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Mission of Jesus Resurgence Meeting
I’ve been posting (especially this) recently in concert on some interesting discussions that my church has been having in anticipation of our General Assembly.
Well, this is the culmination of that: the Mission of Jesus Resurgence Meeting at same General Assembly. You can watch below, or click here and interact with the meeting (if it’s still going on.) And, of course, the discussion continues here.
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Mission of Jesus Resurgence Meeting Tonight
Tonight at 2130 CDT will be the Mission of Jesus Resurgence Meeting, sponsored by MissionalCOG. For those of you who follow this blog, the church I’m in is having its General Assembly this week, and you can get to see for yourself what dissenters look like in a Pentecostal church.
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The Revolution of the Gospel
From John McKenzie’s The Power and the Wisdom:
Yet the gospel is in some ways revolutionary, and no other word seems to do it justice. Efforts to conventionalise the gospel and to curb its dynamism take away much of its effect…The world, we said, both of men at large and the individual person, is irreparably altered by the Christian event. This suggests revolution. The old man of sin dies, and his world dies; this also suggets revolution…The Christian event occurs when the situation has become intolerable, with the difference that the situation has never been tolerable.
But the Christian event is not itself violent; and its effects are not felt through vulgar power. Jesus himself spoke of its power in the parables of the leaven and the mustard. It arouses no hot passions, and it does not divide except when rejected; Jesus said he came to bring not peace but a sword. Man’s resistance to the inbreak of God creates a situation compared to which most revolutions are playful. Man resists it because he cannot grasp the direction of the Christian revolution. It moves to give man something, not to take anything away; and man is so incredulous in the presence of such a paradoxical event that he resists it with all of his strength. Man is not yet ready for love. He never has been.
The essential note of the Christian revolution is that it is perpetually new. It is no less a challenge to the old world of sin and death now than it was at the beginning of the Christian era. Its demands are no less, and the total commitment which the Christian must make has not been diminished. The reflective reader of the New Testament comes to sense that what he reads is thoroughly contemporary, and that the tension between history and eschatology is resolved in him. And when it is resolved in him, he knows that it is resolved in the Church. Jesus lives–yesterday, today, and the same forever. History has not changed him at all, nor has it changed his meaning for human existence. By union with him the Christian is released from the prison of history; and this is eschatology by definition. We end where we began, with an event which is more than historical. It is the one enduring reality in the created world, and in it man achieves enduring reality and value.
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Seek Ye First
This week’s podcast is an classic “Jesus Music” song with a very well known verse of Scripture: “Seek Ye First,” from Matthew 6:33. It’s performed by the group Maranatha.
The rest of the album can be found at Heavenly Grooves.
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A Problem of America: For what fills the heart will rise to the lips, and Is Charismatic Culture African?
Some interesting tidbits from Lambeth.
Let’s start with the following comment from the Rt Rev Catherine Roskam, Suffragan Bishop of New York:
She said some of the 670 Anglican bishops gathered in Canterbury for the once-a-decade Lambeth Conference probably beat their wives, and added that it is difficult to discuss it with them because they do not believe it is wrong.
To which Chris Sugden’s reply is apropos:
He said her comments add to the fears of many Anglicans in Africa that they are “on trial” and “are not Anglican enough” for the liberal Western churches.
“It’s done in such a way as you can’t question it – nobody condones violence against women. But it’s put in a way as if it’s what ‘those people’ do.
“This is a further emergence of an approach that links Anglicanism with Western civilisation and a civilising mission, which is very unfortunate.”
On my Ten Weeks novel website, there’s a French Christian album whose title translates For what fills the heart will rise to the lips, the title from the words of Jesus himself (Matthew 12:34.) It’s a cool album, and I’ll podcast it in due course, but that’s pretty much what Bishop Roskam has done here. Given the fact that the U.S. has extensive domestic violence and the incarceration rate to prove it, if I were her I’d remember the following words of Jesus:
And why do you look at the straw in your brother’s eye, while you pay no attention at all to the beam in yours? How will you say to your brother ‘Let me take out the straw from your eye,’ when all the time there is a beam in your own? Hypocrite! Take out the beam from your own eye first, and then you will see clearly how to take out the straw from your brother’s. (Matthew 7:3-5)
And that leads to this observation from The Living Church:
Bishop K.D. Daniel of East Kerala in the Church of South India (United) never wavered in his determination to the Lambeth Conference, but that does not mean he is happy with the situation in the Anglican Communion.
“The problem we are basically facing is a problem of America,” he said. “They want to push their problems on to other nations.”
Reappraisers in TEC are, in their swelling triumphalism, doing what they have spent the last half century accusing their conservative opponents of: spreading the image of “the ugly American.” What they are doing is turning the whole conflict over human sexuality into a contest of national dominance. But then again, elitist snobs are always best at one thing: making everyone else angry.
On a completely different subject, this from The Sola Panel:
And what has all this to do with GAFCON (Global Anglican Futures CONference?) Well, as I stood (and sang) shoulder to shoulder with charismatically inclined Anglicans from many different parts of the world, I couldn’t help noticing how naturally the African bishop next to me wore the ‘charismatic vibe’. He swayed and waved and sang with a huge smile on his face, and it seemed like the most natural thing in the world. Then there was the white charismatic guy in the row in front of me. He still looked like a goose.
The obvious but somewhat politically incorrect thought struck me: is it possible that classic ‘charismatic’ culture really is African culture? That the late 19th-century black holiness churches which gave birth to pentecostalism passed on to the 20th-century charismatic movement some of its cultural flavour? And that one of the reasons it all feels so strange to Aussies, and maybe less so to Americans, and probably even more so to Brits, is that it is just not us? We have our own ways of rejoicing and celebrating and expressing sincere gratitude. They are no less real or heartfelt or sincere. But they don’t usually involve repetitive singing, swaying, dancing and waving.
Maybe this is what we should learn from our joyous, uninhibited African brothers. Maybe we should feel free to be ourselves. And love it.
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Davis Mac-Iyalla: Living What He Advocates
Just when I thought I’d seen everything on the Internet, we have this:
I am pleased to note that the United Kingdom has granted the asylum petition of Davis Mac-Iyalla, the Nigerian Anglican Gay activist, with whom I’ve had frequent dealings…
I know Mr. Mac-Iyalla better than anyone else in the United States, having served as sponsor of his six-week, coast-to-coast American tour last year. We spent every day and evening together, living in the same hotels and homes, sometimes in the same room…
I do not like Davis Mac-Iyalla, nor do I trust him. But I believe him…
I found his private behavior over the six weeks we were together to be rude, manipulative, arrogant, spendthrifty and destructive. He was continually sexually predatory, in ways both disgusting and laughable.
There’s one thing you can say for Mac-Iyalla: his life is consistent with his advocacy of LGBT people and their idea. The fact that his host Josh Indiana found him in bad taste doesn’t change that.
But that illustrates something important: the Africans, from Akinola to Mac-Iyalla, are in this for keeps. One of the central problems with the Episcopal Church is they present their religion as more of a pleasant game than as the life or death–on both sides of eternity–matter that belief in Christ really is. That’s one reason, for example, why Washington Bishop John Chane can have cordial relations with the Iranian leadership–a country where homosexuality is a capital offence–and yet attack Akinola and his allies.
The one thing that took TEC past a game was the property issue. At this point it became reality. Losing members is something that TEC has been doing routinely for forty years now. Property is another matter altogether.
And there’s one larger question: the long term objective of the whole LGBT movement is to get people at large to love them, voluntarily or otherwise. But if people like Josh Indiana, who is sympathetic to his cause, can’t bring themselves to like or trust him, what can they expect of the rest of us?
