Showing posts with label missions. Show all posts
Showing posts with label missions. Show all posts

The New Friars: The Emerging Movement Serving the World's Poor Review

The New Friars: The Emerging Movement Serving the World's Poor
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The New Friars: The Emerging Movement Serving the World's Poor ReviewScott Bessenecker shines a light on a movement of Christian young people who are sacrificing the "American Dream" and giving up their rights to not only serve the world's poorest in the name of Christ but to live as they live, in poverty, in the name of Christ. The New Friars begins to chronicle this movement with compelling stories of young people who choose to join in the suffering of people in the world's largest urban slum communities. These stories were both shocking and refreshing. Bessenecker does a great job informing the reader of the links between this current movement and that of the past. God has always called people to the "margins" for His sake. And no doubt our greatest model of this will always be Christ as the author so states. As someone who likes to think of himself as a "serious Christian" I was deeply challenged by this book and it led me into thoughtful and prayerful dialogue with God about His heart for those on the fringe and, more importantly, what God might be saying to me about my current life-style and vocation. I whole-heartedly recommend this book and really appreciate the fact it was written.The New Friars: The Emerging Movement Serving the World's Poor Overview

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GloboChrist: The Great Commission Takes a Postmodern Turn (The Church and Postmodern Culture) Review

GloboChrist: The Great Commission Takes a Postmodern Turn (The Church and Postmodern Culture)
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GloboChrist: The Great Commission Takes a Postmodern Turn (The Church and Postmodern Culture) ReviewThe central question to Raschke's missio-logical book is: "How is the task of the Great Commission, a missional task given by Christ to all his subsequent disciples, to be carried out in postmodern (=globalization) culture?" Raschke delineates the context of `globalization' that we are situated in, specifying several meanings to the slippery term, and ultimately identifies it as inherent to the definition of `postmodern', which is yet another term often disputed. He discusses the transformation of Christianity due to the effects of globalization, a transformation that is seen in the characteristics of decentralization, de-institutionalization, and indigenization. In discussing the structure, growth and manifestation of global-Christianity, Raschke draws the metaphor of `rhizomic growth', which in botanical terminology is that of a horizontal and subterranean structure and spread of a tuberic `mass of roots', and in the Deleuzian notion, of which Raschke makes important use of throughout his book, is how concepts are structured, birthed, manifested, understood and interpreted.
The challenges that Raschke believes are posed to Christianity in the globalization processes are consumerism, the mutation of Christianity into mass-market commodity, and radical Islamism. Rashcke believes that the clash between Christianity and radical Islamism should be not be seen as simply a battle between political libertarianism and totalitarianism, but is rather a clash of revelations, specifically on how the two interpret the promises to Abraham and how eschatology will play out, which will be either Mahdi or Messiah.
What Raschke offers as a responding strategy to the challenges for the global-Christian body, the `GloboChrist' as he calls it, is to emphasize radically the aspect of relation and incarnation in the ontology and development of the church-body and in its missional praxis. It is best to understand ourselves as primarily relational beings, in that the Trinity is primarily relation between Father, Son and Spirit, and we are made imago dei. In our interaction and missional experience with the Other in the era of the postmodern, we are to indigenize, contextualize, or `incarnate', as patterned after the incarnation of Jesus and his kingdom/mission toward us. Raschke gives working and personal examples of churches that exemplify his strategy, such as social justice undertakings in Uganda and contextual ministry in Vienna, Austria.
I recommend this book for those who want to understand what globalization spells out for the church, and particularly what it spell out for the church's mission. For those who know where I come from, I resound the blog comments of Andrew Jones, aka `Tall Skinny Kiwi', that "this book sums that this book sums up the postmodern European challenge and the church's response better than anything out there right now."GloboChrist: The Great Commission Takes a Postmodern Turn (The Church and Postmodern Culture) Overview

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What Can I Do?: Making a Global Difference Right Where You Are Review

What Can I Do: Making a Global Difference Right Where You Are
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What Can I Do: Making a Global Difference Right Where You Are Review
When hearing about crises in our world, many people ask "what can I do?"David Livermore answers this question in great detail in "What Can I Do."
Livermore explains that we are all in this world that God created and that we can share in resolving its problems. Poverty and inadequate health care, for example, exist throughout this world and our small individual effort can improve matters. Livermore believes that God intends for all of us to prosper and He invites each of us to help remove the barriers that prevent others from benefitting from creation's bounty.
First, Livermore details the problems. There are huge dilemma in this world that he discusses, many worsened by economic imbalance or prominent people who lust for power. He mentions crime, poverty, illiteracy, lack of access to healthy water and food, chronic diseases, and inadequate medical care. Usually when we hear about these difficulties, it is in news releases about people in foreign countries that lack our privileges and wealth. Often the only action mentioned is to send money. Livermore believes that there are significant actions we can each perform.
The author tells us that we each can make a difference. All too often we focus upon the entire puzzle, the world view, or distant cultures. He suggests that if we concentrate on small actions we can make a difference. Can I help with this one person? What slice of time can I devote to a solution? What little thing can I do?
Livermore provides his specific advice to business leaders, scientists, technologists, health care professionals, artists, and teachers. He also mentions how each of us can influence children - be role models, spread loving attitudes and bolster youthful confidence. Such influencing of children is essential for increasing involved people in the future.

He offers a detailed inventory to help individuals discover their talents and skills and access how they can get involved by using those skills in the community. People who work the inventory honestly (and maybe with help of people who know us), may discover gifts that we have yet to develop and use.
"What Can I Do" is much like a well written essay and is easy to read. The advice given is useful to anyone who wishes to become more involved in living their faith. I recommend this book.What Can I Do: Making a Global Difference Right Where You Are Overview

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Exodus from Hunger: We Are Called to Change the Politics of Hunger Review

Exodus from Hunger: We Are Called to Change the Politics of Hunger
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Exodus from Hunger: We Are Called to Change the Politics of Hunger ReviewBread for the World is one of the largest Christian anti-hunger organizations in the world. The group's president, David Beckmann, has written a new book titled "Exodus From Hunger" (Westminster John Knox Press, 192 pages, paperback) where he reveals the current global hunger situation and offers a road-map to end it. Beckmann believes that we each can do simple, yet significant things to relieve hunger, and this book shows how.
Before getting into the book, I wanted to point out that David Beckmann is the real deal. I shared some conversations with him a few months ago during Bread for the World's 'Hunger Justice Leader' advocacy training program. Even after winning the World Food Prize--the food equivalent to a Nobel--and despite rubbing shoulders with people like Bono, George Bush, Bill Gates, and Warren Buffet, Beckmann is admiringly humble. In addition, he is both intelligent and spiritually literate, graduating from the London School of Economics and working at the World Bank before becoming a Lutheran pastor.
This pastor-economist firmly believes that, if we choose, we can join God to end world hunger in our lifetime. His attitude isn't pie-in-the sky optimism. Beckmann has a legitimate plan to bring relief to hungry people, and "Exodus From Hunger" explains it in three parts.
After a foreword by Archbishop Desmond Tutu, the book's first part details the current hunger situation, defining `Where Things Stand Now'. Contrary to what many people think, we have actually made tremendous progress against extreme poverty in recent years, which has directly curbed hunger. For instance, from 1980 to 2005, the global fraction of people in extreme poverty has dropped from one-half to one-quarter, an incredible shift. This progress came in large part through the faithful advocacy of grassroots faith communities, spurred on by groups like Bread for the World.
Bread for the World combats hunger primarily through legislative advocacy. They seek to change the structures and policies that significantly influence whether families have enough money to put food on their tables. Bread for the World's work isn't a replacement for charitable organizations and food pantries, yet Beckmann notes that "it is impossible to food-bank our way to the end of hunger."
In the second part of the book, Beckmann points to `Where We Want to Go'. This part answers skeptics who question whether legislative advocacy is really the best way to subdue world hunger. Beckmann responds using stories of success, such as a small church group who transformed the global hunger picture by simply writing letters to their legislator. Eventually, their pleading won out, and the legislator championed a major global aid reform bill. Beckmann presents a compelling case that wherever you are, whatever your situation in life, you can take small actions to contribute to hunger relief. One, small handwritten letter has the potential to relieve thousands of hungry bellies.
The book's third and final part, titled `How We Get There Together', uses the Exodus story from the Bible to rally Christians to advocacy. Beckmann sees God moving today to bring people out of hunger the same way he moved to bring the Israelites out of slavery thousands of years ago.
This section also features Beckmann's personal journey, where he discloses his own struggles and transformation along the way. It would have been more helpful to read Beckmann's biography in the beginning of the book, so his proposals would have more context. The better you know someone, the more clearly you understand their arguments. For example, Richard Stearn's personal story was near the beginning of his recent "Hole In Our Gospel", which textured his later words. Nevertheless, discovering Beckmann's own journey of compassion only adds weight to his arguments.
With over one hundred references, "Exodus From Hunger" provides solid backing for its statistics and proposals. And quotes from U.S. Catholic Bishops and Evangelical theologians display an ecumenism mirroring Bread for the World itself. Throughout, the book is filled with both serious research and compassionate faith.
"Exodus From Hunger" is a book that every Christian in our country should read, regardless of whether the topic seems exciting. The book may read like literary cough syrup, but Beckmann's passion, practical advice, and invitation to `join the movement' help the medicine go down easy.Exodus from Hunger: We Are Called to Change the Politics of Hunger Overview

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Changing Face of World Missions, The: Engaging Contemporary Issues and Trends (Encountering Mission) Review

Changing Face of World Missions, The: Engaging Contemporary Issues and Trends (Encountering Mission)
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Changing Face of World Missions, The: Engaging Contemporary Issues and Trends (Encountering Mission) ReviewThis applies to the Kindle format only:
I bought this book for a class on missions. The content it good but some of the formatting is out of whack. It isn't consistently bad throughout the book. The case studies seem to be the worst. Here is an excerpt from one of the case studies.
"How could an Amer can comp y this n workers? Wasn't America supposed to be a Chistian nation? Weren't the owners of this business Christians themselves? How could they simply dump dozens of people--people with families--so i pu su t of greater profit? Wasn't America full of Christians? Couldn't they tell these companies how badly it hurts when they pursue free-market policies ? Weren't there any rules against creating jobs in other countries, raising people's hopes, and then dashing them h Maybe he ndian Labor Board would have something to say to the American company!"
If you're a fan of mad libs, go with the kindle format.
5 stars for the book, 3 for the formattingChanging Face of World Missions, The: Engaging Contemporary Issues and Trends (Encountering Mission) Overview

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Global Missiology for the 21st Century: The Iguassu Dialogue (Globalization of Mission Series) Review

Global Missiology for the 21st Century: The Iguassu Dialogue (Globalization of Mission Series)
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Global Missiology for the 21st Century: The Iguassu Dialogue (Globalization of Mission Series) Review1. What was the purpose of the Iguassu meeting? What can I learn from it?
William Taylor, Executive Director of WEF, convened this meeting of 160 "reflective practitioners" in Brazil at the end of the 20th century to reflect on how "modernity has misshaped our church and missions `enterprise.'" Taylor writes, "during the last decades of the 20th century, an unfortunate over emphasis on pragmatic and reductionist thinking came to pervade the international Evangelical missionary movement. We must acknowledge that this emphasis has seeped into the church around the world." What I gave notice to was that this was the primary global event of its kind and that most Missiological and theological institutions were focused on their task. There was "little interest in substantial theological reflection." The "dangerous and presuppositional questions" which were asked at Iguassu included: "Where is the power of the gospel in the church today?"; "What kind of gospel have we transported around the world?"; and "What does it mean to see the presence of the kingdom of heaven in our world today?" Taylor calls the Iguassu meeting and the book a "tapestry". It is that and more. The deep thoughtful insights and experience offered by the writers and the varied applications for missions today has made this book a useful tool in my arsenal.
2. How is modernity defined and what affects are described?
Modernity is defined as the "Worldview of the West" which has been "shaped since the 16th century by the Cartesian dualism." This dualism has divided the universe into two, the supernatural world and the natural material world of humans, plants, animals, and matter." (Hiebert 169) The results of modernity are the "crippling omissions" such as reducing the gospel to proclamation or a list of bullet points on a statement of faith have created a mile-wide and inch-deep Christianity without regard for culture or the nation. The sixth stated purpose of the Iguassu meeting in Brazil, October 1999, was that "during the last decades of the 20th century, an unfortunate overemphasis on pragmatic and reductionist thinking came to pervade the international Evangelical missionary movement." (p. 4) A key unfortunate result of modernity is the reduction of world evangelization to research, statistics, and quantifiable objectives, especially with regards to the many global efforts targeting the year 2000. Many say there has been an over emphasis of short-term missions. Quoting René Padilla, Norberto Saracco writes how that reductionism has crippled the church: "It is not a question of being `the faithful few,' but because God wants all to be saved; the matter is that `when the gospel is manipulated in order to make it easier for all to be Christians, the foundation is being laid from the very beginning to have an unfaithful church.'" (p. 363) Because Europe is, "to a great extent, an unevangelized continent," (p. 266) a proper response may be to mobilize Christians to that continent in pursuit of re-evangelization and renewal.
Another devastating omission of modernity is an inadequate emphasis or understanding of the Biblical theology of vocation. Because the church has been divided by the dualism of modernity, "many well-trained believers do not know how to relate their faith to their everyday lives. They feel divided between private interests (church, spirituality, etc.) and public concerns (economics, politics, environment, etc.)." (McAlister 368) "Disregard for the call of God into our world of profound personal, familial, socio-economic, cultural, and environmental crises." (p. 5)
"We still do not understand how Modernity has misshapen our Church and missions `enterprise'." (p.3) Modernity's affect on the world and the church reaches across the globe in ever expanding circles of materialism while at the same time reaching deep into the psyche of every modern individual. "New age networks have spread throughout the world, offering an especially appealing religious soup that allows one to be both spiritual and materialist at the same time." (p. 10) McAlister calls for a clear vision and refers to two critical issues of our time: "identity and mission". His concern in the face of globalization is that young people "find themselves in the supermarket of lifestyle choices," with the message: "define your own reality." The obvious frustration amplifies a "culture of despair...with deep expressions of suspicion, fear, cynicism, and anger, which can be seen inside the church as well as without." (p. 370)
3. How is Hiebert's vision of warfare and worldview expanded my own?
It is interesting how Hiebert reviews theology and missions before his presentation of spiritual warfare. His summation of systematic theology as "Greek" and biblical theology as "Hebrew" has helped me see the broad expanse of Christian scholarship in new light. This has been the place of spiritual warfare. Presenting "Missiological Theology" for the purpose of answering the limitations of the established systems and schools is revelational. He quotes David Bosch saying, "Paul was the first Christian theologian precisely because he was the first Christian missionary." (p. 167) The Missiological approach to theology puts Augustine's "Credo Ut Intelliga" back in the place of priority; first believe, then understand; first accept and act on the Word as it is meant for `you', then gain revelation of the broader applications. The task of the mission theologian is to communicate and apply the gospel to people living today, so that it transforms them and their cultures into what God wants them to be. Missiological theology seeks to bridge the gulf between revelation given millennia ago and the human context today." (p. 167) This is active faith applying the Word of God, the weapons of spiritual warfare, "sword" and "shield," are "mighty through God." (Eph. 6:10-18)
Taking this reality, the call is for transformation. Spiritual warfare is the church's call "to fight against poverty, injustice, oppression, and other evils which are due to oppressive, exploitative human systems of government, business, and religion." "Transformation must involve whole communities as well as individuals," Paul Hiebert writes. (p. 168)
4. What have I learned about globalization and the churches response?
We in the West must stop thinking of the division of the world, the West and "the 2/3rd World.referred to as the "Great Rest of the World." (p. 5) "The most striking reality facing Christian missions in the world today is the decline of Christianity in the West, largely caused by a deadening, anti-Christian, humanistic, secularist philosophy." (Adeyemo 266)
Given a pluralistic society is the most appropriate environment for the free exchange of ideas, perhaps the best response to religious pluralism is found in the Iguassu Affirmation: "We commit to give voice to all segments of the global church." (p. 20) Today, in the wake of the War on Terrorism, and more particularly The War in Iraq, there is more than "an air of global hostility against the West in general and the United States in particular." Adyemo adds, "Rather than becoming easier, Christian mission enterprises in our day are becoming more difficult, risky, precarious, and expensive. The only way forward.is to engage in partnerships." (p. 267) "The spirit of proselytism should be replaced by the willingness to learn from one another." (p. 7)
The Iguassu Affirmation states: "We must be aware of ethnocentricism in our view of economic forces..We commit to address the realities of world poverty and oppose those that serve the powerful rather than the powerless." (p. 20) McAlister went further, saying, "If missions in the Western context do not consciously shift to a more holistic theology and practice, then I cannot see how we can reach people. Practical models and demonstrated community are essentials in the post-modern era. The churches need resources to be able to move back and forth between Scripture and culture as they frame redemptive agendas. Few tools or models seem readily available to the Western church." (McAlister 371)
"We can cheer the growth of the Christian faith, which some say is up to one-hundred-thousand persons choosing Christ each day, but what do we think of the expansion and growth of a "well funded and intensely expansionist Islam?" (p. 10)
SUMMARY
"Pluralism challenges us," as the Iguassu Affirmation declares, "to hold firmly to the uniqueness of Jesus Christ as Savior, even as we work for increased tolerance and understanding among religious communities." It is true that harmony will not be found if, in practice, we are rearguing the truth claims of religious modernity. Iguassu calls for a commitment "to be agents of reconciliation." (p.19)
Agents of reconciliation are vulnerable learners with hope as an operating agenda. John Stott is quoted saying, "Jesus could not have served human need by remaining aloof in the safe isolation of his heaven; he had to enter our world...He made himself vulnerable when he made himself one with us." (p. 261)
Henri Nouwen's challenge gives fuller meaning to what it means to become agents of transformation and reconciliation: "The way of the Christian leader is not the way of upward mobility in which our world has invested so much, but the way of downward mobility ending on the cross." (p. 167)
Global Missiology for the 21st Century: The Iguassu Dialogue (Globalization of Mission Series) Overview

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Encountering Missionary Life and Work: Preparing for Intercultural Ministry Review

Encountering Missionary Life and Work: Preparing for Intercultural Ministry
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Encountering Missionary Life and Work: Preparing for Intercultural Ministry ReviewSimply said, this is a must read for anyone considering going into cross-cultural missions. This biblically based methodology to realistic preparations for the mission field is greatly needed. The 20+ years of experince of each author in the mission field is a testament to it's credability as well. Ideally you would apply what this book teaches a few years prior to your departure, but there is great usefulness even for this who are departing in a few weeks and those who are currently serving on the field in countries outside of their home country.Encountering Missionary Life and Work: Preparing for Intercultural Ministry Overview

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Global Awakening: How 20th-Century Revivals Triggered a Christian Revolution Review

Global Awakening: How 20th-Century Revivals Triggered a Christian Revolution
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Global Awakening: How 20th-Century Revivals Triggered a Christian Revolution ReviewIn many ways, America is a world unto itself. Until some tragedy strikes beyond our borders, we are content to fret about our internal problems and concerns. But more and more the world out yonder is coming in to us. Globalization is forever changing our way of life. And the wide world is ever shrinking.
Almost every social arena is affected by this trend, and the Church is no exception. American Christianity has long prided itself as the beacon of world-wide missions. Yet we still are tempted to think the Church outside our shores stands in need of our American ingenuity. Mark Shaw in "Global Awakening: How 20th-Century Revivals Triggered a Christian Revolution" reveals how ignorant such a perspective truly is. Missionaries are now flocking to our own shores, and the story of the 20th Century is the world-wide surge of the Evangelical Church.
Some of us may have missed the newsflash. Mark Shaw explains:
"When one looks beyond Atlantic shores the most significant change in the world in the last several generations is the broader revival of religion sweeping the southern hemisphere.... To miss the rise and significance of the new World Christianity would be like a concerned Christian in sixteenth-century northern Europe missing Luther and the Reformation. Something that affects the renewal of Christianity worldwide is afoot and no one should miss the party." (pg. 10-11)
From many quarters I had heard of this global renewal of Christianity. Mark Shaw's book offered the chance for me to sample its various manifestations. Shaw uses eight case studies to illustrate his views of the nature and rise of global revivals. He argues that there are natural and supernatural factors at play. And he utilizes missiological and sociological studies to analyze these movements. Global Christianity, he finds, is less an exported Americanism than an indigenous inculturation of Christianity.
For the average Joe like you and I, his study still offers an accessible look into the variety and vivacity of worldwide Christianity. And to a large degree many of the movements he surveys from Korea and China, to India, Africa and on to South America, are the fruit of earlier mission endeavors.
The author shares what we all can learn from these historical revivals "as we look toward the future of the church":
"The current global awakening needs to shake us from our cultural isolation and obsessions as North American Christians.... What the current global awakening teaches me, however, is that the real emerging church is a wildly global and culturally pluralistic one which moves us toward the vision of 1 Corinthians 12, a body of Christ with many parts each recognizing their global interdependence. The message of global revivals is that God is internationalizing his people and we stand at an Ephesians moment (to use Andrew Walls's expression) in which the cultural, geographic and political barriers are breaking down in light of the gospel. The current global revivals are not ends in themselves. Their ultimate significance will be seen in multicultural missional churches that seek to change their world in the power of the Spirit and in partnership with the mission of God." (from an Author Q & A provided by IVP)
This book isn't for everyone. It's a bit technical and doesn't develop the stories as much as an average reader might like. Furthermore, Shaw is not as critical of new Pentecostal movements as some might like him to be. Nevertheless it offers a helpful survey of the growth of Worldwide Christianity and serves to enforce the notion that the proper term for such global developments is "revival". Shaw helps us see that God uses both natural factors and human movements as catalysts in His work of growing His Church.
Ultimately, "Global Awakening" spurs us American Christians to see beyond ourselves and look for the hand of God in other places around the world. To serve this end I recommend the book for a wide audience.
Disclaimer: This book was provided by Inter-Varsity Press for review. I was under no obligation to offer a favorable review.Global Awakening: How 20th-Century Revivals Triggered a Christian Revolution Overview

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Global Mission Handbook: A Guide for Crosscultural Service Review

Global Mission Handbook: A Guide for Crosscultural Service
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Global Mission Handbook: A Guide for Crosscultural Service ReviewI'm really torn about this book. On one hand, it has quite a bit of good
material on various aspects of considering international missionary work.
On another, I found it often difficult to get through.
Part of it is that, I realize that I just don't like books that are in a
short article format--it feels like more of a personality thing than
anything else. I prefer things that are going to carry more of an
on-going theme or subject matter to great depth. At the same time, it
feels like individual articles are easier to pass on to others than a
whole book. However, given the abundance of articles in this book, I
feel like it's less likely that I'll remember an individual article when
the appropriate occasion arises. There definitely were individual pieces
that I found inspiring or could imagine being useful, I just don't know
that I'll keep track of them to come back to.
Another reason that I'm torn about it is that while it gives
non-traditional missionary types some room to apply this book to their
lives, it feels like there's a clear push toward missionaries who are
focused on evangelistic church-planting to unreached peoples. At points
in the book, there's some suggestion that some readers might have skills
or gifts that might point them toward a variety of missionary roles.
However, in the worksheet for the 'ministry role and assignment' chapter,
the first question is 'do you know some missionaries who are attempting
to reach an unreached people group?' Somewhere late in the book it's
acknowledged to some degree that the authors have strong personal
convictions about the need for this particular type of ministry. But as
someone who feels more led to a marketplace missionary approach and not
to what would be considered 'an unreached people group', it felt somewhat
off putting to have the book feel like it was pushing that particular
missionary call without explicitly getting into why that was the case and
addressing the issues involved in that.
I felt this way about some of the emphasis on the value of going to a
Christian undergraduate institution as well. Like the bias toward that
direction was present without really stating it and therefore dealing
more with the issues involved. There was one article that compared
multiple educational routes, but many other articles implied that the
Christian education route was the better one to choose. I probably have
my own biases toward secular undergraduate education that play into how I
feel, but I just wish that there could have been more of straightforward
argument and then the issue could have been left alone.
Finally, in terms of critique, I feel like I don't know who this book
would apply to in its entirety. Perhaps it's not supposed to. I feel
like the individual articles themselves might all have an appropriate
audience. But I just don't see the book as a whole applying well to say,
undergraduates who are considering missions in some form. I first
starting reading the book in the context of a church based class for
undergraduate students who were attending the Urbana Missions Convention
and I struggled with feeling like the book was actually relevant to them.
It felt like the book is most useful to those who are pretty serious in
their commitment and conviction to go onto the missions field rather than
students who were just considering missions. Even though the students I
was interacting with were committed to their lives of faith and their
fellowship (many were student leaders), it felt like their rather
undeveloped level of self-knowledge about their gifts and call make the
book beyond where they're at in terms of considering missions.
In reflecting on to whom I would recommend the book, I could imagine
recommending portions of the book to some mid-twenty somethings who were
already fairly certain that they want to be involved in international
missions, at least in the short term, people who work with those in that
situation (I know some people who run internships for that kind of
group), or even people who have been on the field for a bit and were
dealing with certain issues. But with all of those groups, there will be
significant portions of the book which would seem very relevant and then
portions that would not be relevant at all. The only group I could see
the book being helpful to as a whole are perhaps missions pastors who
would interact with missions minded people and missionaries at a
wide-range of life stages and considerations of missions.
In the end, I feel like the book is best seen as a reference book.
Rather than sitting down and reading through the entire book, it feels
like it's best used by reading the relevant portions or recommending the
relevant portions when they are most appropriate. In that form, there
are some very good pieces and a lot of wise and experienced missionary
perspective. I now know resources I will recommend if I have friends
raising children in the mission field. Taylor's story about his father
finishing well brought me to tears. I felt like I learned some things
about current issues in the missionary force--particularly in the trend
toward short-term missions and away from career missionaries. I even
appreciated the recommended book list at the end.
However, I feel like I have hesitations on giving the whole book to
college students or very recent grads considering the field. Maybe I
underestimate them, but I feel like a lot of it would feel beyond their
life-stage. And at a time when many students are looking for community
development in missions or hybrid service and evangelism types of roles,
I feel like this book would in some ways discredit their passions or
interests.
Global Mission Handbook: A Guide for Crosscultural Service Overview

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The Next Christendom: The Coming of Global Christianity (Future of Christianity Trilogy) Review

The Next Christendom: The Coming of Global Christianity (Future of Christianity Trilogy)
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The Next Christendom: The Coming of Global Christianity (Future of Christianity Trilogy) ReviewIn a memorable passage from the movie APOLLO THIRTEEN, a military man in the tense Houston control room shares with a political figure his premonition that the tragedy unfolding before them will be *the* catastrophic moment for the space program. Mission control flight chief Gene Kranz overhears their conversation and addresses it: 'With all due respect, gentleman, I believe this will be our finest hour.' The scene could stand in for the hand-wringing that often accompanies the apparent demise of the Western church when it comes to prognosticating on its fate over against the perceived adversaries of secularism and post-modernism. Philip Jenkins reminds us that, when viewed through a wide-screen lens, the immediacy of threat often yields to a broad panorama of opportunity.
Over against the fear of resurgent religion that shows its face among our cultural elites, Philip Jenkins sketches the rise of 'global Christianity' in predominantly positive terms. The Penn State University scholar of religion has noticed long before most of us that the face of Christendom is already brown, southern, and confident. He helps us to work through the implications of this even as he persuades us that the hegemony of Euro-American Christianity is a thing of the past and that-unless we pay attention-we who are part of it are likely to be, as the old song says, the last to know.
In the first of ten compact chapters ('The Christian Revolution', pp. 1-14), Jenkins starts out with a bang. Professional analysts of global trends have missed out on perhaps the biggest one, a fact that the title of Jenkins' opening chapter provocatively suggests. Religious revolutions are not, as Western intellectuals too often suppose, mere matters of the heart. They bring with them profoundly this-worldly repercussions like crusades, wars, and what Samuel Huntington has famously termed 'the clash of civilizations'. They can also renew societies. Jenkins informs us that a 'Christian revolution' is already underway in the developing world, one that our political leaders ignore to the peril of all of us.
The historian who can write well-researched prose for a popular readership and manage to turn large assumptions on their head is a valuable person indeed. Jenkins accomplishes just this in his second chapter ('Disciples of All Nations' pp. 15-38). He helps us to see that Christianity is not best understood as a western religion. Its African, Middle Eastern, and Asian successes were large and entrenched centuries before it came to be perceived by some as the faith of white men. Even popular myth of Christian crusades dispossessing Muslims of their ancestral turf is misleading in the extreme when viewed against the historical facts of Islamic expansionism and enduring Christian communities among those peoples whom we today identify reflexively as Muslim. Europe entered late into this story. Jenkins wonders, with one of his sources, whether the universal Christianity he describes is not best seen as the 'renewal of a non-western religion', a suggestion that gains credence when one ponders how alien Western skepticism immediately appears when placed beside the biblical documents, on the one hand, and ancient or emerging Christian movements from Africa or Asia, on the other.
If Western mythology about the missionary enterprise(s) is to be believed, it is the power of kings, companies, and missionaries that enforced a European Christian faith upon the reluctant peoples of the Two-Thirds World. Jenkins does not believe it, however, arguing that even when these institutions are given their due, Christianity has become an indigenous brushfire in many of the regions under review ('Missionaries and Prophets', pp. 39-53). Indeed, Christian faith of one variety or another-and sometimes several at once-appears to have thrived since the retreat of colonial powers. A guilty missionary conscience would appear to be a neurosis suffered largely in the West.
When the demise of European empires brought forward the moment for non-Western churches to stand alone, they had little trouble doing so (Ch. 3, 'Standing Alone, pp. 55-78). Indeed, the European retraction coincided with several significant Christian advances that affected both the European-founded churches and newer autochthonous movements. Academic interest in the latter often overshadows the at least as remarkable health of Roman Catholic, Anglican, and other traditional churches. Jenkins observes parallels between the developments he surveys in the 'South' and those that characterized a similar time of awakening, urbanization, and religious effervescence in the industrializing North.
Jenkins' fifth chapter ('The Rise of the New Christianity', pp. 79-105) produces some plausible and startling speculations based upon demographic trends extrapolated out from evidence that is available today. Population growth and contraction look poised to reduce European populations radically while a boom in many southern states continues apace. When turning to religious indicators, all of them suggest that the surge in southern Christianity has barely begun. The picture becomes even more interestingly when population mobility is factored into the equation. Immigration to Europe may well establish a renewed Christian presence on that continent. America looks set to become even more of a Christian nation than it is today, again due to immigration.
In 'Coming to Terms' (ch. 6, pp. 107-139), Jenkins surveys how churches in the Two-Thirds world `inculturate' the gospel in their cultural contexts. Though the results are sometimes alarming to Western Christians, Jenkins' view is rather more sanguine, claiming that most of these adaptations are well within the parameters of recognizably Christian faith. As demographic changes favor the Southern churches, their patterns of life and worship-often viscerally supernatural in their orientation-are bound to become the dominant ones in a new Christendom.
Jenkins' seventh chapter prognosticates about the varying models of church and state that can be expected as important southern countries become demographically Christian ('God and the World', pp. 141-162). The predictions are not all reassuring to heirs of a strong tradition of separation between the two. Even more unsettling is the possibility of a secular north looking down its nose at-and perhaps coming to blows with-a fervently religious south. In the limited but important realm of ecclesiastical politics, events since the 2002 publication of the book make Jenkins look prescient, a virtue he takes scholarly care to disown. Developments in the American political landscape make one wonder whether this country might become divided in two along the same lines rather than ease into alignment with its secular northern compeers. The sight of sophisticated American Episcopalians separating from local oversight, calling themselves 'Anglicans', and placing themselves under the pastoral care of African bishops may be the robin that calls this particular Spring.
Jenkins' book is highly quotable and for this reason often brandished as a triumphalist Christian tract. That this is a misreading of his work is nowhere more obvious than in his prediction of continued and severe Muslim-Christian conflict ('The Next Crusade', 163-190) in those regions where both Islam and Christianity are experiencing a resurgence. Jenkins acknowledges that a world in which powerful adversaries take religion far more seriously than does today's sophisticated North should keep strategic planners up at night. Simple parents imagining the world in which their children will come of age might also join this insomniac corps.
What effect will southern Christianity have on northern churches and culture? This is Jenkins' question in 'Coming Home' (pp. 191-209). Events since the late 90s have given the author some hard facts to work with. The southern churches are almost all theologically and culturally more conservative than their northern partners. But are they so distinct so as to be incapable of re-evangelizing secularized Europe and the USA? Maybe not. Stay tuned.
Jenkins takes up his final opportunity ('Seeing Christianity Again for the First Time', pp. 211-220) in the first person plural, for the first time plainly identifying himself as a Christian social scientist who cares deeply about the 'we' of Christian faith. Dispassionate analysis is exchanged for what becomes almost an indictment of northern Christian myopia. From the angle which Jenkins permits us to view the world of, say 2050 A.D., the persecution and poverty of which so much are made in the New Testament literature is also the context of the majority of today's Christians (not to mention those who await their moment a half-century hence).
As a Christian reviewer whose work takes him to those corners of the world (or are they its centers?) that Jenkins surveys, I find in Jenkins' work the ring of truth. Many Christians exult in the statistics of Christian resurgence that crowd the pages of this book and allow its title to sound something other than arrogant. In my judgment, they have misread Jenkins. There is more challenge here than pom-poms for waving by those of us whose historical circumstances make it comfortable to cheer on impoverished brethren who remain-by and large-at a safe distance.
This is not an optimistic book, though it is profoundly hopeful. It is perhaps among the two or three that Western Christians ought first to read in this decade, as we hope for a revision of this fine work in the next. We live on the cusp of extraordinary Christian advance, indeed it is already upon us. In the light of these demographic trends, however, the ancient voice of Tertullian sounds ever more pertinent to the world that is already taking shape, a world that Jenkins urges us to see from an entirely fresh angle. 'The blood of the martyrs', that church father still soberly reminds us, 'is the seed of the church.'The Next Christendom: The Coming of Global Christianity (Future of Christianity Trilogy) Overview

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The Meeting of the Waters: 7 Global Currents That Will Propel the Future Church Review

The Meeting of the Waters: 7 Global Currents That Will Propel the Future Church
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The Meeting of the Waters: 7 Global Currents That Will Propel the Future Church ReviewFrom 2006-2007, Fritz Kling and his associates facilitated a "Global Church Listening Tour" with 151 church leaders in 19 countries. The Meeting of the Waters is his report on emerging trends that will affect the mission of the worldwide church. This report is timely since younger Christians are rethinking both the nature of the church's mission and of the missionary calling.
Here are the trends that emerged through Kling's conversations with church leaders:
*Mercy: The church must address the physical and material needs of humanity, not just their spiritual needs.
*Mutuality: The church in the developed world must interact with the majority world as peers, not as patrons who seek to control the use of their patronage.
*Migration: The church must minister to populations that are increasingly multinational, multiracial, and multiethnic.
*Monoculture: The church must realize that globalization is making local cultures increasingly similar to one another, and this face presents both challenges and opportunities.
*Machines: The church must utilize technology (especially computers) to accomplish its mission.
*Mediation: The church must take the lead in making peace and resolving the conflicts that increasingly characterize global culture.
*Memory: The church must take into account the fact that memory (especially of tragedy and oppression) shapes the way that people respond to the gospel.
If you are the pastor, missionary, or denominational leader, I urge you to read The Meeting of the Waters. It will not answer all your questions about how the church should carry out its mission in the postmodern world, but it will help you understand the questions that need to be asked and answered.The Meeting of the Waters: 7 Global Currents That Will Propel the Future Church Overview

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