BLENDED WORSHIP & Sharing our homes & lives creates more unity than sharing a pew #BiblicalTheology

by Bob Whitesel D.Min., Ph.D., 10/26/17.

A biblical theology of worship.

Churches often want blended worship services because they seek to create cross-cultural understanding and unity. But, while earning my PhD in intercultural studies at Fuller Sem., I came to believe a Biblical theology of worship does not include creating unity.

Do we try to make worship do too much?

Because we feel we only have people for 1 hour on Sunday morning, we cram too much into that one hour.  That one hour becomes announcement time, unity-building time and worship time.  If that is the case we should call it the “Communication – Unity– Worship Hour” 😉

My goal is to get back to a biblical theology of worship which includes encounter, more than unity.  Theologically I think that unity and encounter are mutually exclusive (see the excerpt from The Healthy Church: Practical Ways to Strengthen a Church’s Heart (2013, below).

Sharing our homes & lives creates more unity

If you’re there to encounter God, you’re not going to spend time encountering your neighbor. Jesus created unity usually over meals.

Thus, I would suggest that sharing our homes and our lives creates more unity than sharing a pew.

Here are some thoughts I’ve written with more detail in The Healthy Church: Practical Ways to Strengthen a Church’s Heart (2013).

“… the Hebrew word for “worship” implies God-directed, not neighbor-directed reconciliation.(Footnote 1)”  p. 64

(Footnote 1) The Hebrew word for “worship” means to come close to God’s majesty and adore Him. It carries the idea of reverence, respect and praise that results from a close encounter with a king, see Francis Brown, S. R. Driver and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament Based Upon the Lexicon of William Gesenius (Oxford, UK: Clarendon Press, 1974), p. 1005. Thus, worship should not be about fellowship (the New Testament Christians had meals for that), but rather worship was to be about personal communing with God. This reminds us that worship should be about connecting with God and not about creating friendships among people (we have time before and after “worship” for getting to know one another in “fellowship” halls and in common areas). Making worship into a fellowship among humans, robs its place as the supernatural intersection between humans with their heavenly Father. We shall discuss the Multicultural Blended Model shortly, but I have noticed in most blended models I have attended, that supernatural connection is not the focus or their aim, but rather unity is the objective. While the later goal (unity) is needed, it should not be attained at the expense of worship which is primarily intended as a environment in which to connect with God.  p. 158

CALVINISM & SBC Seminary President: Calvinsts Be Gone! via #ScotMcKnight

by Bob Allen, Pathos, 8/10/17.

A Southern Baptist seminary president said Nov. 29 that Baptists who adopt Calvinistic theology and practice ought to consider joining another denomination.

“I know there are a fair number of you who think you are a Calvinist, but understand there is a denomination which represents that view,” Paige Patterson, president of Southwestern Baptist Theological Seminary, said at the close of Tuesday’s chapel service. “It’s called Presbyterian.”

“I have great respect for them,” Patterson said. “Many of them, the vast majority of them, are brothers in Christ, and I honor their position, but if I held that position I would become a Presbyterian. I would not remain a Baptist, because the Baptist position from the time of the Anabaptists, really from the time of the New Testament, is very different…”

“If God has chosen, actively or passively, before the foundation of the world to place the reprobate unconditionally into a category from which they can never possibly escape, then this is, as even Calvin admitted, a dreadful decree,” Patrick said. “I will never forget the first time a Calvinist looked me straight in the eye and said God does not love everybody. I was speechless, and frankly, that doesn’t happen much.”

Read more at http://www.patheos.com/blogs/jesuscreed/2016/12/05/seminary-president-calvinsts-gone/#eQzXLKxBvl1xpquq.99

KINGDOM & McKnight + Stroope on “Why Do Christians Speak of ‘Mission’?”

by Scot McKnight, Pathos, 4/7/17.

Michael Stroope has a full scale analysis of the Christian usage of the term “mission” and terms associated with it, like “missionary” and now today the very happy, fuzzy term “missional.”

His study is called Transcending Mission... The big book has three essential points:

(1) to figure out why the Bible has so little use of the language of mission, and never does “mission” occur,  and then,

(2) to examine where we picked up this term “mission.” 

(3) His third point? Get rid of mission language and reframe our calling with kingdom language.

He contends the term enters the Christian vocabulary through pilgrimage traditions that soon become colonialism and imperialism and territorial conquests. He locates some of it in the Jesuits and esp in the 1910 Edinburgh Mission Conference.

Instead of mission language, Stroope proposes “kingdom” language. Ah, kingdom, but what does kingdom mean? (That’s what I’m asking as I’m reading him. I have my Kingdom Conspiracy in mind of course.)

Mission is contested language that requires continual promotion, defense, and revision, as this vocabulary is supplied language to the Christian tradition. When mission ascends to the status of sacred language, it can eclipse the kingdom and thus limit our view of Gods reign and muddle our ability to participate in his kingdom. The language of the reign of God, on the other hand, expresses an abiding theme throughout the Bible that culminates in the message of Jesus. When discovered and embraced, God’s reign forms us into pilgrim witnesses, who, though weak and afflicted, are liberated to live alongside and love those we encounter along the way. 358

He contends “kingdom” reorients us to be witnesses and pilgrims of the kingdom. His view of kingdom is largely that of GE Ladd with some NT Wright.

As language enters vocabulary, integrates with thought, and becomes the content of communication, it changes the way one sees God, it shapes identity, and it determines actions. Kingdom language prompts those who follow Christ to live as pilgrims who give witness to the coming reign of God. They are not called missionaries, and their life purpose is not named as mission. To supplant the structures of thought expressed in Scripture with the language of a modern tradition is to underestimate the power of God’s kingdom to change the world through witnesses and pilgrims. 376

Kingdom language is the better choice of language, because it is rooted in revelation, includes all types of believers, prioritizes formation of life, expands possibilities, underscores the place of the church, liberates from Christendom assumptions, and points to the Spirit’s work. 376

What of the church?

Kingdom language recognizes the place of the community of faith in the activity of God. Some view the church as the problem or an impediment, so they advocate a “kingdom orientation” rather than a “church orientation,” as if we must choose between the two. For sure, the church is not the kingdom of God, but the church, as the body of Christ, exists in the world to speak and embody kingdom values. As a community of people being transformed into the likeness of Christ, the church is able to witness to Christ’s teaching, life, and death. By the very fact that people surrender personal desires and their agenda to live alongside others, they offer a counterwitness to the pervasive individualism of modern life.

The themes of my Kingdom Conspiracy are God/Jesus as king, the king’s rule by way of redemption and governing, the people of Israel and the church who are the redeemed/governed people, the king’s instructions/law and the king’s location and sacred space. The above paragraph could have been expanded to see even more vitality to the relationship of kingdom and church and actually support most of what he is saying.

As for replacing “mission” with “kingdom”? I’m for far more stringent and rigorous biblical theology, which Stroope is doing. He’s right on the history of the term “mission” being something that has taken over, though some of what is meant by “mission” surely is involved in “kingdom” so that I’m not sure I’d make as big a difference. However, he’s right when speaks to the framing issue: which term we use matters immensely, and kingdom is the term to use.

Read more at … http://www.patheos.com/blogs/jesuscreed/2017/04/07/christians-speak-mission/

EVANGELISM & 5 Views on the Destiny of the Unevangelized: A Chart Comparing Theological Options (by John Sanders) incl. Wesley’s

by John Sanders, The Unevangelized, retrieved from http://wp.production.patheos.com/blogs/jesuscreed/files/2017/03/Screen-Shot-2017-03-29-at-6.39.01-AM.png

John Wesley’s view on this can be seen in his letters where he stated the following (quote and commentary by Heitzenrater, Wesley and the People Called Methodist, 2013):

EXCERPT Heitzenrater Wesley & People p.176.jpg

 

 

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THEOLOGY & Most Americans don’t buy the prosperity gospel—especially if they have money

by Bob Smietana, Facts and Trends, LifeWay, 9/28/16.

Findings of a new survey of American views on Christian theology from Nashville-based LifeWay Research (include) … Most Americans don’t buy the prosperity gospel—especially if they have money.

Two-thirds (63 percent) disagree with the idea that God will always reward true faith with material blessings. A quarter agree. Twelve percent are not sure.

Men (28 percent) are more likely to believe in the prosperity gospel than women (22 percent). Poor Americans—those with incomes under $25,000—are more likely (28 percent) to agree than those with incomes over $100,000 (20 percent).

Those with high school degrees or less (33 percent) are more likely to believe that God blesses the faithful with material blessings than those with graduate degrees (18 percent).

Americans with evangelical beliefs (37 percent) are most likely to agree with the prosperity gospel. Americans who do not hold evangelical beliefs are more skeptical (23 percent)…

Read more at … http://factsandtrends.net/2016/09/27/what-do-americans-believe-about-god-new-study-explores-our-theology/

THEOLOGY & Most Americans Believe personal salvation takes work

by Bob Smietana, Facts and Trends, LifeWay, 9/28/16.

Findings of a new survey of American views on Christian theology from Nashville-based LifeWay Research (include) …

Personal salvation takes work.

Three-quarters of Americans (77 percent) say people must contribute their own effort for personal salvation. Half of Americans (52 percent) say good deeds help them earn a spot in heaven. Sixty percent agree that Jesus Christ’s death on the cross is the only sacrifice that could remove the penalty of their sin…

Read more at … http://factsandtrends.net/2016/09/27/what-do-americans-believe-about-god-new-study-explores-our-theology/

THEOLOGY & Americans disagree about sex, abortion, homosexuality, and gender. #LifeWay

by Bob Smietana, Facts and Trends, LifeWay, 9/28/16.

Findings of a new survey of American views on Christian theology from Nashville-based LifeWay Research (include) …

Americans disagree about sex, abortion, homosexuality, and gender.

About half of Americans (49 percent) say sex outside of traditional marriage is a sin. Forty-four percent say it’s not a sin. Seven percent are not sure.

Forty-nine percent say abortion is a sin. Forty percent say it is not. Eleven percent are not sure. Almost 4 in 10 (38 percent) say gender identity is a matter of choice. Half (51 percent) disagree. One in 10 (11 percent) is not sure.

Forty-two percent of Americans say the Bible’s condemnation of homosexual behavior doesn’t apply today. Forty-four percent disagree. Fourteen percent are not sure.

Women (53 percent) are more likely than men (45 percent) to say sex outside of marriage is a sin. Those who are high school grads or less (56 percent) are more likely to agree than those with bachelor’s degrees (44 percent) or graduate degrees (40 percent). Those with evangelical beliefs (91 percent) are more than twice as likely to agree as those who do not have evangelical beliefs (40 percent).

Americans with evangelical beliefs (87 percent) are more likely to say abortion is a sin than other Americans (41 percent). They are also less likely (32 percent) to say gender identity is a choice than other Americans (40 percent)…

Read more at … http://factsandtrends.net/2016/09/27/what-do-americans-believe-about-god-new-study-explores-our-theology/