This post is part of a weekly series based on Patrick Nachtigall's new book, Mosaic: A Journey Across the Church of God. You are invited to read the book along with me and contribute to the discussion in the comments.
Chapter 5 is the longest chapter in Mosaic, and is indicative of the tangible struggles that many of our congregations contend with on a regular basis. Issues related to younger generations, education, and organization pale in significance to the "worship wars" that are felt in many churches. In short, "the traditional church ... is being challenged by new models that are growing quickly in the Church of God. The sound of the Church of God is no longer recognizable" (124)
To probe this, Nachtigall provides numerous examples, and of two major types. The first relates to what is going on here in North America, and in particular among newer, and often larger, congregations. The journeys to Olathe, Kansas, Phoenix, Arizona, and Fishers, Indiana reveal churches that are intentionally working to reach out to the unchurched people around them. And, often this means more unconventional and non-traditional means. But, what is uncovered are not churches soft on the gospel; rather those that are taking evangelism and discipleship very seriously. Certainly this has caused tension, but we are reminded that our movement was also originally "perceived as radical and unorthodox" (150). Because this is built into our DNA we really shouldn't be that surprised when it still happens, albeit in new ways.
But, for me, the most interesting part of this chapter is when Nachtigall shares the challenges faced in the Church of God congregations in other countries. Pentecostalism, in particular, is the biggest challenge for many, and our brothers and sisters in those countries, like the Philippines, are forced to be very deliberate in positioning the Church of God message. Success is being found in emphasizing our messages of unity and holiness that can provide a meaningful alternative to the seemingly shallowness of a much more emotion-based faith. In Egypt, other challenges face the church, including the well-entrenched Coptic Orthodox Church, and of course, Islam itself.
This chapter illustrates well the changing landscape with which all Christian churches, including those of our own movement, are confronted. But, as we discovered in the chapter on the generational challenge, we have generally not done a good job of addressing these changes. It is easy to see how we might have lost our sense of movement, and instead have struggled to get beyond the entrenchment of our own traditions. Certainly, there are wonderful examples where we are making headway, but I am concerned that this is often the exception, not the rule.
Chapter 5 is the longest chapter in Mosaic, and is indicative of the tangible struggles that many of our congregations contend with on a regular basis. Issues related to younger generations, education, and organization pale in significance to the "worship wars" that are felt in many churches. In short, "the traditional church ... is being challenged by new models that are growing quickly in the Church of God. The sound of the Church of God is no longer recognizable" (124)
To probe this, Nachtigall provides numerous examples, and of two major types. The first relates to what is going on here in North America, and in particular among newer, and often larger, congregations. The journeys to Olathe, Kansas, Phoenix, Arizona, and Fishers, Indiana reveal churches that are intentionally working to reach out to the unchurched people around them. And, often this means more unconventional and non-traditional means. But, what is uncovered are not churches soft on the gospel; rather those that are taking evangelism and discipleship very seriously. Certainly this has caused tension, but we are reminded that our movement was also originally "perceived as radical and unorthodox" (150). Because this is built into our DNA we really shouldn't be that surprised when it still happens, albeit in new ways.
But, for me, the most interesting part of this chapter is when Nachtigall shares the challenges faced in the Church of God congregations in other countries. Pentecostalism, in particular, is the biggest challenge for many, and our brothers and sisters in those countries, like the Philippines, are forced to be very deliberate in positioning the Church of God message. Success is being found in emphasizing our messages of unity and holiness that can provide a meaningful alternative to the seemingly shallowness of a much more emotion-based faith. In Egypt, other challenges face the church, including the well-entrenched Coptic Orthodox Church, and of course, Islam itself.
This chapter illustrates well the changing landscape with which all Christian churches, including those of our own movement, are confronted. But, as we discovered in the chapter on the generational challenge, we have generally not done a good job of addressing these changes. It is easy to see how we might have lost our sense of movement, and instead have struggled to get beyond the entrenchment of our own traditions. Certainly, there are wonderful examples where we are making headway, but I am concerned that this is often the exception, not the rule.
1 comment:
My book finally arrived this week, I'll crack it open tonight.
When I first learned how "radical and unorthodox" the begin's of the movement were, I pictured all the congregations I had gone to and been a part of. The I said to my self "Where did that innovation go?" There's glimpses, which brings me hope. But I still scratch my head at times and wonder if other pastors have read about the same people I have.
I think our message of unity and welcoming all believers can really aid us in growing the Kingdom. Yet at times I've seen a reaching to the blood washed, yet those not yet following Jesus are ignored or excluded.
When I was in Guatemala a few years ago I was surprised to learn that g-12 churches [International Charismatic Mission] had gone in and taken over many churches including ChOG congregations. Personally ironic because that was one of the texts that I studied in the Institute for Servant Leadership.
Perhaps with more discussion, training, prayer, and fresh ideas we can make innovative teaching and presentation of the Gospel the rule again.
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