I cannot help but share this. Also do note how many times Wright refers to some sort of contextualisation in this video:
There is a post at the Read the Spirit site entitled ‘Rediscover John XXIII, a Pope who stunned the world!‘ Many have thought that the new pope, Francis I, brings a refreshing aura with him into the office. So it would be natural for one to look back curiously for past popes with similar ‘aura of change’. John XXIII was one of them. He was the pope whom brought the Roman Catholic Church and the world a revolutionary change through the initiative of Vatican II.
Excerpt from the above post:
MORE THAN 1 BILLION CATHOLICSaround the world are wondering: Can a new pope revive our deeply troubled Church? Millions of those Catholics also wonder: Is it possible that another pope could “throw open the windows of the Church”? That’s a reference to Pope John XXIII, the pope who stunned the world by opening the Second Vatican Council in 1962—the historic global gathering of Catholic leaders that finally set the Mass in common languages, moved altars forward to make parishioners feel that they were a part of the Mass, changed countless other church structures and, most importantly, ushered in the modern era of interfaith relations.
Also, a book on John XXIII is also introduced in the post. The Good Pope: The Making of a Saint and the Remaking of the Church–The Story of John XXIII and Vatican II (Kindle version) costs only $3.99.
Students of mission studies will no doubt remember documents which are the results of the Council. For example, Lumen Gentium and Ad Gentes. Through these documents and other efforts, the council set the pace for inculturation of worship to happen in the global church and contextualisation to take place for evangelisation.
And, in his own words,
In these days, which mark the beginning of this Second Vatican Council, it is more obvious than ever before that the Lord’s truth is indeed eternal. Human ideologies change. Successive generations give rise to varying errors, and these often vanish as quickly as they came, like mist before the sun. The Church has always opposed these errors, and often condemned them with the utmost severity. Today, however, Christ’s Bride prefers the balm of mercy to the arm of severity. She believes that, present needs are best served by explaining more fully the purport of her doctrines, rather than by publishing condemnations. Pope John XXIII: Opening Speech at the Council, October 11, 1962
Engaging yet not compromising. A mission-minded pope indeed.
I wrote about the challenge of the church in the postmodern age. One of the key changes in the postmodern age is the increase of interest in spirituality and the reluctance to be limited by organised religion.
Other reports have confirmed this:
Over one-third of churchgoers attend services in more than one church. One in four attends services in different faiths, according to another Pew survey. More than one in five Christians believe in astrology, reincarnation, and spiritual energy in trees and nature. Seventeen percent believe in in the “evil eye” (casting curses on others). Over the last twenty years, rising numbers of Americans say they have felt like they were in touch with someone who was dead, according to Gallup data discussed in the Pew report. A rising number also say that they have seen or been in the presence of a ghost.
By referring the phenomena above as the Americans’ eclectic taste for spirituality, it is asked if ‘rising eclecticism’ could ‘erode the religious foundation of the church’. This is especially pressing considering the context of the U.S., where there is a ‘mix of peoples and beliefs’. The bottom line, is whether organized religion able to ‘co-exist with the mix-and-match tendencies of the American people.’
I believe the reason people are going to more than one churches is due to their consumerist habit. They are used to exercise their right to choose. Their move is also often utilitarian in nature, picking whatever that suits their needs at various places. They downside of this is the lack of commitment and discipleship. The quality of fellowship and sense of belonging in a community will then be eroded. So to a certain extent, the assembly – the gathering or the church – is eroded.
Of course the church, as an organisation, needs to take a hard look at herself. Again I believe the church, especially the evangelical churches are still largely too ‘modern’, hence losing touch with the postmodern people of today.
So further questions remain – ‘how can the church reach out to those who are eclectic?’ In what way can we engage with them? Can we still expect them to find their answers in the ‘modern’ church? We may think that our churches do have the answers but can we expect them to be responsive to the ‘modern’ way of doing church or ‘teaching’? How would the church deal with a member who believes in astrology? Do we attend to her needs, form a genuine relationship and dialogue with her or do we just teach her and command her to stop? There is no clear answer as each case is unique, but the question remains – as the church, how do we surf and soar in this wave of increased interest of spirituality?
‘A private truth for a limited circle of believers is no truth at all. Even the most devout faith will sooner or later falter and fail unless those who hold it are willing to bring it into public debate and to test it against experience in every area of life. If the Christian faith about the source and goal of human life is to be denied access to the human realm, where decisions are made on the great issues of the common life, then it cannot in the long run survive even as an option for a minority.’
Lesslie Newbigin, Foolishness to the Greeks: The Gospel and Western Culture, 117.
‘The church could have escaped persecution by the Roman Empire if it had been content to be treated as a cultus privatus—one of the many forms of personal religion. But it was not. Its affirmation that “Jesus is Lord” implied a public, universal claim that was bound eventually to clash with the cultus publicus of the empire. The Christian mission is thus to act out in the whole life of the whole world the confession that Jesus is Lord of all.’
Lesslie Newbigin, , The Open Secret: An Introduction to the Theology of Mission, 16–17.
Newbigin’s criticisms above were directed towards the Western society at his time where faith is driven into everyone’s private space from the public arena. Today the situation might be slightly different. People are happy to share what they think about truth and faith, but the tendency now is to form unofficial or casual groups, often even driven by common felt-needs where similar understanding of ‘truth’ or ‘faith’ are expressed and lived. As a result, we have now various groups adhering to their own version of Christian faith, forming their own subculture, satisfied with their own little ‘private space’, and find no time nor necessity to engage with the wider world. So ‘the private faith/truth’ which Newbigin mentioned is today expressed in a typical postmodern form – diversified ‘believers’ groups’ meeting together instead of individualistic, private believers attending a state church or a denominational church, as in the ‘modern’ church. Splinter groups were common in history, but never in such intensity, in such a big number and with so much self-justified confidence as today. Postmodern consumeristic tendency means that people who shares common ideas about ‘truth’ or ‘faith’ tend to form a group themselves to serve their own needs.’
Thus, the issue we will encounter, in regards to the first quote above, is the fact that people may not find it necessary to ‘test’ the truth of their respective subcultural groups. In the context of the church, it means that believers are not interested to engage meaningfully with the people outside of their realm. It is too troublesome. As a result there is a lack of evangelism and mission. Otherwise when evangelism is done, there will be very little or no effort at all to engage meaningfully with the various subcultures encountered. In short, for mission and evamgelism to happen in a church, a certain amount of cultural clash is to be expected.
According to the second quote above, cultural clash, or in the context of this post – venturing out of our comfort zone and getting in touch with the ‘real world’ or other groups – becomes inevitably the very mark of authentic Christianity. If Jesus is Lord at all, he has to be the Lord of our ‘group’ and the Lord of others, and Christians are to make sure this is the mission and the reason for the existence of their group/church. A missional church will engage with the outside world even with the expense of clashing with the dominant culture of the day.