The documents discuss the past, present, and future of mainline Protestant churches. In the past, mainline churches were privileged and powerful but became marginalized after the 1970s. Another narrative is that mainline churches were courageous in addressing issues like science, race, poverty, and human sexuality. The documents explore potential for reinvention and rebirth through a new, emerging, missional form of Christian faith. Emerging churches may help mainline churches transition from a sideline to a mainstream role by embracing flexibility, diversity, and new forms of leadership and identity.
This document discusses the history of faith and the church, examining where the current time period fits within that history. It explores perspectives that see the current era as an "Age of the Spirit" or a "Great Emergence," marking a shift to a new paradigm. The document considers what forms the "emerging church" may take, either as new types of churches or as existing churches adapting. It notes trends of convergence between formerly opposed positions and the potential diversity and flexibility this could bring to mission.
The document discusses the emergence of new forms of church and Christianity. It argues that diversity, not uniformity or division, may be God's goal. Various levels and types of church are learning from one another, and people now inhabit different levels at once. Both existing and emerging churches will continue changing and relating in new ways. The future remains open-ended.
The document discusses three possible futures for Christianity: continuing contraction, conservative resurgence, and pregnancy (theological reformation and missional reorientation). It then examines the roles of movements and institutions in Christian traditions, noting that both are needed but can also frustrate each other. The final sections discuss the relationship between denominations and emerging Christian identities and priorities around mission.
This document explores stages of spiritual development beyond fundamentalism and anti-fundamentalism. It discusses 4 stages: simplicity/innocence, complexity/perplexity, harmony/intimacy, and presents practices that can aid spiritual growth at each stage, such as gratitude, wonder, compassion, and seeing.
The document discusses 4 major global issues facing humanity: 1) threats to the planet like climate change, 2) poverty, 3) lack of peace due to conflicts, and 4) tensions between different religions. It frames these issues as symptoms of humanity rebelling against God and becoming lost, confused and spiraling downward without divine intervention. The document suggests Jesus came to answer the crisis by inviting people to reject what they've been told and follow a new path of transformation through discipleship, which could begin addressing the mess of the human condition and building a better world.
List of items in pyramind form process 10 stages powerpoint diagrams and powe...SlideTeam.net
The document describes how to edit images in PowerPoint slides. It includes steps to ungroup objects, change colors, and resize and reposition icons. The slides can be downloaded from a provided website for free use in presentations.
El documento presenta información sobre el Doctorado Integrado en Antropología Social del Centro de Estudios Antropológicos de El Colegio de Michoacán. El programa tiene una duración de seis años y busca formar profesores e investigadores de excelencia en antropología social con una sólida formación teórica y experiencia en trabajo de campo. El plan de estudios incluye cursos básicos, cursos formativos, trabajo de campo y seminarios. El Centro de Estudios también mantiene varias líneas de investigación como sociedad, ideolog
The document discusses different ways of understanding the Bible, including as a legal constitution, a community library, and as inspired. It explores the purposes of constitutions in preserving order and agreement but questions the problems that can arise from this approach. It contrasts this with seeing the Bible as a cultural library that preserves diversity through argument and encouragement of new stories and practices. The document ponders what an inspired constitution or community library might look like.
This document discusses the history of faith and the church, examining where the current time period fits within that history. It explores perspectives that see the current era as an "Age of the Spirit" or a "Great Emergence," marking a shift to a new paradigm. The document considers what forms the "emerging church" may take, either as new types of churches or as existing churches adapting. It notes trends of convergence between formerly opposed positions and the potential diversity and flexibility this could bring to mission.
The document discusses the emergence of new forms of church and Christianity. It argues that diversity, not uniformity or division, may be God's goal. Various levels and types of church are learning from one another, and people now inhabit different levels at once. Both existing and emerging churches will continue changing and relating in new ways. The future remains open-ended.
The document discusses three possible futures for Christianity: continuing contraction, conservative resurgence, and pregnancy (theological reformation and missional reorientation). It then examines the roles of movements and institutions in Christian traditions, noting that both are needed but can also frustrate each other. The final sections discuss the relationship between denominations and emerging Christian identities and priorities around mission.
This document explores stages of spiritual development beyond fundamentalism and anti-fundamentalism. It discusses 4 stages: simplicity/innocence, complexity/perplexity, harmony/intimacy, and presents practices that can aid spiritual growth at each stage, such as gratitude, wonder, compassion, and seeing.
The document discusses 4 major global issues facing humanity: 1) threats to the planet like climate change, 2) poverty, 3) lack of peace due to conflicts, and 4) tensions between different religions. It frames these issues as symptoms of humanity rebelling against God and becoming lost, confused and spiraling downward without divine intervention. The document suggests Jesus came to answer the crisis by inviting people to reject what they've been told and follow a new path of transformation through discipleship, which could begin addressing the mess of the human condition and building a better world.
List of items in pyramind form process 10 stages powerpoint diagrams and powe...SlideTeam.net
The document describes how to edit images in PowerPoint slides. It includes steps to ungroup objects, change colors, and resize and reposition icons. The slides can be downloaded from a provided website for free use in presentations.
El documento presenta información sobre el Doctorado Integrado en Antropología Social del Centro de Estudios Antropológicos de El Colegio de Michoacán. El programa tiene una duración de seis años y busca formar profesores e investigadores de excelencia en antropología social con una sólida formación teórica y experiencia en trabajo de campo. El plan de estudios incluye cursos básicos, cursos formativos, trabajo de campo y seminarios. El Centro de Estudios también mantiene varias líneas de investigación como sociedad, ideolog
The document discusses different ways of understanding the Bible, including as a legal constitution, a community library, and as inspired. It explores the purposes of constitutions in preserving order and agreement but questions the problems that can arise from this approach. It contrasts this with seeing the Bible as a cultural library that preserves diversity through argument and encouragement of new stories and practices. The document ponders what an inspired constitution or community library might look like.
The document discusses the relationship between social movements and institutions. It notes that institutions conserve the gains of past movements but can stagnate, while movements push for progress but can evaporate without institutions. Both are frustrated with each other. Some movements successfully influence institutions while others create their own. Vital movements inspire commitment while sustainable institutions create loyalty through traditions. It questions whether Jesus started a movement, institution, or both.
The document discusses the need for Anglican leaders to prepare for the church of tomorrow by understanding that people now live in emerging, modern, and pre-modern worlds simultaneously. It argues that Anglicans have advantages like an openness to mysticism but also disadvantages like an upper-class mindset. It calls for churches to develop a "bring them in" spirit of diversity, experimentation, renewal, and inclusion that transcends liberal vs conservative divides. The goal is to form disciples who spread God's kingdom through social transformation, not just make Christians. It emphasizes the need for the Holy Spirit and a renewed understanding of the gospel focused on God's love and justice in the world.
The document discusses the opportunities and challenges facing the Episcopal church. It argues that to thrive in the future, the church needs: 1) A spirit of welcoming all people, not just those within a certain social class. 2) An entrepreneurial spirit that experiments with new approaches. 3) A willingness to renew itself rather than just conserve traditions. 4) An inclusive spirit that rises above ideological divisions. Most importantly, it needs 5) the power and guidance of the Holy Spirit. The church must set an example of experiencing God's spirit if it wants to attract others.
The document discusses the need for the Episcopal church to adapt to three emerging worlds by embracing five spirits: 1) bringing others in through diversity and innovation, 2) experimenting entrepreneurially, 3) renewing rather than conserving history, 4) transcending divisions, and 5) relying on the Holy Spirit. It argues that change depends not on programs but on individuals setting passionate examples that experience God's spirit.
The document discusses the need for the Episcopal church to adapt to a changing world and emerging generations. It argues that the church needs to develop 1) a spirit of welcoming diversity, 2) an entrepreneurial willingness to experiment, 3) a renewing spirit open to change rather than just conserving traditions, and 4) an inclusive approach that transcends political divisions. Most importantly, it says the church needs the Holy Spirit to inspire spirituality rather than just religion. It calls on individuals to set an example through their passion and commitment.
The document discusses the emerging disciple-forming churches and outlines several key points:
1. It explores different ways of thinking about the church that is emerging, including as a center, fringe, stage, and range.
2. It examines the transition from old paradigms/models of church to new emerging paradigms/models, noting that we currently live in a time of late transition.
3. It outlines different levels of church from deep ecclesiology to house churches and discusses the relationship between various levels learning from one another.
The document discusses different frameworks for understanding where Christianity is currently in its historical development. It references the ideas of Harvey Cox, Phyllis Tickle, Brian McLaren, and Ewert Cousins on defining different "ages" of faith, from the Age of Faith to the Age of the Spirit. It also discusses the church emerging in the postmodern world and considers whether this represents a new "slice of the pie" or changes to existing denominations. The document explores tensions between convergence and divergence in the emerging church.
This document provides information from a retreat for directors and coordinators of religious education. It discusses the importance of catechists growing in holiness and faith through their spiritual life and training. Mary is presented as a model for faith and action. The document also reviews options for youth and adult faith formation programs focusing on scripture study, theology of the body, and leadership development.
This document appears to be notes from a confirmation retreat that discuss various topics related to the Catholic Church, including losing members to evangelical faiths, the importance of religious freedom and the church, and different cardinals under consideration for pope. It also includes prayers for the selection of a new pope to lead the church.
The document is a summary of a parish staff retreat held on July 5, 2014 at the Parish of St. Laurence. Over the 3 day retreat, the staff discussed topics like the new evangelization, charisms, and faith applied in action with Mary as a model. The retreat aimed to help staff grow in faith and skills, model church teaching, and facilitate parish growth and mission. Attendees were encouraged to discern what God was saying to them and discuss it, and to celebrate Marian feast days to grow closer to Mary over the coming year.
The document discusses various perspectives on theology and the gospel. It addresses shifting understandings of theology from being a systematic outline of truth to being a creative model-making enterprise. It also discusses different views of the gospel, including emphasizing the kingdom of God narrative over theories of atonement or moralistic messages. The document advocates for theology that is coherent, contextual, conversational, and comprehensive.
This document provides the order of service for the Mass of Christian Burial for Cardinal Edward Egan, Archbishop Emeritus of New York. The mass was held at St. Patrick's Cathedral in New York City on March 10, 2015. Cardinal Dolan was the principal celebrant. Readings included passages from Job, Revelation, and John. Music was provided by the St. Patrick's Cathedral Choir and soloists Renée Fleming and Matthew Polenzani. The mass commemorated Cardinal Egan's life and service and prayed for his eternal rest.
Session Xiii Deep Ecclesiology & Deep Churchkelbud
This document discusses different types of churches and proposes developing missional and disciple-making communities within or as churches. It suggests focusing most energy on helping people live with qualities like love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Churches should see themselves as collaborating with, not competing against, each other.
The document discusses the changing contexts and models needed for evangelism. It notes that as cultures have moved from pre-modern to modern and now postmodern worlds, the church's structures for evangelism and discipleship have not changed. It calls for imagining new models and paradigms as the ground has shifted beneath our feet. A world tour is presented highlighting shifts in different regions and cultures and challenges faced in evangelism.
The document discusses the concept of unity beyond duality. It notes that pre-dual unity results in monotony, while duality without unity results in cacophony. True unity exists beyond duality, represented as harmony through love. The early church exemplified unity beyond duality by bringing together people from different backgrounds. However, struggles emerged over Christian identity. The document argues for a biblical narrative of creation, fall, and redemption as an alternative to other understandings, and explores concepts like the social Trinity and the gospel of the kingdom. It advocates moving from "us vs. them" mentalities to an inclusive "us for them" unity beyond duality.
The document discusses the transition from pre-modern to modern worldviews. It notes that the medieval worldview centered around concepts like the Great Chain of Being was disrupted by scientific revolutionaries like Copernicus, Galileo, and Newton. Their work helped establish universal laws of nature and shifted away from divine right or popes as the basis of order. The modern world then transitioned to postmodern themes around 1950, bringing issues like environmentalism, spirituality, and globalization to the forefront.
The document discusses the history of dancing in early Christianity and the church. It notes that early church leaders wrote about circle dancing around altars, and there were no pews in churches until the 15th century. Dancing was common in churches until complaints in the late Middle Ages. The document suggests labyrinths in medieval churches may have been used for sacred dancing rituals. Dancing was eventually driven out of churches by church hierarchy who saw it as disruptive and lewd.
130630 eng from i-moves to i-movements by ps. timothy loheaglepointcf
I:Moves are simple steps to express God's love to others based on two commandments: love God and love your neighbor. I:Moves include initiating prayer, encouraging others, discovering their beliefs, visiting them, acts of kindness, inviting them to church, engaging with guests, and including strangers. Examples of I:Moves in the Bible include Peter and John praying, a servant girl encouraging Naaman, Paul discovering beliefs in Athens, Philip inviting Nathanael to church, Jesus engaging others. The document concludes with the story of four men with leprosy finding food and wealth in an abandoned camp and reporting it, illustrating doing good deeds.
Catholic Schools: Centers of the New EvangelizationJonathan Sullivan
My presentation from the 2014 National Catholic Educational Association Convention and Expo:
For fifty years the Church has exhorted the faithful to engage in a “new evangelization.” The call to be missionaries is especially relevant for Catholic schools where young people are formed as disciples of Christ. This presentation for Catholic school teachers and administrators helps focus their work in the context of the New Evangelization. Participants will gain an understanding of the New Evangelization and learn steps for integrating it into the classroom and school community.
This document discusses the complex relationship between Christianity, race, and sexuality throughout history. It describes how Christianity has been used to justify the oppression and harm of racial and ethnic groups, including the genocide of Native Americans, transatlantic slavery, and colonialism. It also discusses how Christian doctrines and leaders have promoted anti-Semitism, homophobia, and the subjugation of women. However, the document argues that Jesus taught a radical message of inclusion and justice for the marginalized that has often been undermined or ignored.
The document discusses three possible futures for Christianity: continuing contraction, conservative resurgence, or pregnancy. It argues that pregnancy, characterized by theological and liturgical renewal, missional reorientation, and new ecumenical alliances, is the best future. For Christianity to experience pregnancy, it will require convergence between progressive Catholics, evangelicals, mainline Protestants, and other groups. Pregnancy will convert, cost, and change Christians, and will require a romance between social movements and institutions.
The document discusses the relationship between social movements and institutions. It notes that institutions conserve the gains of past movements but can stagnate, while movements push for progress but can evaporate without institutions. Both are frustrated with each other. Some movements successfully influence institutions while others create their own. Vital movements inspire commitment while sustainable institutions create loyalty through traditions. It questions whether Jesus started a movement, institution, or both.
The document discusses the need for Anglican leaders to prepare for the church of tomorrow by understanding that people now live in emerging, modern, and pre-modern worlds simultaneously. It argues that Anglicans have advantages like an openness to mysticism but also disadvantages like an upper-class mindset. It calls for churches to develop a "bring them in" spirit of diversity, experimentation, renewal, and inclusion that transcends liberal vs conservative divides. The goal is to form disciples who spread God's kingdom through social transformation, not just make Christians. It emphasizes the need for the Holy Spirit and a renewed understanding of the gospel focused on God's love and justice in the world.
The document discusses the opportunities and challenges facing the Episcopal church. It argues that to thrive in the future, the church needs: 1) A spirit of welcoming all people, not just those within a certain social class. 2) An entrepreneurial spirit that experiments with new approaches. 3) A willingness to renew itself rather than just conserve traditions. 4) An inclusive spirit that rises above ideological divisions. Most importantly, it needs 5) the power and guidance of the Holy Spirit. The church must set an example of experiencing God's spirit if it wants to attract others.
The document discusses the need for the Episcopal church to adapt to three emerging worlds by embracing five spirits: 1) bringing others in through diversity and innovation, 2) experimenting entrepreneurially, 3) renewing rather than conserving history, 4) transcending divisions, and 5) relying on the Holy Spirit. It argues that change depends not on programs but on individuals setting passionate examples that experience God's spirit.
The document discusses the need for the Episcopal church to adapt to a changing world and emerging generations. It argues that the church needs to develop 1) a spirit of welcoming diversity, 2) an entrepreneurial willingness to experiment, 3) a renewing spirit open to change rather than just conserving traditions, and 4) an inclusive approach that transcends political divisions. Most importantly, it says the church needs the Holy Spirit to inspire spirituality rather than just religion. It calls on individuals to set an example through their passion and commitment.
The document discusses the emerging disciple-forming churches and outlines several key points:
1. It explores different ways of thinking about the church that is emerging, including as a center, fringe, stage, and range.
2. It examines the transition from old paradigms/models of church to new emerging paradigms/models, noting that we currently live in a time of late transition.
3. It outlines different levels of church from deep ecclesiology to house churches and discusses the relationship between various levels learning from one another.
The document discusses different frameworks for understanding where Christianity is currently in its historical development. It references the ideas of Harvey Cox, Phyllis Tickle, Brian McLaren, and Ewert Cousins on defining different "ages" of faith, from the Age of Faith to the Age of the Spirit. It also discusses the church emerging in the postmodern world and considers whether this represents a new "slice of the pie" or changes to existing denominations. The document explores tensions between convergence and divergence in the emerging church.
This document provides information from a retreat for directors and coordinators of religious education. It discusses the importance of catechists growing in holiness and faith through their spiritual life and training. Mary is presented as a model for faith and action. The document also reviews options for youth and adult faith formation programs focusing on scripture study, theology of the body, and leadership development.
This document appears to be notes from a confirmation retreat that discuss various topics related to the Catholic Church, including losing members to evangelical faiths, the importance of religious freedom and the church, and different cardinals under consideration for pope. It also includes prayers for the selection of a new pope to lead the church.
The document is a summary of a parish staff retreat held on July 5, 2014 at the Parish of St. Laurence. Over the 3 day retreat, the staff discussed topics like the new evangelization, charisms, and faith applied in action with Mary as a model. The retreat aimed to help staff grow in faith and skills, model church teaching, and facilitate parish growth and mission. Attendees were encouraged to discern what God was saying to them and discuss it, and to celebrate Marian feast days to grow closer to Mary over the coming year.
The document discusses various perspectives on theology and the gospel. It addresses shifting understandings of theology from being a systematic outline of truth to being a creative model-making enterprise. It also discusses different views of the gospel, including emphasizing the kingdom of God narrative over theories of atonement or moralistic messages. The document advocates for theology that is coherent, contextual, conversational, and comprehensive.
This document provides the order of service for the Mass of Christian Burial for Cardinal Edward Egan, Archbishop Emeritus of New York. The mass was held at St. Patrick's Cathedral in New York City on March 10, 2015. Cardinal Dolan was the principal celebrant. Readings included passages from Job, Revelation, and John. Music was provided by the St. Patrick's Cathedral Choir and soloists Renée Fleming and Matthew Polenzani. The mass commemorated Cardinal Egan's life and service and prayed for his eternal rest.
Session Xiii Deep Ecclesiology & Deep Churchkelbud
This document discusses different types of churches and proposes developing missional and disciple-making communities within or as churches. It suggests focusing most energy on helping people live with qualities like love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Churches should see themselves as collaborating with, not competing against, each other.
The document discusses the changing contexts and models needed for evangelism. It notes that as cultures have moved from pre-modern to modern and now postmodern worlds, the church's structures for evangelism and discipleship have not changed. It calls for imagining new models and paradigms as the ground has shifted beneath our feet. A world tour is presented highlighting shifts in different regions and cultures and challenges faced in evangelism.
The document discusses the concept of unity beyond duality. It notes that pre-dual unity results in monotony, while duality without unity results in cacophony. True unity exists beyond duality, represented as harmony through love. The early church exemplified unity beyond duality by bringing together people from different backgrounds. However, struggles emerged over Christian identity. The document argues for a biblical narrative of creation, fall, and redemption as an alternative to other understandings, and explores concepts like the social Trinity and the gospel of the kingdom. It advocates moving from "us vs. them" mentalities to an inclusive "us for them" unity beyond duality.
The document discusses the transition from pre-modern to modern worldviews. It notes that the medieval worldview centered around concepts like the Great Chain of Being was disrupted by scientific revolutionaries like Copernicus, Galileo, and Newton. Their work helped establish universal laws of nature and shifted away from divine right or popes as the basis of order. The modern world then transitioned to postmodern themes around 1950, bringing issues like environmentalism, spirituality, and globalization to the forefront.
The document discusses the history of dancing in early Christianity and the church. It notes that early church leaders wrote about circle dancing around altars, and there were no pews in churches until the 15th century. Dancing was common in churches until complaints in the late Middle Ages. The document suggests labyrinths in medieval churches may have been used for sacred dancing rituals. Dancing was eventually driven out of churches by church hierarchy who saw it as disruptive and lewd.
130630 eng from i-moves to i-movements by ps. timothy loheaglepointcf
I:Moves are simple steps to express God's love to others based on two commandments: love God and love your neighbor. I:Moves include initiating prayer, encouraging others, discovering their beliefs, visiting them, acts of kindness, inviting them to church, engaging with guests, and including strangers. Examples of I:Moves in the Bible include Peter and John praying, a servant girl encouraging Naaman, Paul discovering beliefs in Athens, Philip inviting Nathanael to church, Jesus engaging others. The document concludes with the story of four men with leprosy finding food and wealth in an abandoned camp and reporting it, illustrating doing good deeds.
Catholic Schools: Centers of the New EvangelizationJonathan Sullivan
My presentation from the 2014 National Catholic Educational Association Convention and Expo:
For fifty years the Church has exhorted the faithful to engage in a “new evangelization.” The call to be missionaries is especially relevant for Catholic schools where young people are formed as disciples of Christ. This presentation for Catholic school teachers and administrators helps focus their work in the context of the New Evangelization. Participants will gain an understanding of the New Evangelization and learn steps for integrating it into the classroom and school community.
This document discusses the complex relationship between Christianity, race, and sexuality throughout history. It describes how Christianity has been used to justify the oppression and harm of racial and ethnic groups, including the genocide of Native Americans, transatlantic slavery, and colonialism. It also discusses how Christian doctrines and leaders have promoted anti-Semitism, homophobia, and the subjugation of women. However, the document argues that Jesus taught a radical message of inclusion and justice for the marginalized that has often been undermined or ignored.
The document discusses three possible futures for Christianity: continuing contraction, conservative resurgence, or pregnancy. It argues that pregnancy, characterized by theological and liturgical renewal, missional reorientation, and new ecumenical alliances, is the best future. For Christianity to experience pregnancy, it will require convergence between progressive Catholics, evangelicals, mainline Protestants, and other groups. Pregnancy will convert, cost, and change Christians, and will require a romance between social movements and institutions.
New Zealand: Christian Identity in a Multi-Faith Worldbrianmclaren
This document discusses building strong Christian identity in a multi-faith world in a benevolent rather than hostile way. It argues that religious differences alone do not divide people, but rather the tendency to build identity through hostility towards others. It suggests moving beyond seeing doctrines as dividing "centering idols" and instead viewing them as "healing teachings" that can bind people together. The document advocates for specifically teaching one's own religious traditions to children to promote spiritual literacy and understanding of other faiths, rather than taking a vague non-religious approach.
New Zealand: The Bible, We Make the Road by Walkingbrianmclaren
This document discusses different approaches to reading and interpreting the Bible. It begins by outlining a spectrum from reading the Bible literally to reading it literally, and explores options such as reading it critically or post-critically. It then discusses metaphors for understanding the Bible as a constitution/contract or as a library/conversation. The document suggests that Jesus and Paul both read the Bible in dynamic ways, fulfilling or recontextualizing passages, and encourages reading it in the spirit of Jesus and Paul rather than taking an overly literal or innocent approach.
This document discusses 10 questions that are transforming Christian faith. The questions include: 1) What is the shape of the biblical narrative? 2) What is the Bible and how does it have authority? 3) Is God violent based on some biblical passages? 4) Who is Jesus and why does he matter? 5) Is the gospel a message of evacuation or transformation? 6) What do we do about the church? 7) Can issues of sexuality be addressed without division? 8) Can a more hopeful vision of the future be found? 9) How should other faiths be related to? 10) How can this quest be pursued in humility, love and peace? The document argues these questions can create new conversations and lead to transforming
This document discusses how pro-slavery advocates in the antebellum American South used selective readings of the Bible to argue that slavery was justified and ordained by God. It provides examples from the 1864 book "Nellie Norton" which made extensive biblical arguments in defense of slavery. The document examines specific passages that were cited from the Old and New Testaments to claim the Bible supported slavery. It also discusses the broader theological justifications and rhetorical strategies used by pro-slavery advocates to assert the institution of slavery aligned with scripture.
This document discusses compassionate economics and whether its vision can spread widely. It begins with some preliminary thoughts and an apology for the current state of the modern extractive, industrial, colonial and consumerist economy. It then discusses views of the economy, society and environment. Several quotes note issues with treating the earth and resources as things to exploit without limits. The document discusses postmodern economic models that are regenerative, focused on services/recycling, promote local and fair trade, and aim for steady state economies. It also includes comparisons of conventional and emerging views on theological and economic issues. Overall, the document critically examines the current economic system and explores more compassionate and sustainable alternatives.
This document discusses the book of Hosea from the Bible. It begins by providing context about the prophet Hosea and his marriage to Gomer, which was meant as an object lesson about Israel's unfaithfulness to God. Several key points are made:
- Hosea names his children Jezreel, Lo-ruhamah, and Lo-ammi to symbolize God's punishment and rejection of Israel.
- However, God also promises to someday restore the people and give them new names and identities, showing his willingness to forgive and redeem.
- Hosea's marriage to Gomer, though difficult, represents how God loves and pursues even unfaithful people in
The document discusses how the Gospel writer John uses the Greek word "logos" to describe Jesus. Rather than conforming to Greek philosophical assumptions about logos, John presents Jesus as an alternative logos that confronts those assumptions. It goes on to say that according to John, the logos is not strife but love, not war but friendship. The document then examines how the Word became flesh through Jesus living among and ministering to people.
The document discusses lessons learned from parenting and hopes for a new faith curriculum called Faith Forward. It shares that daily prayer, connecting faith to life experiences, acts of service, sharing struggles, and surrounding children with community helped. It also notes that unexplained exposure to fundamentalism and not preparing for Christian diversity did not work. The author hopes Faith Forward will develop curriculums around love, God, contemplation, justice, and involving children in the Christian community from an early age.
The document compares a conventional view of Christianity with an emerging view. Under the conventional view, humanity is doomed because of Adam and Eve's sin, and Jesus' message is about how individuals can be saved from hell. The emerging view sees humanity as sick and lost, and Jesus' message as offering a new path of transformation by following him and participating in world change. The document goes on to discuss two questions from Brian McLaren's book about the top global problems and what Jesus' message says to address them.
This document discusses the relationship between social movements, institutions, and communities. It notes that both movements and institutions are needed, as movements inject new values and ideas but risk fading without institutions to conserve gains. Movements challenge institutions to progress, while institutions can stagnate without movements. The document also discusses the biblical concept of communities and examines how movements and institutions can both benefit and harm communities. It calls for a theology that considers the interdependence and tensions between these three spheres.
The document discusses bringing together different religious groups to encourage one another, plan collaborative efforts, and discuss important issues. It emphasizes building relationships, mutual inspiration, rest and fun, and targeted conversations. The groups mentioned include progressive Catholics, socially engaged and ethnic churches, missional mainline Protestants, and progressive evangelicals. It encourages sharing stories without judgment and being open to the Spirit. A bible passage on humility and unity is included. The overall message is about fostering understanding and cooperation across religious differences.
Proslavery advocates in the antebellum American South developed elaborate arguments attempting to justify slavery using the Bible. The primary biblical argument was that slavery was sanctioned and regulated in both the Old and New Testaments. Proslavery writers cited passages such as those in Leviticus and Ephesians to argue that God ordained slavery. Abolitionists also used the Bible but interpreted its teachings as condemning slavery and upholding the equality of all people. How the Bible is interpreted and applied is important, as interpreting it in a way that claims absolute certainty can contribute to violence.
The document outlines four stages of faith development:
1) Simplicity - characterized by dualistic thinking and dependence on authority figures
2) Complexity - focused on effectiveness and success, with authorities seen as coaches
3) Perplexity - a relativistic stage where little is seen as certain and authorities are distrusted
4) Harmony - an integrated stage seeking wisdom through service and mutual relationships
It notes strengths and weaknesses at each stage and observes that leaders often guide others within their own stage of development. The goal is not to rush through stages but learn from each one.
barrington presbyterian christian identity in a multi faith worldbrianmclaren
This document discusses Christian identity in a multi-faith world. It begins by posing the question of whether peace can exist among people of different faiths who are passionately committed to their beliefs. It then examines how Christians have traditionally formed strong identities based on hostility toward other religions rather than hospitality. The document advocates for Christians developing an identity characterized by benevolence toward other religions through embracing doctrines as healing teachings rather than dividing centering idols. It explores four challenges - historical, doctrinal, liturgical, and missional - and how Christians can reimagine practices and approaches to build understanding across faiths.
The document outlines a biblical narrative framework consisting of Creation, Crisis, Calling, Captivity, Conquest, Conversation, Christ, Community, and Consummation/Celebration. It discusses these stages as an alternative to traditional understandings and explores their implications. Key figures and events are situated within this framework to provide context for understanding God's unfolding story throughout history.
The document discusses the shifts that churches must make to remain credible and relevant in a postmodern world. It argues that churches need to transition from exclusivity to inclusivity and solidarity; from claims of inerrancy to humility; from rigid doctrine to consistent methodology focused on community building, healing, rituals, and spiritual formation; and from hierarchical structures to networks that promote accountability, collaboration, and influence from the margins. The goal of these postmodern shifts is to transform identity and behavior through mission and practices that work for the common good.
The document discusses the transition from the modern to the postmodern world. Some key aspects of this transition include moving from exclusivity to inclusivity, from claims of inerrancy to allowing for correction, and viewing changes in conclusions similar to how science updates models over time based on new evidence. It also addresses the challenges of developing a Christian identity in a postmodern, multi-faith world.
The document discusses the concept of "the hyphen" in relation to churches and pastors. It explores how churches have transitioned from premodern to modern to postmodern eras and how pastors navigate their roles as employees of institutions, members of communities, and participants in movements for change. It emphasizes that both institutions and movements are needed for progress, as institutions conserve past gains and movements propose new ways forward. A key challenge is how pastors can live within this tension of the hyphen.
2. For Ourselves:
Almighty and ever-living God, source of
all wisdom and understanding, be
present with us as we take counsel for
the renewal and mission of your Church.
Teach us in all things to seek first your
honor and glory. Guide us to perceive
what is right, and grant us both the
courage to pursue it and the grace to
accomplish it; through Jesus Christ our
Lord. Amen.
3. The Lord’s Prayer
1. Our Father above us
and all around us …
2. May Your unspeakable
Name be revered.
4. 3. Now, here on earth
may Your
commonwealth come.
4. On earth as in
heaven may Your will
be done.
5. 5. Give us today our
bread for today.
4. Forgive us our
wrongs as we forgive.
6. 3. Lead us away from
the perilous trial.
2. Liberate us from the
evil.
7. 1.For the kingdom is yours
and yours alone.
2. The power is yours and
yours alone.
3.The glory is yours and
yours alone.
4.Now and forever, amen.
8. 5. Now, here on earth may your
commonwealth come.
4. Here on earth may your
dreams come true.
3. Hallelujah
2. Hallelujah
1. Amen.
13. Another narrative:
•Courageous in regards to science
•Courageous in regards to race
•Courageous in regards to war
•Broke faith with “civil religion”
•Courageous in regards to poverty and
affluence
•Courageous in regards to human sexuality
•Courageous in regards environment
•Breaking faith with privatized religion
14. What now?
Try to go back ... get back ... take back?
Or is it time for a fresh start with a new vision
and a new identity?
39. For Ourselves:
Almighty and ever-living God, source of
all wisdom and understanding, be
present with us as we take counsel for
the renewal and mission of your Church.
Teach us in all things to seek first your
honor and glory. Guide us to perceive
what is right, and grant us both the
courage to pursue it and the grace to
accomplish it; through Jesus Christ our
Lord. Amen.
40.
41. The Lord’s Prayer
1. Our Father above us
and all around us …
2. May Your unspeakable
Name be revered.
42. 3. Now, here on earth
may Your
commonwealth come.
4. On earth as in
heaven may Your will
be done.
43. 5. Give us today our
bread for today.
4. Forgive us our
wrongs as we forgive.
44. 3. Lead us away from
the perilous trial.
2. Liberate us from the
evil.
45. 1.For the kingdom is yours
and yours alone.
2. The power is yours and
yours alone.
3.The glory is yours and
yours alone.
4.Now and forever, amen.
46. 5. Now, here on earth may your
commonwealth come.
4. Here on earth may your
dreams come true.
3. Hallelujah
2. Hallelujah
1. Amen.
66. D Eastern Orthodox
E
Roman Catholic
E
P Anglo-Catholic
E Anglican
C
C Lutheran
L
E Presbyterian
S Methodist
I
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
67. D Eastern Orthodox
E
Roman Catholic NOTE:
E
P Anglo-Catholic Protestant History -
E Downward Expansion
Anglican
C
C Lutheran
L Power becomes more
E Presbyterian widely distributed;
S Methodist control is increasingly
I limited.
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
68. D Eastern Orthodox
E
Roman Catholic QUESTION:
E
P Anglo-Catholic What happens when
E various levels learn
Anglican from one another?
C
C Lutheran
L
E Presbyterian What happens when
S Methodist people inhabit various
I levels at once?
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
69. D
E NOTE: THE EARLY
E
CHURCH BEGAN
P
AT THE BOTTOM
E AND EXPANDED
C UPWARD OVER 3
C CENTURIES …
L
E
S
I
O
L
O
G
EARLY HOUSE
Y
CHURCHES
JESUS AND DISCIPLES … ITINERANT COMMUNITY
70. D Eastern Orthodox PERHAPS GOD’S
E
Roman Catholic GOAL IS
E
DIVERSIFICATION -
P Anglo-Catholic
E NOT DIVISION
Anglican
C NOT UNIFORMITY
C Lutheran
L BUT
E Presbyterian
S FLEXIBILITY FOR
Methodist
I MISSION
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
85. There are many reasons to
compare our churches to an
old male tortoise …
86. Do not merely try to bring others to
where you are, as wonderful as that
is.
But do not leave them where they are
either.
Instead, go with them to a place
neither of you have never been.
Fr. Vincent Donovan (adapted)
88. 1. Sequester resources for a “new thing” fund.
2. Create inventive space - suspend conventional
protocols of prevention, provide intentional
protocols of invention
- A denomination
- A local congregation
- Historical examples
Methodists
Fresh Expressions
3. Recruit outliers as leaders - Create alternative forms
of leadership development and support.
89. 4. Encourage reinvention - refounding - radical
renovation in all areas of church life ...
Liturgy
Confessions/Creeds
Hymnody
Spiritual practices
Architecture
Economic models
Language/titles
90. D 5. Encourage different branding to reflect a new
E emerging ethos.
E
P
E
C
C
L
Ethos
E
S
I Pioneer shared ecumenical identities - both
O denominational and post-denominational - in
L a deep ecclesiology.
O
G
Y
91. D Eastern Orthodox
E
Roman Catholic
E
P Anglo-Catholic
E Anglican
C
C Lutheran
L
E Presbyterian
S Methodist
I
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
92. D Eastern Orthodox
E
Roman Catholic NOTE:
E
P Anglo-Catholic Protestant History -
E Downward Expansion
Anglican
C
C Lutheran
L Power becomes more
E Presbyterian widely distributed;
S Methodist control is increasingly
I limited.
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
93. D Eastern Orthodox
E
Roman Catholic QUESTION:
E
P Anglo-Catholic What happens when
E various levels learn
Anglican from one another?
C
C Lutheran
L
E Presbyterian What happens when
S Methodist people inhabit various
I levels at once?
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
94. D
E NOTE: THE EARLY
E
CHURCH BEGAN
P
AT THE BOTTOM
E AND EXPANDED
C UPWARD OVER 3
C CENTURIES …
L
E
S
I
O
L
O
G
EARLY HOUSE
Y
CHURCHES
JESUS AND DISCIPLES … ITINERANT COMMUNITY
95. D Eastern Orthodox PERHAPS GOD’S
E
Roman Catholic GOAL IS
E
DIVERSIFICATION -
P Anglo-Catholic
E NOT DIVISION
Anglican
C NOT UNIFORMITY
C Lutheran
L BUT
E Presbyterian
S FLEXIBILITY FOR
Methodist
I MISSION
O Baptist
L
O Pentecostal
G
House, Cell, Storefront
Y
Micro, quantum, liquid, ghost, ephemeral, unconscious, etc .
99. 6. Encourage existing congregations to imitate
emerging congregations, and encourage emerging
congregations to learn from existing ones ... Create
environments of mutual respect and support. Make
heroes of both. Remember that emerging
congregations will become existing ones within
five or ten years.
7. Keep preaching, teaching, singing, praying,
celebrating, and organizing for a missional church.
100. Do not merely try to bring others to
where you are, as wonderful as that
is.
But do not leave them where they are
either.
Instead, go with them to a place
neither of you have never been.
Fr. Vincent Donovan (adapted)
111. There are many reasons to
compare our churches to an
old male tortoise …
112. There are many reasons to
compare our churches to an old
male tortoise …
Slow-moving … isolated …
Ancient-looking
withdrawn in its shell … won’t stick its
neck out
114. There are many reasons to
compare the emerging global
culture to an orphaned hippo …
Orphaned by modern religion
…
modern science … modern
government …
mdoern economy … technology
… consumerism… “progress”…
Editor's Notes
The Hubble Space Telescope captured this image of a violent collision of two distant galaxies which triggered massive amounts of star formations in a spectacular fireworks show.
(Accessed on November 15, 2004 from http://images.google.com/imgres?imgurl=http://www.jpl.nasa.gov/stars_galaxies/sg_images/hubble_pic_browse.jpg&imgrefurl=http://www.jpl.nasa.gov/stars_galaxies/stargazing/stargazing_image.html&h=286&w=400&sz=13&tbnid=aS9vjMk1n4QJ:&tbnh=85&tbnw=118&start=4&prev=/images%3Fq%3Dplanetary%2Bcollision%26hl%3Den%26lr%3D)
Let’s draw a parallel. When 2 worlds collide in space, it creates a galactic fireworks show. When 2 worldviews collide, the effects are similar in the social, cultural, and spiritual realms.
On the lower left you see the leadership paradigm belonging to modernity. On the upper right you see the leadership paradigm belonging to postmodernity. Notice these are such distinct models that there is no overlap.
Modernity was characterized by organizations that were centralized, hierarchical, vertical, mechanistic, executive-oriented, bureaucratic, rigid and transactional. Postmodern organizations are decentralized, flattened, horizontal, team-based, organic, fluid, flexible and transformational.
The only connector is the fact that we are in transition from one to another. And it is this period of history, the transition, that we currently find ourselves in. And it’s bound to be a painful journey for leaders who care to make the trek. But as Ronald Heifitz of Howard University’s Leadership Education Project asserted, “There are lots of things in life that are worth the pain. Leadership is one of them.” That statement could never be more true than when applied to this most challenging period of worldview transition.
The Hubble Space Telescope captured this image of a violent collision of two distant galaxies which triggered massive amounts of star formations in a spectacular fireworks show.
(Accessed on November 15, 2004 from http://images.google.com/imgres?imgurl=http://www.jpl.nasa.gov/stars_galaxies/sg_images/hubble_pic_browse.jpg&imgrefurl=http://www.jpl.nasa.gov/stars_galaxies/stargazing/stargazing_image.html&h=286&w=400&sz=13&tbnid=aS9vjMk1n4QJ:&tbnh=85&tbnw=118&start=4&prev=/images%3Fq%3Dplanetary%2Bcollision%26hl%3Den%26lr%3D)
Let’s draw a parallel. When 2 worlds collide in space, it creates a galactic fireworks show. When 2 worldviews collide, the effects are similar in the social, cultural, and spiritual realms.
On the lower left you see the leadership paradigm belonging to modernity. On the upper right you see the leadership paradigm belonging to postmodernity. Notice these are such distinct models that there is no overlap.
Modernity was characterized by organizations that were centralized, hierarchical, vertical, mechanistic, executive-oriented, bureaucratic, rigid and transactional. Postmodern organizations are decentralized, flattened, horizontal, team-based, organic, fluid, flexible and transformational.
The only connector is the fact that we are in transition from one to another. And it is this period of history, the transition, that we currently find ourselves in. And it’s bound to be a painful journey for leaders who care to make the trek. But as Ronald Heifitz of Howard University’s Leadership Education Project asserted, “There are lots of things in life that are worth the pain. Leadership is one of them.” That statement could never be more true than when applied to this most challenging period of worldview transition.
The Hubble Space Telescope captured this image of a violent collision of two distant galaxies which triggered massive amounts of star formations in a spectacular fireworks show.
(Accessed on November 15, 2004 from http://images.google.com/imgres?imgurl=http://www.jpl.nasa.gov/stars_galaxies/sg_images/hubble_pic_browse.jpg&imgrefurl=http://www.jpl.nasa.gov/stars_galaxies/stargazing/stargazing_image.html&h=286&w=400&sz=13&tbnid=aS9vjMk1n4QJ:&tbnh=85&tbnw=118&start=4&prev=/images%3Fq%3Dplanetary%2Bcollision%26hl%3Den%26lr%3D)
Let’s draw a parallel. When 2 worlds collide in space, it creates a galactic fireworks show. When 2 worldviews collide, the effects are similar in the social, cultural, and spiritual realms.
On the lower left you see the leadership paradigm belonging to modernity. On the upper right you see the leadership paradigm belonging to postmodernity. Notice these are such distinct models that there is no overlap.
Modernity was characterized by organizations that were centralized, hierarchical, vertical, mechanistic, executive-oriented, bureaucratic, rigid and transactional. Postmodern organizations are decentralized, flattened, horizontal, team-based, organic, fluid, flexible and transformational.
The only connector is the fact that we are in transition from one to another. And it is this period of history, the transition, that we currently find ourselves in. And it’s bound to be a painful journey for leaders who care to make the trek. But as Ronald Heifitz of Howard University’s Leadership Education Project asserted, “There are lots of things in life that are worth the pain. Leadership is one of them.” That statement could never be more true than when applied to this most challenging period of worldview transition.
The Hubble Space Telescope captured this image of a violent collision of two distant galaxies which triggered massive amounts of star formations in a spectacular fireworks show.
(Accessed on November 15, 2004 from http://images.google.com/imgres?imgurl=http://www.jpl.nasa.gov/stars_galaxies/sg_images/hubble_pic_browse.jpg&imgrefurl=http://www.jpl.nasa.gov/stars_galaxies/stargazing/stargazing_image.html&h=286&w=400&sz=13&tbnid=aS9vjMk1n4QJ:&tbnh=85&tbnw=118&start=4&prev=/images%3Fq%3Dplanetary%2Bcollision%26hl%3Den%26lr%3D)
Let’s draw a parallel. When 2 worlds collide in space, it creates a galactic fireworks show. When 2 worldviews collide, the effects are similar in the social, cultural, and spiritual realms.
On the lower left you see the leadership paradigm belonging to modernity. On the upper right you see the leadership paradigm belonging to postmodernity. Notice these are such distinct models that there is no overlap.
Modernity was characterized by organizations that were centralized, hierarchical, vertical, mechanistic, executive-oriented, bureaucratic, rigid and transactional. Postmodern organizations are decentralized, flattened, horizontal, team-based, organic, fluid, flexible and transformational.
The only connector is the fact that we are in transition from one to another. And it is this period of history, the transition, that we currently find ourselves in. And it’s bound to be a painful journey for leaders who care to make the trek. But as Ronald Heifitz of Howard University’s Leadership Education Project asserted, “There are lots of things in life that are worth the pain. Leadership is one of them.” That statement could never be more true than when applied to this most challenging period of worldview transition.