a “product” as well of the church. The revelation model has a top-down model that moves from God to revelation intent to inspiration and author/text and inerrancy and authority and reading. It’s all framed as a top-down revelation. It’s inadequate because God chose to manifest truth and grace and redemption through history, at specific moments and over time and through authors and through a community, and that history is nearly eliminated in the revelation model. The model needs supplementation to frame a view of Scripture that is organic to how Scripture came into existence. This top-down model is too much golden tablets dropping from the sky.

But Scripture at the organic level emerges from authors who are part of God’s People (Israel, Church), and the books in Scripture arise out of particular circumstances and are written by authors with intent and agenda, and the individual authors interact with one another (Micah, Isaiah, Matthew, Romans, Hebrews, Revelation) and carry the Story forward so that the last version of the Story can reframe the former versions. And then there is the ongoing life of the church — and tradition. Many of us think the revelation model tells us very important things, but it is inadequate.

That is why so many of us value the voice of Tom Wright in this discussion. His newest book, Scripture and the Authority of God: How to Read the Bible Today, is both a revision and an expansion of his former book The Last Word.

This book of Tom’s both revises and expands and, in particular, adds chapters that are test cases for how his theory of Scripture works out. He examines two topics, Sabbath and Monogamy. Today I will look at his Sabbath chapter, but first a brief on the big ideas of the book.

The expression “authority of Scripture” is shorthand for “the authority of the triune God, exercised somehow through Scripture” (21). There is something important here, for Wright acknowledges that authority is God’s — and derivatively of Scripture. Any time someone equates the two, there opens the possibility for idolatry to occur. Furthermore, Wright is keen on showing that this authority of God is God’s authority in working out the Kingdom mission for his people and creation. Scripture, then, is a sub-branch of mission, the Spirit, eschatology, and the Church itself (29). Again, very important.

When Wright comes to sum up his entire argument, on pp. 115-116, he says this: The authority of Scripture is “a picture of God’s sovereign and saving plan for the entire cosmos, dramatically inaugurated by Jesus himself, and now to be implemented through the Spirit-led life of the church precisely as the scripture-reading community.” Thus, the “authority of Scripture” is put into action in the Church’s missional operations. Scripture, he says, is more than a record of revelation and was never simply about imparting information — it is God’s word to redeem [and involve!- res] his people as God works out his plan for the entire created order. And you may know how the Bible teaches what Tom calls a 5-Act play: creation, fall, Israel, Jesus, Church. We are in the 5th Act now.

Now to Sabbath. Tom provides an exceptional illustration of how both to read Sabbath (i) in its OT setting, (ii) what Jesus and Paul “did” to that teaching, (iii) how the Jubilee principle extends the Sabbath principle, and (iv) how Jesus is the transition to a new kind of time — death and resurrection and new creation, and thus how the Sabbath principle finds fulfillment in Jesus himself, and then he probes (v) how to live that Sabbath principle out in our world. Here are some highlights:

1. In the OT Sabbath was a strong commandment, it was the day YHWH took up abode in the temple of creation (here he chimes in with John Walton) and asked image-bearers to enjoy that same rest.

2. Sabbath shows that history is going somewhere, it is a temporal sign that creation is headed toward that final rest, and it is sacred time.

3. Sabbath has to be connected to Jubilee, and therefore to justice and compassion for the poor, and that means Sabbath and Jubilee point us toward the restoration of creation.

4. Jesus thought the entire Sabbath principle pointed toward himself. Time was fulfilled in him; a new kind of time begins with him. Paul does not seem to care about Sabbath, and he observes its absence in Romans 13:9; Col 2:14-16; Rom 14:5-6. I have to be brief: it’s about time’s fulfillment. Sacred time finds its way to Jesus Christ and new creation.

5. To continue celebrating sabbaths is to focus on the signposts when we have already arrived. Thus, “Come to me and I will give you rest.” You don’t need the alarm clock when the sun is flooding the room with its light. [Sabbath has occurred. Restoration has come. - res]

6. The early Christians didn’t transfer Sabbath to Sunday. [Nor do we - res].

7. We don’t need to back up into a Sabbatarianism. [sic, Christians do not need to become Seventh Day Adventists; nor Judaise or prosyletize their Christian faith backwards into the restrictive/antequated OT regimes and lifestyle observances; etc. - res].

8. We “celebrate” instead of “rest” — a kind of celebration rest. We reserve this day for new creation life. Music, the meal, family, service, peace, justice, love — these are the notes of Sunday for those who see the fulfillment of Sabbath in Jesus.

We live in a perpetual sabbath.

Forgiveness

From Donald Miller’s blog:

June 1, 2011

Why should we forgive? Well, there are many reasons, but I’m only going to focus on a few.

• The first is because, believe it or not, forgiveness is a pleasurable experience. No kidding, it feels much better than anger or hate. God has designed forgiveness as a powerful blessing for those who have been hurt. The experience of truly forgiving somebody can make you more happy than if you’d never been hurt in the first place.

• The second reason for you to forgive is that it removes you from being entangled in the rather dark thing that hurt you in the first place. If it was a bad business deal, then you get to be free of it and maintain your integrity. If it was a family member talking behind your back, you get to remove yourself completely from all the complications of gossip. Forgiveness sets you free from being bogged down in knee-deep mud. Forgiveness gives you a taste of what it feels like to be God, and it’s a terrific feeling. God forgave us because it gave Him pleasure to do so. He was happy to do so. Love forgives, and so does God, and so can you.

• The third reason to forgive is that you open yourself up to amazing possibilities for a happy life. When you don’t forgive, you draw the curtains in your soul and your life gets dark. When you forgive you let the light in again, and you go on about your life in peace. And don’t you want some peace? Isn’t it time for some peace?

• The greatest thing about forgiveness is it will allow you to love again. It will allow you to love and be loved. And believe me, it’s worth it. Forgiveness is tough, for sure, but love is infinitely more valuable than the pain of forgiveness costs. No matter what you have to go through to forgive, you’re getting a steal of a deal to be able to love and be loved again. Pay the price and I promise you’ll be happy you did.

Sex and Power

Schwarzenegger, Strauss-Kahn, and Power

http://blog.christianitytoday.com/women/2011/05/schwarzenegger_strausskahn_and.html

Why power is so often spiritual poison.

by Sharon Hodde Miller

May 23, 2011

American news outlets have been aflutter with conversations and questions about the messy relationship between power and sex, catalyzed by the coinciding revelations about Governor Arnold Schwarzenegger’s and former IMF chief Dominique Strauss-Kahn’s sexual indiscretions. Although the two cases are categorically different — Strauss-Kahn is accused of assaulting a hotel maid, whereas Schwarzenegger’s misdeeds, though morally repugnant, are nevertheless legal — both men compel us to look closely at the potentially combustible mix of sex and power.

Sadly, Strauss-Kahn and Schwarzenegger are only two of many powerful men to come before them. Following the likes of John F. Kennedy, Bill Clinton, Newt Gingrich, and John Edwards, Strauss-Kahn and Schwarzenegger perpetuate a sick pattern in which powerful men live as though the rules don’t apply to them. Given this trend, cultural analysts have been asking two key questions.

First, what is the cause of this pattern? Why are so many men in power sexual cads? And second, how should we classify these sexual relationships between powerful men and powerless women? When a woman is economically or socially dependent on a man, is the relationship every truly consensual?

On a recent episode of NPR's On Point, Time magazine executive editor Nancy Gibbs responded to these questions by citing a new study on the effects of power in a business setting. According to the yet-to-be-released study, “The higher they rose, men or women, the more likely they were to consider or commit adultery." Social scientists theorize that this trend could be due, in part, to increased opportunity, but they also suspect power breeds a particularly blinding arrogance that borders on entitlement.

As these scandals continue to appear in the news, it would be easy for Christians to stand at the edge and look down. After all, any ideology that divorces one’s public and private lives is bound to fail. Perhaps the American public (as well as the French one) is getting what it asked for.

Then again, Christians are really in no position to judge. Not only is it common to hear about the moral failures of pastors and other church leaders in positions of power, but a pervasive addiction to pornography among Christian men and women is also symptom of it. In a country of free information, free time, and virtually unlimited access to technology, many Christians help fuel an industry that exploits women who are often poor and sometimes underage. To be sure, that is an abuse of power.

How, then, should we respond to this turn of events? Abraham Lincoln once wrote, “Nearly all men can stand adversity, but if you want to test a man's character, give him power.” Lincoln’s words, when read alongside the above cited study, remind us that worldly power is not a neutral entity. It has the potential to change an individual in the most fundamental ways. It can distort our vision by perverting the way we see ourselves and those around us. This means that Christians are to handle power with fear and trembling. Worldly power is not beyond the redemptive work of God, but it is a great seducer that has ruined the lives of men and women throughout history. We cannot be naïve to that reality.

Realizing that each of us is vulnerable to the trappings of worldly power, Christ offers Christians an important example. When tempted in the wilderness, Jesus rejected Satan’s offers of worldly power, opting instead for the invisible yet everlasting power of God. And in a scene that many theologians consider to be the clearest display of Jesus’ divinity on earth, Christ forsook his right to worldly power to hang on a cross instead.

Does this mean that Christians should not be people of influence? No. But it does mean that there is a crucial difference between the power of God and the power of man. The power of God does not create hierarchy and injustice. It does not require the trodding over of the weak for the exaltation of self. It is not threatened by the strengths of others and it is not a zero sum game. In the kingdom of God there is no scarcity of blessing and freedom. And the power of God does not require the slavery and subordination of others.

Christian theologian and martyr Dietrich Bonhoeffer once challenged the believers of his generation with the indictment, “Christendom adjusts itself far too easily to the worship of power.” Christians today do well to heed his warning. It is difficult to attain worldly power without being self-serving along the way. It is not impossible, but it is unlikely. That is why power manifests itself so similarly wherever it is found, both in the halls of national leaders and in our homes, both inside and outside the church, [and our public schools].

Let us therefore reject the lie that worldly power is more effective than sacrifice. It is tempting to accept the world’s way of doing things because power has proven effective. But as long as our measure of faithfulness is pure pragmatism and not conformity to Christ, we are sure to hear many more stories of men and women who fall victim to the powers and principalities of this world.

The Presence of the Kingdom of God Now

A Teachable Moment: The Perils of Rapture Theology

http://www.patheos.com/Resources/Additional-Resources/Teachable-Moment-Perils-of-Rapture-Theology-Roberts-Rao-05-24-2011.html?sms_ss=facebook&at_xt=4ddc2373fafb04c0%2C0

Christians should certainly question those who "prophesy" a specific date. Yet they should also question the underlying assumptions of rapture theology.

By Kyle Roberts

May 23, 2011

Editorial Note: This piece was co-authored by Patheos columnist Kyle Roberts and Adam Rao, who is Pastor of Teaching and Strategic Leadership at SafeHouse Church in Minneapolis, MN.

In the weeks leading up to May 21, Christians everywhere denounced Harold Camping's prediction that the world was coming to an imminent end. Many did so on the basis of Jesus' words in Mark 13, that "no one knows about that day or hour" except the Father. What remains troubling, however, is that many of those denouncements suggested that Camping was wrong about the date, but not necessarily wrong about the event itself. Maybe it's high time to reconsider the theology behind the very idea of the rapture. For some time, theologians (such as N.T. Wright and Jürgen Moltmann) have been pressing for a de-raptured eschatology to permeate the general Christian consciousness.

Rapture theology has captivated the contemporary public imagination. The most recent iteration was the popular Left Behind material. Prior to that, in 1970, Hal Lindsey's The Late, Great Planet Earth fascinated countless Christians. In contrast, contemporary evangelical theological scholarship found its voice, to some extent, as a counter to the sensationalist eschatologies of dispensational fundamentalism. George Eldon Ladd's influential work on New Testament eschatology moved evangelical theology away from a focus on literal fulfillment of end-times scenarios, especially literalistic readings of Revelation and "rapture" theologies connected to tribulation schemes. Yet within popular evangelicalism, fascination with the rapture continues to pervade preaching and teaching about the "end of the world." This is a problem.

Biblically, rapture theology finds its roots in 1 Thessalonians 4:15-17, with its language of being "caught up . . . in the clouds to meet the Lord in the air." N.T. Wright suggests, however, in Surprised by Hope,

When Paul speaks of "meeting" the Lord "in the air," the point is precisely not—as in the popular rapture theology—that the saved believers would then stay up in the air somewhere, away from earth. The point is that, having gone out to meet their returning Lord, they will escort him royally into his domain, that is, back to the place they have come from. (p. 133)

Moreover, while rapture theology retains the apocalyptic vision of the New Testament, it does so in precisely the opposite direction of the biblical authors (see Moltmann's The Coming of God, p. 159). Rather than seeing the apocalyptic as a reason to resist evil, rapture theology suggests that Christians are meant to escape this world and that the destiny of this world is destruction. In such a view, Christians will be swept off the face of the planet, leaving it to the devices of evil and the horrors of tribulation.

The biblical witness suggests exactly the opposite, that Jesus is already king and that his kingdom has already made inroads into this world, which will one day be ratified and confirmed (at his Second Coming). Tribulation is a past and present reality, and the church is called to endure it on behalf of the world and to stand up against it through the power of the Spirit. Rapture theology, in which Jesus will take his people away and leave the world to the devices and whims of evil, runs counter to the good news that the kingdom of God has already come in Christ (e.g., Mk. 1:14-15).

In contrast to rapture theology, a biblical eschatology:

1) Affirms the inherent value of the earth and motivates care for creation. Rapture theology suggests that we are "just passing through" this temporary dwelling place. Eventually we will escape this world and find our final home in an ethereal realm, a "heaven" filled with mansions and streets of gold. Again N.T. Wright helps to re-frame our expectations. God's plan is for "a new heaven and a new earth" (Rev. 21:1), what Wright calls "life after life after death" (pp. 148ff). Since the goal is the re-creation and redemption of this world, we have motivation to care for and cultivate it now.

2) Offers a compelling vision for resistance against evil, injustice, and all forms of oppression in the present world order. Rapture theology generates an "escapist" mentality whereby our best hope for dealing with injustice, wickedness, and hopelessness is to simply fly off to a perfect spiritual world unhampered by sin and finitude. Most harmfully, rapture theology sees injustice, oppression, and even natural disasters as predictive signs of the end of this life for Christians, rather than as the evil and discord they really are.

3) Redefines Christian mission as anticipation of and participation in the kingdom of God. Salvation, as Wright suggests, enables us to be witnesses to and signs of the ultimate salvation of the cosmos, as well as participants in that salvation (p. 200). That's why the biblical witness says that Christians are to be agents of reconciliation with those who do not yet know God and are to participate in the restoration of the cosmos (2 Cor. 5:20). In contrast, rapture theology suggests a sudden, disruptive end to that project, cutting off hope for reconciliation and renewal.

A de-raptured theology reorients evangelism and the meaning of salvation around the centrality of the kingdom of God. Rapture theology tends to use scare tactics—"Don't get left behind!"—that market individual salvation as an economic transaction rather than a new way of living justice, righteousness, and peace. A de-raptured evangelism is an invitation to embrace the reality of the Kingdom inaugurated by Christ.

Unfortunately, out of distaste for rapture theology, some Christians have swung the pendulum too far in the other direction. They focus everything on the present, believing that our world is what we make of it and that it is not only futile but even counter-productive to look to an apocalyptic Eschaton. Perhaps biblical eschatology resides not at either end of the spectrum, but somewhere in the middle. Only God can bring about the Kingdom, and Christians rightly await the second, and final, return of Christ (Col. 3:4). We look for his coming and long for the justice it will bring. In this sense, Christian theology should retain the apocalyptic (the hope that God is coming to make things right) without falling prey to fanciful notions of apocalypticism.

America is a nation imbued with eschatological consciousness. It's often how we talk about hope, change, and how we motivate action in the present toward a better future. As such, American Christianity will always be infatuated by and prone to predictions about the coming end. The recent media preoccupation with the doomsday, rapture theology of a well-meaning but deeply mistaken radio broadcaster is just the latest example. Christian leaders have a responsibility to remind people that we cannot know the "day or hour" and that it is counter-productive to speculate about it. They should also emphasize, however, that Christians should not seek to escape the world, but to embrace and engage it instead.

Kyle Roberts is Assistant Professor of Systematic Theology and Lead Faculty of Christian Thought, Bethel Seminary (St. Paul, MN). He researches and writes on issues related to the intersection of theology, philosophy, and culture. Follow Kyle Roberts' reflections on faith and culture at his blog or via Twitter.

Roberts' column, "Theological Provocations," is published every second Tuesday on the Evangelical portal. Subscribe via email or RSS.

Context, Context, Context

I continue to enjoy Roger's sense of humor (yes, theologians can be humorous!) as illustrated in these next couple of articles and thought the latter article would help to clarify the relative term of "evangelical" from Roger's earlier blog of a couple days ago (in this same blog section below).

- skinhead

**********

(A brief total explanation of American Christianity)
http://www.patheos.com/community/rogereolson/2011/05/26/a-brief-total-explanation-of-american-christianity/

by Roger Olson
May 16, 2011

Totally tongue-in-cheek! Blame it on the mountain air. But I think there’s some truth in it, especially when referring to upwardly mobile religious people:

Pentecostals want to be Baptists,

Baptists want to be Methodists or Presbyterians,
Methodists and Presbyterians want to be Episcopalians,
Episcopalians want to be Roman Catholics,
Roman Catholics want to be Pentecostals.

**********

Context is everything in understanding people (including me)

http://www.patheos.com/community/rogereolson/2011/05/25/context-is-everything-in-understanding-people-including-me/

by Roger Olson

May 25, 2011

A few comments responding to my post about the label “evangelical” and why I can’t give it up have stimulated me to think about and attempt to explain the importance of understanding people’s contexts.

I’ve often wondered why some people I admire and consider fellow postconservative evangelicals eschew that label and even sometimes criticize me and other postconservatives or progressives among evangelicals. I’m thinking of one person in particular. I won’t name him here. But he is a very well known progressive evangelical president of an evangelical seminary.

I’ve read him and heard him speak and I know his career well. The seminary he heads is noted as a progressive evangelical institution and his writings have demonstrated that he is open to new ways of thinking and often defends progressive evangelical thinkers like Rob Bell.

But he was adamantly opposed to our Word Made Fresh manifesto (about which I blogged recently and posted at my old blog). He wrote a column for Books & Culture saying we should drop the “post-” and just be conservative evangelicals. When we invited him to our first annual meeeting of the Word Made Fresh Forum he refused to sign the statement and criticized Stan Grenz and others of us who were trying to carve out some space for fresh and faithful evangelical theological reflection.

I had a hard time with that. And he’s not the only one. But when I sat back and tried very hard to understand I realized something. He’s a member of a mainline Protestant denomination that is drifting far to the left politically and theologically. As I thought about others who I consider progressive evangelicals who seem ambivalent and ambigous about their commitments I realized every one of them–people I think of as open and progessive among evangelicals but at the same time take very conservative positions publicly–I realized they ALL belong to mainline denominations that are dying out because of their liberalism (read “nominal Christianity”).

On the other hand, I have worked my entire career in contexts where fundamentalism is the main threat–not mainline wishy-washy-ness. I and some of my friends have to look over our shoulders for the heresy hunters who would love nothing better than to ruin our reputations as evangelicals–sometimes by lying about us. (Yes, as I’ve explained before, that has happened to me many times.)

Those other folks, who I think are, for the most part, right where I am theologically but refuse to join any movement to promote openness among evangelicals, are all looking over their shoulders at the ruins of their mainline denominations being destroyed by liberal theology. (By “liberal” here I mean like the mainline Protestant seminary president who I heard give a paper title “God and her survival in a nuclear age” at the end of which she said she didn’t really know anything about God. She was clearly using “God” as a cipher for nature to give a religious sound to her politically-driven agenda.)

I will name one person as an example of what I’m talking about. One of my theological heroes, someone who died recently and to whom I am dedicating a book, was Donald Bloesch. He was my mentor “from afar.” That is, when I was wavering theologically, reading him rescued me. He showed me how to be both evangelical and progressive. However, late in his life and career Bloesch took a turn–not away from his progressive evangelical project but toward outspokenness against radical religious feminism (including inclusive language about God) and panentheism, process theology, etc.

Why? I think because he saw his own denomination, the United Church of Christ, going down the tubes, so to speak, into vapid liberal mushyness. At least that’s how I think he saw it. He wasn’t very concerned about fundamentalism as it was no threat to him. He taught his entire career at a mainline Protestant seminary. Without giving up any of his progressive evangelical openness (e.g., authority of Scripture without inerrancy and a “big tent” view of evangelicalism), his main concern became the danger of liberal theology in mainline denominations. That was his context.

Others of us have found ourselves in total agreement with Bloesch and other progressive evangelical theologians and leaders but having different concerns because of different contexts. I got to know Don Bloesch toward the end of his career and we thought very much alike. But I didn’t share his passion to fight radical feminism because it didn’t exist in my context. And he didn’t share my passion to promote biblical egalitarianism, although he embraced it, because his context was way, way beyond that.

My thesis is that there are very many progressive, even postconservative evangelicals who won’t jump on that bandwagon or get with our program because they are mainly concerned with fighting extreme liberalism and radical theology in their mainline denominations. In other words, THEIR “conservative evangelicalism” is virtually synonymous with my “postconservative evangelicalism” but we are facing opposite directions in terms of the dangers we face.

In the overall scheme of things, meaning in the wider world of so-called “mainline Protestantism” (which should probably really be called “old line Protestantism” as Martin Marty says), I AM VERY CONSERVATIVE! Yes, you heard that right. I’m conservative. But context determines what those labels mean. I’M NOT CONSERVATIVE compared to the neo-fundamentalists in my religious social context. I AM CONSERVATIVE compared to the liberals and radicals so populous in the so-called mainline academy and denominational hierarchies. For God’s sake (I mean that literally)–I believe in the supernatural. I believe in the Trinity. I believe in the deity of Jesus Christ. I believe in the resurrection. I believe in hell! All that makes me a dinosaur among mainline Protestants. But just because I don’t wave the inerrancy banner high and believe in women in ministry I’m a “liberal” or “post-evangelical” among neo-fundamentalists in the Southern Baptist Convention and other conservative evangelical contexts.

So when I say I’m “postconservative” I MEAN among evangelicals who I see as having swung dramatically to the right in recent decades. I DON’T MEAN I’m not conservative at all. In certain professional societies, for example, I stick out like a sore thumb as what many of them would consider a fundamentalist! I mean I can no longer consider myself a conservative within my own religious milieu which is evangelicalism because the center has shifted so dramatically to the right since I was in a centrist evangelical seminary.

For goodness sakes, people! I’m a premillennialist!