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Leveling and horizontalization: Top two things I have been taught in 2016 and the three most important books I read in 2016

12/31/2016

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Yes, I posted the set of most influential books I read in 2016. Yet, there are three books that have significantly moved me to rethink my gospelology (how come that’s not a word). Granted I’ve been heading this way, but in God’s gracious providence, he allowed or choose these three books to enter publication and find their way to me.

The books underscored the things God has been teaching me this year. Two words can sum up what has been taught: horizontalization and leveling.
​
 The three books are:


  • Making Room: Recovering Hospitality as a Christian Tradition (1999) by Christine D. Pohl
 
  • The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire (2016) by Alan Kreider
 
  • Subversive Jesus: An Adventure in Justice, Mercy, and Faithfulness in a Broken World (2016) by Craig Greenfield.
 
These three books, more than anything, taught me about the two words--horizontalization and leveling--and their importance for a better, more proper understanding of the gospel and church.


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I am sure I will post something soon on “horizontalization” and “leveling,” but for now, it is enough to say that God has taught me that the uniqueness of the gospel is leveling, that is, there is a leveling among believers unlike anything else upon earth. The table or the partaking of the Lord’s Supper is a leveling event (or should be). Our fellowship, i.e., our church life and worship, is a leveling of our social status’s. Whereas “leveling” is what should occur among believers and through its events of worship, the Table, baptism, and living in the world, “horizontalization” is the effects of the gospel that are displayed to the world; what outsiders, nonChristians, the unchurched, and the powers should see in and through our behavior, our habits, and our systems (i.e., the way we worship, the way we facilitate the Table, the way we do baptisms, and the way we live among people and together as a church). In other words, where such social leveling occurs, the church is displaying the horizontalization of the gospel.
 
This is what I have been taught this year. Now, let’s see if I have learned anything.


Check out my sermon on John 13, Jesus’s Community of Footwashers: His Public Presence in Caesar’s Arena of Death, that offers some of the insights on what I have been taught about "leveling" and "horizontalization." There is a link on that page for downloading the sermon and for listening to it as well (if you have the time).
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Among your neighbors: This is missional church

12/31/2016

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​The local church as the “thin place” and “the space between”: “Thin place,” a sacred place or space where unseen mysteries of the other world (i.e., “the heavenlies”) and the material places of the earth touch. A “thin place” is where one can walk in two worlds at the same time, a place of liminality—a place where the two worlds (seen and unseen) are fused or mingled together, yet where distinctions can be discerned. “A thin place” is where the boundary between heaven and earth is especially narrow, a place where a sense of the divine is more readily perceived. The church (a local church) as God’s household-temple is such a “thin place.” The “space between” is the common or transitional space where boundaries are fluid, a mix of human activity, specifically that space between the build environment. The church (a local church) is such a “space between” [from C. M. Anderson, “The Sacred “Thin” Space Between: (Eph 3:16): The Temple- Church as Revelation of God's Reconciling Mystery and Its Potential for Church Growth Outcomes” (paper)]. 

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​“The Greek word anamnēsis in Luke 22:19 and 1 Corinthians 11:24, where Jesus asks the church to ‘remember’ him when they eat the Lord’s Supper, is the cognate root to the verb ‘remember the poor’ in Galatians 2:10. The ana in Jesus’ usage is an intensifier. In Galatians 2:10 then there is the allusion to ‘make oneself present to’ the poor in the same way as we are to make ourselves present to Christ in the Eucharist” (David E. Fitch, Faithful Presence: Seven Disciplines That Shape the Church for Mission, 221, fn14). 

​“For Christians concerned with economic justice, this means that we should not look for a static solution, one perfect system in which to rest. We have no lasting city [my italics]. Fostering justice requires local and ongoing negotiation, as does the work of meeting human needs. But that is not to say that Christian ethics must resign itself to endless process, nor that Christians can hide behind abstract principles and leave the work of application to others. It means that ethical questions must be situated within specific narratives of human life moving toward its fulfillment” (Kelly S. Johnson, The Fear of Beggars: Stewardship and Poverty in Christian Ethics). 
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“Loving without agenda: Often our neighborhoods are filled with special interest groups. The church is not a special interest group; rather we have a reconciling mission that seeks unity, that all might flourish. Consider how your faith community can champion what others are already doing”
(Paul Sparks, et al., The New Parish: How Neighborhood Churches Are Transforming Mission, Discipleship and Community).
​


*This is the third instalment of quotes from my presentation on "Church (local), the poor and their neighborhood," which are focused on applying the Bible, especially in the context of "neighborhood." ​For all the posted "Church (local) quotes >> 
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Jesus' Christmas gift: 'nough said . . . a 10,000 words in an image

12/29/2016

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The church (gathered) eating and drinking with tax collectors and sinners

12/27/2016

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​“The Pharisees and their scribes began grumbling at His disciples, saying, ‘Why do you eat and drink with the tax collectors and sinners?’” (Luke 5:30).
 
“‘The Son of Man has come eating and drinking, and you say, “Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!”’” (Luke 7:34).
 
“Now all the tax collectors and the sinners were coming near Him to listen to Him” (Luke 15:1).
Was struck this morning in my daily Bible reading concerning the phrase “tax collectors and sinners.” If we, that is the church (the body of Christ) that is now the presence of the ascended Jesus (that is his body in a place), how is it that we (not as individuals, which is a wholly modernist and ‘merican notion of church applied to the nature of the Christian life, i.e., replacing “wēs” with “I”) are not at a place--in a space--where we are accused of “eating and drinking” (there’s the idea of meals again) with “tax collectors and sinners”?

Instead, we are safely tucked into a building designed and with habits to distinguish who's in and who's out, where all leveling is errased, and we have power over guests; a place where we can escape being aligned with the “Son of Man” and being maligned as a gluttonous group and drunkards, friends “with tax collectors and sinners.” And, gathered in a space that is, in many places, not at all welcoming (easily accessible by design and by default) to “tax collectors and the sinners” to come near to find Jesus and to listen to him.
 
Now such association with the likes of these people and populations, that is the equivalent to “tax collectors and sinners,” is relegated to church programs outside of the practice (i.e., worship) of the body, to specialists and volunteers, and carefully guarded and designed events. (Don't get me wrong, I know it is important to have worship time—but the early church met in homes that allowed for a mixture of believing and unbelieving to be present, both around the table and within eye-sight and ear-shot.) I am impressed, however, with the idea, amid the wider reading of the New Testament, that this is a church problem, not a volunteer or scheduling problem.

These texts (and way too many like them, e.g., Matthew 9:9–13) are ignored as texts to be applied to the body of Christ (local). How does the body of Christ, not individual Christians severed, apart from the gathered body—on their own time and amid their own convictions and conscience and resources—but, the church be Jesus in this way so that “tax collectors and sinners” are seated at the table in his midst? Perhaps, then, we will, once again be accused of eating and drinking and associated with the marginal and despised, tax collectors and the sinners.

​Rethinking church.
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When is patience not a virtue? When it leaves the poor poor

12/8/2016

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​“Frankly, I have yet to engage in a direct action campaign that was ‘well timed’ in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word ‘Wait!’ It rings in the ear of every Negro with piercing familiarity. This ‘Wait’ has almost always meant ‘Never.’ We must come to see, with one of our distinguished jurists, that ‘justice too long delayed is justice denied’” (MLK, Jr., Letter from Birmingham Jail).
 
“Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co-workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity” (MLK, Jr., Letter from Birmingham Jail).
 
“But in general, when ancient Latin writers used the term patientia, they didn’t have heroes in mind; they were thinking of subordinates and victims. Patience seemed an appropriate attitude for people of no account who were on the receiving end of actions or experiences. For these people—powerless, poverty stricken, and often female--patientia was ignominious. Patience was the response of people who didn’t have the freedom to define their own goals or make choices. Notably patience was a response of slaves, for whom it was an inevitability, not a virtue.” (Alan Kreider, The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire, p. 20).
 
“The earlier Christian tradition was based on an understanding of God’s work as manifested in the life, teaching, death, and resurrection of Jesus. The word that summed this up for them was patientia (hypomonē in Greek) [patience]. In their patience-shaped perspective, history is safe in God’s generous hands. So people who worship God and follow Jesus do not need to control things; they do not rely on the power of the state to vindicate their point of view; they do not fret their brows or hurry; and they never impose their view by coercion and force. And somehow, spontaneously, carriers of the gospel show up—slave women, business people, people of no account—and the church grows, spottily, unsystematically, and by ferment” (Alan Kreider, The Patient Ferment of the Early Church, 294–95).


*The second set quotes from my presentation on "Church (local), the poor and their neighborhood" focus on the word "patience." The use of the word sheds light on the problem of allowing the status quo regarding the issues of poverty. It is a nice, maybe even comforting thought, that we need to trust that God will sort out all the justice issues--yet, such an attitude keeps the poor right where they are. Today. Tomorrow. For all the posted "Church (local) quotes >>
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Thoughts on power, the poor, and what we settle for

12/7/2016

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​“The reason there will be no change is because the people who stand to lose from change have all the power. And the people who stand to gain from change have none of the power” (attributed to Niccolò di Bernardo dei Machiavelli).

“It’s easy to confuse what is with what ought to be, especially when what is has always worked in your favor” (Tyrion Lannister, “Game of Thrones”)

His passion is, as Abraham Heschel has seen, the passion of this God who knows what time it is (Jer 8:7). God knows, and his prophet knows with him, that it is end time. The king does not know, never knows, what time it is because the king wants to banish time and live in an uninterrupted eternal now. God has time for his people and God insists his people take his time seriously” (Walter Brueggemann, Prophetic Imagination, 48).
​

“Hebrew history preceded what Christianity repeated: we both preferred kings, wars, and empires instead of suffering servanthood or leveling love” (Richard Rohr). 

*Here are the first set of quotes from a presentation I gave on "Church (local), the poor and their neighborhood," where I sought to ask: "If a local church is “the flesh of a neighborhood” (i.e., the body of Christ local), does this mean a church should be activity concerned about the flourishing of its neighborhood?" This is the first post of a series of quotes (sets of quotes) to provoke our laissez-faire attitutdes and posture toward the issues of poverty and regarding the poor. For all the posted "Church (local) quotes >>
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    Chip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action.

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