Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Wednesday, July 13, 2011

India's Grassroots Revival


With its people turning to Christ in waves, India hosts more believers now than at any time in its 4,000-year history.

Tim Stafford
posted 7/08/2011

Shivamma stands in front of her house, braiding her little girl's hair. Her feet are bare, her sari is simple, and she is rail thin, but she speaks to visitors with boldness. She is the face of the new Christianity in India.

Shivamma's home is nestled inside a concrete storm sewer discarded by the factory where she and her husband work. The neighborhood, hidden in an overgrown back lot, consists of huge pipes lined up like mobile homes. Her family of four lives within 84 square feet.

For a Dalit and a woman, Shivamma is doing well. In traditional Hindu thinking, Dalits are not quite human, lacking the right to enter the temple, read, or eat with members of other castes. A person who touches a Dalit must immediately purify himself. (One church planter notes the awful exception: "When it comes to social life, they are untouchable. For rape, they are touchable.")

To be Dalit is much worse than being poor, for no matter how much education or wealth a Dalit accumulates, he or she remains polluted, a shame on the face of the earth. Dalits are like biblical lepers, except that in mainstream Indian culture, they cannot be healed. "Not even God can save them from pollution," the Catholic Dalit advocate A. Maria notes sarcastically.

But although Shivamma comes from generations of people accustomed to bowing and disappearing, she does not cringe any more. She came to the pipe village as a new bride 11 years ago, seeking to escape the jobless poverty of her home village. She and her husband together make $5 a day, more than most Dalits.

For three years she was barren.

Then, a young Dalit Christian named Bangarraju (most Dalits are known by a single name) came to Shivamma's home to pray for her. "I didn't know why he came or to whom he prayed. I thought Jesus was one of the gods." She conceived and gave birth to a son, and later had a second child, a girl. When her daughter was three months old, the girl became severely jaundiced, passing blood. Bangarraju came to them and prayed again, and the daughter was healed.

"I realized that Jesus is the living God," Shivamma told Christianity Today.

"We used to drink and every day we would fight, fight, fight. Jesus Christ brought peace to our family. I have no fear, because I have come to know the living God. I trust him."

An evangelist and church planter, Bangarraju began outreach in the pipe village in 1996. He taught illiterate children in an informal school that met under a tree. He arranged for weekly medical visits through his sponsoring organization, Operation Mobilization. For his first year visiting the village, Bangarraju said nothing about Jesus. It was three years before he baptized a convert. Now a large proportion of the pipe village follows Christ.

Over the years, Bangarraju did more than preach Jesus. He helped Shivamma and her husband learn the discipline of saving. The couple has managed to buy a house in their ancestral village. For the foreseeable future, Shivamma is happy to live in her pipe, rent free.

Yet for her children she dreams of much more: the education neither she nor her husband received. She is determined that they learn English and rise above the pipe village. "We don't want them to suffer as we have."

Opportunities Abound

With a new India rising up, a different kind of Indian Christianity is rising up with it. During a three-week journey across India, I discovered a vibrant, growing Christian community unfolding at the grassroots—a church thoroughly Indian, not Western.

The new-economy India is found in gleaming office towers where techsavvy Indians compete in a global market and climb the corporate ladder. The newly Christian India is found mostly at the bottom rung of society, among men and women like Shivamma, typically poor and illiterate "broken people" (the literal meaning of Dalit). Numbering 140 million or more, Dalits and Tribals (a grouping similar to the Dalits) have begun to shake the foundations of India's social order. They think in ways their ancestors never could have imagined. More of them are following Christ than at any other time in India's history, ministry leaders told CT.

India's church has grown and is getting larger. It now comprises over 70 million members, according to Operation World. That makes it the eighth largest Christian population in the world, just behind the Philippines and Nigeria, bigger than Germany and Ethiopia, and twice the size of the United Kingdom. Unlike believers in those countries, however, India's Christians live among one billion Hindus.

Opportunities for spreading the Good News seem to be everywhere. Operation World counts 2,223 unreached people groups in India, over five times as many as there are in China, the next most unreached nation. "India, Afghanistan, and Pakistan make up the largest concentration of unreached humanity in the world," says Operation World's Jason Mandryk.

Across the vast nation, a visitor hears of unprecedented numbers of people turning to Christ. Operation Mobilization, one of India's largest missionary groups, has grown to include 3,000 congregations in India, up from 300 in less than a decade.

A hospital-based ministry in north India has seen 8,000 baptisms over the past five years after a decade of only a handful. Operation World's detailed statistics show that the Indian church is growing at a rate three times that of India's Hindu population.

Many Indian Christians say that doors closed
for centuries are swinging open.

The 2001 Indian census placed Christians at just over 2 percent of India's population. But currently, Operation World puts the figure near 6 percent and notes that "Christian researchers in India indicate much higher results, even up to 9 percent." Many Indian Christians say that doors closed for centuries are swinging open.

No one can be certain of such trends in this vast and complicated country. Religion statistics are poor, and enthusiastic reports from mission organizations may reflect only local conditions.

Todd Johnson, director of Gordon-Conwell Theological Seminary's Center for the Study of Global Christianity, says he has opted for more conservative estimates than Operation World's. The center's Atlas of Global Christianity estimates 58 million Indian Christians, not 70 million. Most of the difference lies in Operation World's "unaffiliated" category. The unaffiliated may be part of independent fellowships, or be "insider" Hindu or Muslim followers of Christ.

Nearly all reports of rapid growth come from independent mission and church groups. "I'm waiting to see how they settle," says Johnson. "It's a very volatile situation. Exciting things are happening. That's real. Our methodology is to wait and see, and do our best to track it. But it is remarkable. Everybody agrees with that. It is something new in the last ten years, especially in the north."

"Everybody knows about the massive scale of growth among Dalits," says Mandryk. "That was most of the growth for a few years. Now we see signs of growth in the middling castes and among the under-35s. There's a new dynamic for the urban, educated generation. There's growth happening in upper castes as well."

Though growth rates have not reached what they did in China during its peak growth period of the 1970s and '80s, "it could accelerate," Mandryk says. "It's shifting through the gears and starting to pick up speed. The diversity of castes, areas, and backgrounds is a big factor. Church growth is no longer locked in to Dalit and Tribal groups."

Pushed to Plant Churches

Whatever the growth rate of India's church, India is unquestionably in the midst of rapid social and economic changes. Such transformations contribute to the breakdown of religious traditions, especially India's caste system.

"Hinduism is a tool to keep us oppressed," says T.V. Joy, a church planter in north India. "The gospel is a message of deliverance, not just for heaven. It is a message of freedom. The truth is that God made man in his image." That claim, Joy asserts, undermines traditional conceptions of caste.

Caste, what scholar Kancha Ilaiah calls a "spiritually constructed social system," remains omnipresent in India. At the top are the Brahmins, the only people traditionally allowed to serve as priests. Below them are traditional castes for soldiers and businessmen. These "upper caste" groupings comprise only 15 percent of the population but their members dominate society.

Under them are the Other Backward Castes (OBCs), poor farmers and servants who make up almost half the population.

Below the OBCs are the Dalits, condemned to polluted occupations and lives. Dalits and Tribals make up almost a quarter of the population, and most remain destitute and illiterate. They, more than any other group, have found their way to Jesus.

Through community development, Indian missionaries
demonstrate that Jesus is more than another god to worship.

Somewhere between 70 percent and 90 percent of Christians in India are Dalits. When Dalits become believers, they reinforce the stigma of Christianity as a Dalit religion, worthy of contempt from all other groups.

Caste discrimination exists among Christians too, even between Dalit sub-castes. "The Brahmins have a religion that has gone into the minds of the victims," says Y. Moses, a Dalit activist." 'All one in Christ' is theoretically correct, but practically it is not true. We are not all one in Christ."

Most Indian Christians indicate that their churches have great challenges. Materialism, discrimination, leadership quarrels, and lukewarm faith are all evident. When asked why Indians are coming to Christ in remarkable numbers, leaders point to the work of the Holy Spirit. Then they mention critical factors that undermine traditional Hindu beliefs while making more Indians open to change:

Urban growth: India has 43 cities that are home to over 1 million people. (The U.S. has 9.) Two-thirds of Indians still live in rural villages, but even villagers are touched by cities, because their children migrate to cities to work. Cities have social fluidity. People of all castes mingle in new ways, and caste identity is less important. Prejudice endures, but it is subtler. Dalits, Tribals, and OBCs can and do rise to the top in urban areas.

Globalization: Upper-caste Brahmins still dominate business. But multinational corporations hire Indian nationals based on their skill and education, not caste identity. The service sector is growing quickly. A Christian ministry in north India trains air conditioning technicians. Its graduates, nearly all from lower castes, land jobs with multinationals more interested in effectiveness than caste and family ties.

Education: "Thanks to the missionaries, because they democratized education," says Dalit advocate A. Maria. Many of the best schools in India are private Christian institutions founded by missionaries. No surprise: wealthier (and thus high-caste) students often dominate these schools. Still, many Dalit, Tribal, and OBC students have profited from Christian institutions. Indian mission agencies are starting new schools, including English-medium schools, and students are flooding in. In the new India, mastery of English and high academic credentials trump caste. After the United States, India has the world's largest number of English speakers.

Democracy: India has had more than 60 years of multi-party elections. In 2009, nearly 60 percent of the 714 million electorate cast ballots to elect a new parliament. Some Christian areas had huge turnouts. For example, northeast India's Nagaland, home to a high percentage of Christians, recorded a 90 percent turnout.

New missions: India stopped giving visas for foreign missionaries in the 1950s. This decimated Christian hospitals and schools, which relied on foreign skills. But gradually the number of Indian mission agencies has grown. In 1971, there were fewer than 20 Indian mission agencies. Today there are at least 200. An Indian missionary often must learn a new language and an unfamiliar culture far from home—a task as daunting for an Indian as it would be for an American. Yet Operation World counts more than 80,000 Indian missionaries, most serving cross-culturally.

Persecution: When Hindu fundamentalists won national elections in 1998, they brought an assertive Hinduism that fostered anti-conversion laws and persecution of Christians. Public evangelism became nearly impossible. Indian missionaries retreated from street preaching and public rallies, and instead settled in single locations to open schools, offer economic development and training, and plant house churches.

"God pushed us into church planting," says Operation Mobilization's Alfy Franks. But church planting often goes with other activities like microfinance, education, and medical care. India has thousands of gods and plenty of spirituality; a purely spiritual appeal does not necessarily communicate.

Through community development, Indian missionaries demonstrate that Jesus is more than another god to worship. He is the Lord who transforms life. For poverty-stricken and oppressed Indians—indeed, for Indians of all castes—that message of transformation appeals powerfully.

Health Plus

Newly formed indigenous Christian missions are turning fresh attention to traditional Hindus, many of whom live in the Hindi-speaking heartland of northern India. This north-central region of India has highly fertile land that supports a population of 340 million people.

In Uttar Pradesh, M. A. Raju, a Christian neurologist, heads the Mujwa Mission Hospital. Raju is convinced that this most densely populated region of India is the key to its future. His strategy for spreading the gospel is centered on providing quality health care and basic education for the poor.

Raju has a deep brown face fringed with an ice-white beard. Born in south India to a family of Christian doctors, Raju trained at Vellore, a well-known Christian hospital. Doubting his childhood faith, Raju spent years searching for a belief system that would sustain him. He pondered the great Hindu epics, practiced yoga, worked a stint with Mother Teresa in Kolkata, and studied Islam. His greatest influence turned out to be Francis Schaeffer, the late Christian author and apologist whom he first read in medical school and later spent a summer with at Schaeffer's retreat in L'Abri, Switzerland.

Raju carried his questions on to Israel, where he worked in a Christian hospital for Arabs. There he met a Scottish nurse who was struck by his kindly way. "He was the first really Christian doctor I had ever met," Rani says with a smile. Raju settled his remaining doubts, married Rani, and moved to England. He became a highly successful neurologist while working on the side to integrate psychology with Christian faith. He offered seminars on pastoral counseling to groups all over the United Kingdom.

He was pulled back to India, first raising money for missions, then becoming involved in planning and strategy. Finally in 1991, he and Rani moved to India with their four English-born children. Seven years ago, he took over Mujwa, a sprawling mission hospital that was about to shut down after a long decline. Raju could not bear to see it lost. "Wherever missionaries have gone, whatever their mistakes, the Holy Spirit is there. It's very difficult to get a beachhead. I didn't want to give it up."

The hospital's buildings were in disrepair, and local hostility was high. Several times fundamentalist mobs invaded the grounds, beating up staff. But Mujwa, while still ramshackle, is on the upswing. The hospital first concentrated its resources on basic medical care for the most poor. Soon, other ministry opportunities popped up. The grounds serve as a training center, preparing hundreds of primary school teachers and church planters, and offering vocational training—for electricians, air conditioning technicians, tailors, dental technicians, and others.

Holistic Model

Today, everything at Mujwa is geared to spiritual, social, medical, and economic transformation.

A visit to a nearby village takes me to one of Mujwa's informal primary schools. Traveling on narrow roads through lush fields, we reach an unpaved track that ends at narrow streets snaking between mud houses. On open land next to the village, boys play cricket with handcarved bats. Since this is a school day, their presence indicates how little the village values education.

'Jesus came in a dream and said to me, "Don't worry, I will make your
people come up." '—Tissani, a Dalit teacher

But the government schools are terrible, everyone says. The teachers are often absent and show little interest in students' welfare. Mujwa offers to help villages start a school if they provide a teacher—a villager who has a high-school education and a good reputation.

Mujwa does not seek Christian teachers, because the few who identify as Christians are often alienated from the village. Rather, Mujwa offers two months of teacher training that includes immersion in Christian teaching and worship. Most of the time, they say, teachers begin to follow Christ during their training. The 220 teachers who have stuck to the job get tremendous respect in the village because of their role. And they begin to bring others to Christ.

Such inclusive approaches have met a tremendous spiritual openness. Evangelists saw only a handful of baptisms around Mujwa in the previous generation. They have seen 8,000 in the past five years. 
The school meets in a mud-brick, tin-roof shed that cost $1,200 to build. Most of Mujwa's 100 schools meet under a tree. They all want a building like this one.
Outside the building, 50 ragged children sit on plastic mats, learning their alphabet by chanting out letters. Inside, two more classes are at work. They use simple paperback workbooks provided by the government.
The head teacher, Tissani, is a young woman who finished high school and is pursuing a bachelor's degree. Tissani is a Dalit who married into the village from another village three miles away. She has two boys under age 3, and has taught at the school for three years.
Tissani says many children in the village are not attending school. During teacher training at Mujwa, she developed a deep burden for them. "I had a dream," she says. "Jesus came in a dream and said to me, 'Don't worry, I will make your people come up.'?" She came to believe there is one God, Jesus, whom she seeks to follow.
Asked about her hopes for the school, she has a ready reply. "I want to see all the children become educated like me. And when the girls get married into every village in this area, I want them to start schools like this one."
A smaller village a few miles away is primarily Muslim. Local Muslims do not object to their school teaching Bible verses; they are pleased that their children receive a moral education.
The head teacher is a Brahmin widow who volunteered to help. "But we only work with Dalit children," Raju told her. She said she would be happy to teach Dalits, and started her school under a tree. The woman was baptized as a Christian and now leads the local house church. "This is the new India," Raju says.
Spirit of Change
According to Christian tradition, the apostle Thomas brought his faith to India in the first century, and an ancient church certainly existed in south India centuries before European missionaries arrived in the 1700s.
For generations, Roman Catholic and Protestant missionaries have witnessed to their faith. Yet despite much hard labor and many hopes, the Indian church has remained a tiny percentage of the population.
Sometimes, because of abuses, Western Christians shy away from social programs. They take for granted the possibility of economic progress and think it has little to do with faith. In India, however, such programs make the full implications of Christian faith visible. If God made every human being in his image, and if he loves the world, then humans are surely meant to thrive—just as they did in the Garden.
Today, broad economic and cultural reforms are sweeping Indian cities, and villages feel the spirit of change. Indians are choosing new ways of life—and many more are embracing the gospel and following Christ. Researchers agree that India has more Christians now than at any other time in its 4,000-year history.
Tim Stafford is a senior writer for Christianity Today based in northern California. John Stott Ministries has provided a grant to Christianity Today for reporting on international issues.
Copyright © 2011 Christianity Today. Click for reprint information.
Related Elsewhere:
A Christianity Today audio slideshow on India is available via YouTube.
Previous CT coverage of India includes:
Dead Space: Christians Demand Burial Land in Crowded Kathmandu | Nepal's Supreme Court due to rule Monday on Christian and Hindu lawsuits. (April 8, 2011)
Radicals Rejected | Orissa Christians breathe easier after election defeat of Hindu extremists. (June 22, 2009)
Terror in Orissa | It's time for India to start acting like the world's largest democracy. (October 9, 2008)

Additional coverage of India from Christianity Today's blog Hermenuetics includes:
The Lost Girls of China and India | Why so many baby girls are being killed in the world's two largest countries. (June 29, 2011)
India: It's Complicated | By sticking to her ashram, Elizabeth Gilbert misses out—and so do her readers. (August 12, 2010)
First Dalit Woman Elected to India Parliament | Christian groups hope Meira Kumar will raise profile of India's Untouchables. (June 15, 2009)


Saturday, July 9, 2011

How Emergent and Evangelical Churches See Themselves in a World of Servitude and Politics

To Kyle's article below I can only applaud his wisdom and humble understanding of what the church of God truly is. Well done!

R.E. Slater
July 9, 2011
* * * * * * * * * *

No Power? No Problem: Reflections on Evangelicals and Influence
http://www.patheos.com/Resources/Additional-Resources/No-Power-No-Problem-Kyle-Roberts-06-29-2011?offset=0&max=1

by Kyle Roberts
posted June 28, 2011

Is evangelicalism losing influence in the United States? Yes, answer a majority of Global North evangelical leaders surveyed at the recent Lausanne conference on evangelism.

The suggestion is not a shocking one to anyone familiar with the ebb and flow of the movement in its contemporary forms. But the gloomy outlook of evangelical leaders provokes a good bit of reflection (in particular when you compare the pessimism of Northern hemisphere evangelicals to the optimism of their Southern hemisphere counterparts).

A majority of global North evangelicals (54%) believe that in five years the situation for evangelicals will be either worse than now (33%) or about the same as now (21%). By comparison, 71 percent of leaders in the Global South believe the state of evangelicalism will improve. Yet the finding that most fascinates me relates to perceptions of evangelicalism's influence. In the North, only 31 percent of leaders expect to see evangelical influence grow, compared to 66 percent who expect evangelical influence to diminish. In the South, 58 percent expect an increase while 39 percent expect a decrease in influence.

What shall we say to this?

As Samuel Johnson noted, "When a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully." A perception of impending doom or coming decline forces those invested in that declining movement to gather their thoughts, re-focus their vision, and change course as necessary.

When the picture is accepted for what it is, rather than explained away as a series of anomalies or misinterpretations of data, then people can begin to shape creative solutions and re-imagine their future.

The question cannot simply be: How can evangelicalism recover its social influence? For one thing, the definition of the term evangelical is no longer stable. What counts as evangelical, on what basis, and who decides? The increasing ethnic diversity of American evangelicalism is complicating the picture. New studies show increasing diversity in how evangelicals, particularly younger ones, approach social issues, with homosexual marriage being the obvious current example. With such diversity underlying the movement, how can its social influence be measured?

But a deeper question remains. Could a decline of evangelical influence be a good thing for the gospel?

What is the task of the followers of Jesus? What is our vocation? Jesus said it is to be "the salt of the earth," the "light of the world," and a "city on a hill" (Mt. 5:13-14). Evangelicals have often brought to these images the assumption that saltiness and brightness = power as a voting block and a lobbying force. But those assumptions misconstrue the nature of the ecclesia, the gathering of disciples that seeks to follow Christ in the world and that understands its calling to suffering on behalf of and for the church (Col. 1:24) for the sake of the world (Mt. 28).

We too often measure the role and influence of the church with the barometers of the modern corporation or political program, barometers that are foreign to Jesus and the gospels. We too often gauge "success" by the extent to which our collective voice reinforces a particular, homogenous vision of life and minimizes our discomfort with difference and otherness. Evangelicals have too often seen ourselves as purveyors of a product or an ideology. Perhaps the better way to conceive of the church's identity and mission is as a diaspora: a scattered faithful remnant who seek to be servants of the gospel through the loving, gracious, non-coercive acts of witness. We are called to live out the implications of the gospel with humility and hospitality, pointing to the source of hope in Jesus.

Perhaps the evangelical church in the United States should embrace a decline of social influence in order to be God's elect who suffer in and for a broken world. When the church as an institution is perceived as powerful, it is often prone to triumphalism, exclusion, and self-preservation. As Karl Barth reminded us, the vocation of Christians and of the church is simply to serve the world by witnessing to the gospel. Since Pentecost, there has always been a historical church (in whatever form) to serve in this way. God uses the Church (including evangelical churches), but he doesn't require it. As Barth put it, "God does not belong to the Church" (The Epistle to the Romans [Oxford 1933, trans. Hoskyns], p. 339).

In the midst of this mainly gloomy picture of the Church lies a hopeful point: it is precisely because of its guilt, its transience, its negative instrumentality that the church plays a central role in God's economy of revelation, salvation, and reconciliation in the world. The way forward is to give obedient witness to the paradoxical reality of God's grace as manifest in the life, death, and resurrection of Christ.

It is not for us in the North to surmise what Christians in the Global South should make of the optimism of their leaders toward the future of their evangelical movements and their influence in society. But here in the United States, perhaps we should embrace the apparent impending decline in social influence as an opportunity to follow Jesus to the margins of society. Furthermore, perhaps we should embrace an increasing diversity within evangelicalism itself as a fruitful development toward serving a complex, variegated world.

North America sits at the center of a shift from modernism to postmodernism to whatever comes after that (if that hasn't already come). Ours is a world shot through with plurality and difference, fragmentation and fissure, indeterminacy and openness. How can we speak the gospel into a world bereft of unity, stability, meaning, and hope? Only through the posture of witness and "faithful presence," a presence that is self-consciously fragile enough to engage the world without breaking it further. We are pots of clay. We are witnesses to the Gospel of grace. That's all.

The Church is vastly bigger than evangelicalism. And the kingdom of God is bigger than the Church. This means that any decline in evangelicalism's power and influence does not signal the end of God's work. But it may be that through recognition of our declining influence and by the practice of witness we can find God at work in us and through us in greater ways than we could have imagined.

Kyle RobertsKyle 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.



A Leap of Truth, Part 1: Evolutionary Creation


June 29, 2011

I will be adding articles pertaining to both theistic evolution and creationism within the science sections of this emergent blog beginning with Biologos' Leap of Faith series. For myself, I am not concerned with having an immediate answer within this arena. I believe God created the world but the how, the processes he used, the when, and the time it took, seem to have blurred in the face of the more advance theories of evolution, the latest cosmological and geological discoveries pertaining to these theories, and the quantum projections occurring in math and physics at the center of all of this. At this point, I prefer the idea of Creationism but am willing to examine the arguments for Theistic Evolution as counterpoint without the need to crucify or bury either one.


How these issues pertain to emergent Christianity comes in several ways. Postmodern Christians seem more willing to consider the latest discoveries and theories of science without becoming alarmist; they are more willing to rethink and adapt traditional biblical theories to those discoveries - especially as pertaining to the ancient biblical creation story's understanding's both then, in the ancient mind, and now, in the (post)modern mindset; emergent Christians seem to be characterized with a patient study and examination of seminal biblical issues through the careful re-framing of relevant questions (as well as answers) in light of newer discoveries; and they seem to have the quiet assurance that through all of this God is God, and man is but a finite being, as he attempts to look back in time to the birth of both his and the world's origins as he posits viable corollaries and theories of God's creation.


In contrast, my experience with evangelical Christians show an immediate need for Creation-based answers (whether real or forced); seem more skeptical with science's advance discoveries and resultant theoretical suppositions as pertaining to biblical creation; are more easily alarmed by non-traditional interpretations to the biblical record; refuse to acknowledge or incorporate advancements in forensic language development, psychological/sociological anthropological studies, and philosophical issues (sic, currently post-continentalism for one) as pertaining to man-centered spiritual issues; they prefer to cling to traditional religious arguments and interpretations; and refuse to be satisfied with framing open-ended questions that give no conclusions to the Genesis record.


Hence, it is my purpose here to proceed without regard to evangelic fears and beliefs knowing that our faith is still as real, as vibrant, as necessary, regardless of either traditional religious skepticism or the agnostic/atheistic response of non-Christians. For our Creator God is (I am who I am), as is his active relationship with his creation, and is supportable regardless of religious or irreligious groups and spokespersons denying either contrarywise or otherwise.


- skinhead

**********

June 29, 2011

Hello everyone,

My name is Ryan Pettey, and I am a documentary filmmaker who has been amazingly blessed to work on a feature-length documentary over the last year and a half called A Leap of Truth.

With A Leap of Truth, we wanted to put something proactive on the table that could help motivate an elevated conversation about the “war” between science and faith. It was our goal to help Christians see (and accept) the complexity of the issues raised by modern science, as well as help them to courageously engage with the theological conversations happening within the sphere of Christian culture today. We wanted the film to address the topic hermeneutically, historically, and socially in order to gain a better perspective on the issues, and, hopefully, address some of the fears (justified or otherwise) concerning what science is telling us about our physical origins.

Personally, this project has been a spiritual shot in the arm and has whole-heartedly reignited my walk with God. I have been truly humbled by my opportunity to speak with so many incredible theologians, scientists, biblical scholars, and authors. As a result of this project, the book of Genesis has become more alive and more dynamic than I had ever allowed it to be. It is my hope that this film will both challenge and inspire people of faith, no matter where they are on their journey, to revere the complexity of God both through his word and his creation.

Through the BioLogos Forum, I will be posting a few short, topic driven clips from the film in the coming weeks as conversation starters

This first clip titled “Evolutionary Creationism” poses these particularly important questions to the Evangelical Christian community:
  1. John Polkinghorne says, “The doctrine of creation is not about how things began, it’s about why things exist.” What does this mean?
  2. Is it reasonable that God’s method of creation would be an unfolding process such as evolution? In other words, does an evolutionary process uphold God’s character as revealed in the scriptures? If so, how?
Thanks for watching!
Ryan Pettey
Director
 A Leap of Truth

A Leap of Truth - Evolutionary Creation

http://biologos.org/blog/a-leap-of-truth

Click link above to view video


“Evolutionary Creation” Transcript


Dr. John Polkinghorne: “The doctrine of creation isn’t about how things began, it’s about why things exist, what holds the world in being. The Christian belief is that it is the will of God that holds the world in being.”

Dr. Jeff Schloss: “No matter how you think the creation began and the process of the emergence of life occurred, if you are a Christian, you believe that God is mightily hands on.”

Dr. Alister McGrath

Dr. Jeff Schloss

Reverend Dr. Lincoln Harvey

Dr. Jeff Schloss: “Well, why does God use history to achieve his purposes? Why not just have created everything right to begin with? And then, if it were made wrong at a point in time by Adam and Eve falling, why not just have Christ die right there in the Garden and have salvation? Why wait thousands of years for the revelation of Christ? And we don’t get to have the answer to that.”

Reverend Dr. John Polkinghorne: “That shows us that God is patient and subtle, that God is prepared to create through process, unfolding process, rather than through just divine magic decree.”

Dr. Jeff Schloss: “If you believe that every kind of living organism was supernaturally created by God, then, in one sense, every organism is unique, and the cheetah is the fastest organism, and the redwood tree is the largest organism, and they are all specially and supernaturally and distinctly created by God; they are all unique. If you believe in common descent and believe in evolutionary theory, then there is a sense in which no organisms are unique to the extent that they can be explained by the common mechanism of mutation and selection. When we look at human beings, human beings do things that, as of yet, are actually not adequately explainable by the common mechanism of genetic mutation and natural selection.”

Reverend Dr. Michael Lloyd: “What Mother Teresa did on the streets of Calcutta is not evolutionary useful. It is taking limited resources and giving them to people who are dying. That is not, from a survival point of view, useful. And yet, most of us think, that it’s a rather good thing.”

Dr. Jeff Schloss: “This is not a God-of-the-Gaps argument attempting to prove that there is a miracle or supernatural causes at work—that actually might be the case. But it might also be the case that there are natural causes at work, designed by God, not operating in other organisms, unique to human beings. Right now, evolutionary theory actually gives content to and illuminates the reality of human uniqueness. E.O. Wilson says that this capacity that humans have for unusual degrees of cooperative sacrifice is the culminating mystery of all biology.”

Dr. Richard Colling: “So when we talk about evolution, it is really not a matter of death and destruction imposed upon humanity and all forms of life. Evolution, from a geneticist standpoint, is really a game about probability and potential and hope and possibilities—the same thing that the New Testament says that Christians should be all about.”

Dr. Kerry Fulcher: “In Colossians, it tells us that in him all things hold together. I think God’s creation is continuing to unfold. As it continues to unfold and as we have new species that are being generated, that is not in absence of God’s creative power. Creation is not this one time deal in the past, but God is intricately involved now.”

Dr. Jeff Schloss: “There is a fabulous and profound thematic continuity to the history of life: for example, the transition from primitive prokaryotic cells to eukaryotic cells, the transition from single cells to multi-cells, the transition from asexual, basically clonally individually reproducing organisms, to sexually reproducing organisms that have to do it together, the transition from individual to social organisms. Well, there is really no other way to put this, it is progressive. It is exactly what we would expect if a God, who we already believe on the basis of the sacred history of redemption described in scripture, is also involved in incrementally achieving his purposes over the entire course of history.”

Reverend Dr. John Polkinghorne: “And when you come to think about it…if the nature of God is love, as Christians believe, then I think that is the way you would expect the God of love to create, not through just brute power, but by the unfolding of fruitful potentiality.”

Dr. Darrel Falk: “If people think because of scientific evidence, ‘my Christian faith doesn’t stake up anymore’—that day needs to end. All of the richness in life that I know is because of my relationship with God, and so I don’t want people to miss out on that. I don’t want people abandoning the faith because they find out that evolution is really real. It is God’s truth. So here we have this segment, this all-important segment of God’s people, who are out of touch with God’s reality. I mean, it is God’s universe! This natural world is God’s creation—and so the people, who especially need to be in touch with God’s reality, are off in a corner.”

True Religion or True Faith?

True Religion      


by J.R. Daniel Kirk
posted July 8, 2011


For a chapter whose overall title is “The Revelation of God as the Abolition of Religion,” there sure is a lot Karl Barth managed to sneak in that sounds rather in favor of [the] said institution. For example: [there is] a whole subsection entitled, “True Religion” (§17.3).

Barth takes the human dimension of our religious expression quite seriously. For [to live in] this [present] world as it is - to take the human dimension seriously - is to take the sinful human dimension seriously. And so, for religion in general, as for persons in particular, the only way to stand approved before God is to be justified, forgiven, and so-wrapped-up-into-a-process-of-putting-on-display-the-story-of-Christ in sanctification.

Christian religion becomes true, not simply because it “is,” but because God adopts it and sanctifies it and speaks-to-it-and-through-it; thus, the Christian religion is a recepient of God’s grace. When KB was talking about religion as unbelief, Christianity was not excluded, in principle, from that word of judgment. “Christian religion is true only as we listen to the divine revelation” (326).

Barth suggests that in striving to hold up Christian religion itself as the source of our confidence, we lose out on the very confidence we seek to take hold of. In a manner analogous to the weakness of looking to ourselves as proof positive of God at work in the world, taking hold of Christian religion will prove vacuous. Instead of taking hold of the religion, we [are to] take hold of the revelation of God in Christ - this turning from religion to the thing revealed is the way in which to hold to a proper confidence that the religion itself is faithfully participating in the work of God.

In this section, Barth gives a magnificent account of the history of Christianity as it has positioned itself over against other religions. To claim it is better on the same basis by which all religions are judged is to sell the farm. Apologetics of superiority belie the Christian confession that “grace is the truth of Christianity” (333); i.e., the self-giving grace of God in Christ.

In the end, the reality of simil justus et peccator applies to the church as well: not as a cop-out and a means to escape the pursuit of holiness, but as a confession that the church as such will never show by its history that it is, as a religious institution, superior to the world around it. The church is continually judged by its willingness to accept that its whole existence is a continuing work of grace. In light of this revelation it is judged for its failure and called afresh to live in a manner pleasing to God.


Friday, July 8, 2011

How to hide a lie in the truth (via the Marx Brothers)

http://peterrollins.net/?p=2899

by Peter Rollins
posted July 4, 2011

While exploring the inner workings of language the theorist Lacan once offered a fascinating and deep reflection on the tracks left by different animals. He noted that most animals simply leave tracks in their wake; tracks that can act as a sign that they have passed that way. As such a hunter can look at these traces and work out where the prey will be.

There are however a few animals that cover up their tracks in an effort to efface the sign that would point to their location. In these situations a hunter must look very carefully to try and find the effects of this erasure.

And then there are a select few that make false tracks. Tracks designed to fool a hunter into going the wrong direction. Here only a hunter with a specific knowledge of the prey will know that the tracks they see are a sign that the animal did not pass that way.

However there is another, even more sophisticated, level than this. One in which the real tracks are intended to signal that the animal has not gone in the direction they suggest (a strategy that perhaps only animals of language – e.g. humans – can enact).

These different levels can be listed as such,

- The tracks are real and accurately direct the hunter (erased tracks fall into this category as long as there is some evidence of the erasure)

- The tracks are unreal and attempt to misdirect the hunter

- The tracks are real and attempt to misdirect the hunter

In short the third level refers to the possibility of employing the blatant truth in order to mislead the one looking at the sign.

To understand how this works take the example of a religious leader who is part of a community that actively holds repressive/naive views regarding such things as gender roles, gay and lesbian rights, biblical interpretation and scientific reflection. If the religious leader actually holds such views themselves they will quickly attempt to justify the churches position in a variety of (often contradictory) ways. However there is a more interesting phenomenon whereby the leader fully and freely acknowledges the repressive positions held by their community.

What is interesting about this position is how their willingness to admit that they materially participate in a repressive community operates. For when one speaks to such a person one is generally led to think that they are not what they fully claim to be. The honesty causes one to think that they are other than what they are. We are led to think that their intelligence and ability to admit the dark underbelly of their community means that they are better than the community they are part of, that they should not to be overly identified with that community and perhaps even that they must be trying to influence it for the better.

In such situations we would do well to take Slavoj Žižek’s advice and hold tight to the wisdom of the Marx brothers when they say,

This guy may act like an idiot and look like an idiot, but don’t be fooled; he really is an idiot