“In this poem is the whole of what it means to live for the life of the world,” Koons explains. “God speaks to each of us as he makes us.”
The poem offers a compelling complement to the conclusion of the series, in which Stephen Grabill reminds us that the “church maintains the hope of the not yet by living the kingdom now.” We are the “lived memory of God’s purposes in the world,” he says. “The church is called to be the very embodiment of the kingdom to come.” (more…)
In the early 2000s, Broadway United Methodist Church had a series of outreach programs, including a food pantry, after-school program, clothing ministry, and a summer youth program that served up to 250 children per day. Today, these programs are completely absent, and it’s no accident.
“They’ve been killed off,” writes Robert King in a fascinating profile of the transformation for Faith and Leadership. “In many cases, they were buried with honors. But those ministries, staples of the urban church, are all gone from Broadway. Kaput.”
“One of the things we literally say around here is, ‘Stop helping people.’” says Rev. Mike Mather, the church’s pastor. “I’m serious.”
Although Mather was the first to initiate many of these programs, with some efforts going back as far as the late 1980s, after a series of circumstances, including a series of community tragedies, he began to believe that a new approach was needed. “I started paying attention to what they really cared about,” he says. (more…)
God has clearly given us dominion over creation, yet a variety of divisions and distortions persist. Radical environmentalists dream of a world without us, even as hyper-consumerists wield God’s call as justification for undue exploitation and self-seeking.
Getting the relationship right not only impacts our stewardship, but gets to the core of what we believe about God, why he created us, and who he has called us to be. It’s no wonder, then, that Abraham Kuyper begins one of his sermons on the role of the church by examining humanity’s broader role in creation.
In his sermon, “Rooted and Grounded,” Kuyper proclaims that the church must be both rooted”in the “organism” of the Gospel, even while being grounded in various institutional forms. Yet insofar as we are “rooted” in “organic” life, we must ask: Which garden do we intend to cultivate? How do we plan to do it? Why? (more…)
In an increasingly atomizing and alienating culture, what role does the church play in holding the fabric of civilization together?
Over at the Evangelical Pulpit, Bart Gingerich offers a hearty response, albeit by way of answering a rather different question: Why do folks abandon the church, particularly those who still believe in Jesus?
Although plenty of disaffected church-ditchers have undergone deep shifts in basic doctrine and belief, Gingerich observes that, for many, “the abandonment testimonies seem fueled more by embarrassment and bad experiences.” If this is the key driver, he continues, such departures may have just as much to do with the typical failings of human organizations in general as they do with the church in particular.
“Humans in groups can be jerks, make mistakes, have blind spots, and mishandle all sorts of cases,” he writes. “Many of the ‘I’m leaving or taking a break from church because people hurt me’ manifestos could just as easily been authored about the local Ruritans, Kiwanis, Lions, Rotary, Garden, or Women’s Club.”
But therein lies the issue: “Few under the age of 40 participate in such societies any more.” (more…)
Christian’s Library Press has released Rooted & Grounded by Abraham Kuyper. This short volume includes first-ever translated sermons by Kuyper showing his passion to the church. While he’s well known for his writings on theology and common grace, this book demonstrates Kuyper’s enthusiasm for the church as well. In his seminal sermon, included in this volume, Kuyper outlines the basic distinction and connection between his conception of the church as institution and the church as organism, a view which became formative for neo-Calvinist reflection on the church and society.
In his endorsement for the book, Stephen Grabill, senior research scholar at Acton Institute says:
Acton’s prolific director of research Samuel Gregg writes at Crisis Magazine about those who would modernize the Catholic Church (theologically): “Dissenting Catholics’ Modernity Problem.” His reflection centers on the thought of Pope Benedict XVI, whose recent visit toGermany brought the modernizers out of the woodwork, and whose speeches and writings have placed the faithful in their proper context.
Judging from the hundreds of thousands of Germans who attended and watched Pope Benedict XVI’s September trip to his homeland (not to mention the tsunami of commentaries sparked by his Bundestag address), the pope’s visit was — once again — a success. And, once again, it was also an occasion for self-identified dissenting Catholics to inform the rest of us what the Church must do if it wants to remain “relevant.” To no-one’s surprise, their bottom-line remains the same. The Church is “out of touch.” Why? Because it’s insufficiently “modern.”
The “we-must-be-more-modern” argument reflects the workings of a logic that privileges whatever is considered “contemporary” (an ever-moving target) over the knowledge imparted by Christ to His Church from its very beginning.
Such reasoning often runs along the following lines. In modernity, X is considered not good; ergo, the Church must accept X is not good. Or, modern people regard X as good or licit; ergo, the Church should teach X is good or licit.
You don’t need to be a professional philosopher to recognize that these are what logicians call non sequiturs: arguments in which the conclusions don’t follow from the premises. The fact that something is considered modern tells us nothing about its goodness or evil, let alone whether it conforms to the truth found in Divine Revelation. It also produces very strange arguments such as the claim made in 1968 (of course) by the ex-Jesuit theologian John Giles Milhaven, that “modern people” (whoever they are) by virtue of their “modernity of spirit” (whatever that means) enjoyed a type of “standing dispensation” from God to pursue what they “feel” to be good.
Gregg sets this post-Enlightenment ethic of feelings against the Church’s foundation in reason, which makes it truly catholic. Those who would re-orient the Church,
marginalize the conviction that the fullness of Christian truth is to be found in the reasonable faith entrusted to and proclaimed by the Church. And the faith of that Church goes beyond the particular views held by us today to embrace the right belief (orthos–doxa) of the whole communio of believers, the living and the dead, from the apostles onward — the truth of which is confirmed by the consensus of the Church Fathers, the lives of the saints, the witness of the martyrs, and the teaching authority of the successors of Peter and the other apostles.
Of course, Catholicism doesn’t have an in-principle opposition to the post-Enlightenment world per se, any more than it allegedly locates everything that is good and true in the 13th century. Any effort to associate the fullness of Catholic faith with any one historical period risks relativizing those truths knowable by faith and reason that transcend time and bind Catholics across the ages.
Perhaps such a relativizing is what many dissenting Catholic activists want. If so, they should concede that this would mean making the Church in their own image rather than that of Christ the Logos. And there is no surer way of making the Church truly irrelevant in a modern world that desperately needs more reason and light than emotivism and darkness.
Full text here.