Street Signs: A New Direction in Urban Ministry
Ray Bakke and Jon Sharpe
New Hope Publishers (2006)
Ray Bakke has said that people seem to be more interested in how he learns than in what he has actually learned over a lifetime of urban ministry involvement. In this book, the authors present many of the tangible strategies they have utilized in city consultations all over the world so that modern Christian leaders might be more equipped to lead in a global environment that is rapidly urbanizing and globalizing.
The authors break this book up into two sections. In the first section, Ray Bakke gives an overview of his journey in urban ministry over the past fifty years. He also provides some basic urban ministry concepts that will surely guide contemporary Christian leaders in areas such as the processes of urbanization, embracing the city as a parish, the importance of searching for signs of hope in modern cities, and a basic overview of the urban consultation process in community development. Jon Sharpe briefly describes his journey of involvement in urban ministry, followed by an overview of the leadership style of Barnabas and the process of completing effective consultations that is applicable to urban environments all over the world.
Ray Bakke argues that “fundamentally, for Christians, especially for church and mission leaders, we need a new way of thinking about missions, a new worldview or paradigm, if you please.” (83) He goes on to state that “missions is no longer across the ocean and geographically distant: it is across the street and is culturally distant, in our cities and in cities on all six continents.” (83) Christian leaders need to adjust their worldview to “incorporate thinking globally while living globally.” (83)
Jon Sharpe describes a powerful process of city consultations, in which “the best consultations come as a result of a long-term networking effort by trusted facilitators and the input of an outsider. The outsider brings a listening ear, a desire to learn from the city, and his or her power to convene the leadership of a city – social, political, and religious.” (216) In essence, Christian leaders in cities all over the world need to understand who needs to be at the table, what will be consulted upon, and how will the strategies be implemented. The whole process is very clearly articulated.
I was very encouraged by this book. One of the things I have learned about urban ministry in Pittsburgh is that many leaders are willing to partner for the betterment of the city. Organizations from all over the city, including the Pittsburgh Leadership Foundation, the Pittsburgh Board of Education, nonprofit organizations, and churches have displayed a willingness to work together for positive outcomes on the overall development of the city.
With so many people willing to partner, including organizations that are non-Christian, there are many opportunities for city consultations. I have been intimidated by this process at times, in which I often find myself in the position of building relationships in order to partner more effectively for the common good of the city. Inevitably, this process which I often shy away from is actually the process which might end up having the most impact in terms of community development and empowerment of the folks who are benefiting from services and support.
Tuesday, March 17, 2009
Thursday, March 5, 2009
Transforming Power
Transforming Power: Biblical Strategies for Making a Difference in Your Community
Robert C. Linthicum
InterVarsity Press (2003)
The main idea of this book is relational power, especially as it relates to the engagement of Christians in urban ministry and community development. The first part of the book provides a foundation for a theology of power through such biblical examples as the lives of Nehemiah and Jesus. The second part of the book is more practical with strategies clearly outlined for people who want to make a difference in developing their communities.
The author argues that Christians must engage in the proper understanding and usage of power through relationships, although many evangelical Christians have tended to shy away from the use of power in the world over the past century. The first couple of chapters present the various dynamics of healthy and dysfunctional communities. The next section focuses on specific ways that Christians utilize relational power to engage broken systems, with Jesus and Paul serving as guides. Linthicum says that Paul was “very sophisticated in his understanding of and use of power, and that use of power was built upon a highly developed theology of public life.” (113) From the material that is presented, the reader gathers that Christians have a crucial role to play in public life in our modern society. In fact, many aspects of a healthy community, or what the author describes as shalom in the city, become broken when Christians fail to engage in the use of power.
The remaining chapters in the book focus on the exchange of relational power through individual meetings, which lead to the mobilization of the broader church, or body of Christ, en mass in the engagement of relational power. The author also presents strategies for strengths and weaknesses that can occur when the church becomes powerful. For instance, Linthicum cites accountability, confrontation, civil disobedience, negotiation, and agitation as five biblically-based strategies that the church can use to take on corrupt systems. Of all of these actions, the author argues that confrontation is the most difficult for the church to utilize because they “believe it to be inconsistent with a loving, Christ-like faith. But… you can’t hope to bring about change – in a church or in a Christian organization or the world – and avoid confrontation.” (171)Linthicum’s main points are very timely in a modern climate in America where Christians are disengaging from systematic power issues in order to pursue a more individualized brand of spirituality apart from the inconveniences and messiness of power struggles. I believe that this generates a huge void that many government and social service agencies are more that willing to jump in to. Unfortunately, a healthy society will never be fully restored if the church disengages. However, one common misconception that I hear from people is that the church, defined by some as the people located in a building on Sunday mornings, must be the only source of power to rise up in order for communities to be transformed. I’m learning about the power of a theology of work, which outlines the need to build relational power with Christians who are leaders in the business world, politics, and other “secular” systems in society. These leaders also must be considered in the mobilization of the church toward issues of systemic change.
Robert C. Linthicum
InterVarsity Press (2003)
The main idea of this book is relational power, especially as it relates to the engagement of Christians in urban ministry and community development. The first part of the book provides a foundation for a theology of power through such biblical examples as the lives of Nehemiah and Jesus. The second part of the book is more practical with strategies clearly outlined for people who want to make a difference in developing their communities.
The author argues that Christians must engage in the proper understanding and usage of power through relationships, although many evangelical Christians have tended to shy away from the use of power in the world over the past century. The first couple of chapters present the various dynamics of healthy and dysfunctional communities. The next section focuses on specific ways that Christians utilize relational power to engage broken systems, with Jesus and Paul serving as guides. Linthicum says that Paul was “very sophisticated in his understanding of and use of power, and that use of power was built upon a highly developed theology of public life.” (113) From the material that is presented, the reader gathers that Christians have a crucial role to play in public life in our modern society. In fact, many aspects of a healthy community, or what the author describes as shalom in the city, become broken when Christians fail to engage in the use of power.
The remaining chapters in the book focus on the exchange of relational power through individual meetings, which lead to the mobilization of the broader church, or body of Christ, en mass in the engagement of relational power. The author also presents strategies for strengths and weaknesses that can occur when the church becomes powerful. For instance, Linthicum cites accountability, confrontation, civil disobedience, negotiation, and agitation as five biblically-based strategies that the church can use to take on corrupt systems. Of all of these actions, the author argues that confrontation is the most difficult for the church to utilize because they “believe it to be inconsistent with a loving, Christ-like faith. But… you can’t hope to bring about change – in a church or in a Christian organization or the world – and avoid confrontation.” (171)Linthicum’s main points are very timely in a modern climate in America where Christians are disengaging from systematic power issues in order to pursue a more individualized brand of spirituality apart from the inconveniences and messiness of power struggles. I believe that this generates a huge void that many government and social service agencies are more that willing to jump in to. Unfortunately, a healthy society will never be fully restored if the church disengages. However, one common misconception that I hear from people is that the church, defined by some as the people located in a building on Sunday mornings, must be the only source of power to rise up in order for communities to be transformed. I’m learning about the power of a theology of work, which outlines the need to build relational power with Christians who are leaders in the business world, politics, and other “secular” systems in society. These leaders also must be considered in the mobilization of the church toward issues of systemic change.
Tuesday, March 3, 2009
Renewing the City
Renewing the City: Reflections on Community Development and Urban Renewal
Robert Lupton
InterVarsity Press (2005)
In this book Robert Lupton retells the story of Nehemiah through a process called midrash, which is an ancient Jewish teaching method using imagination and imagery to add context to Scriptures. The first part of the book focuses on adding depth to the study of the Biblical book of Nehemiah. The second part of the book draws parallels between Nehemiah’s community development work in Jerusalem and modern day development efforts in American inner cities. Contemporary urban ministry principles are compared to ancient urban ministry principles.
The author argues that the dilemmas facing urban ministry leaders long ago are relevant in resolving similar dilemmas today. One highlight of the book was a chapter about gentrification with justice, which argued that what is needed in cities is gentry “who will use their competencies and connections to ensure that their lower-income neighbors have a stake in their revitalizing neighborhood.” (124) Christians are called to care for the poor, and those who move back into the city from the suburbs need to think strategically about also caring for justice for their new neighbors.
The book has another great chapter about vision and risk taking. Lupton speaks clearly and with credibility about need for strong visionary leadership from urban leaders. He argues that “Vision that is divinely authored – the kind that extends me far beyond my own abilities – requires a frightful level of risk taking. It is fundamentally different from strategy planning and goal setting. It requires me to let go of the security of predictable outcomes and venture into uncharted waters with little more than an inaudible internal voice as a guide. Such vision is not a product of human creativity; it is divinely conceived and implanted in the spirits of those who are willing to trust miracle over plan.” (151) Nehemiah was a visionary risk taker, and this is what is needed for all urban ministry leaders today. This is one of the author’s strongest points.
The final chapters focus on different aspects of incarnational living. Cities may have a romantic appeal on people from an outside perspective (with their violence, noise, and drama), but everything becomes much more meaningful once the inner cities issues begin impacting one’s family and home. Programs are important, but good neighbors are much more important to the renewing of the city.
I had been wrestling with many questions directly related to the content in this book before I started reading it. How can I be more effective as an urban ministry leader? Robert Lupton ministered in inner cities with living there for about ten years prior to moving incarnationally to the city. In this book he describes the process of how his ministry became much more effective once he moved to where he was serving. I have been wondering how much more effective I would be as a leader if I moved to inner city Pittsburgh. I also have had many questions about how this would impact my family, and Lupton gives some very unique perspectives on this subject in this book. I am grateful for the principles and stories he outlines in this book, which are in many ways timeless due to the midrash process he utilized to pull out applicable information from events that happened thousands of years ago. The most important principle I learned was that it matters where the people of God choose to locate themselves.
Robert Lupton
InterVarsity Press (2005)
In this book Robert Lupton retells the story of Nehemiah through a process called midrash, which is an ancient Jewish teaching method using imagination and imagery to add context to Scriptures. The first part of the book focuses on adding depth to the study of the Biblical book of Nehemiah. The second part of the book draws parallels between Nehemiah’s community development work in Jerusalem and modern day development efforts in American inner cities. Contemporary urban ministry principles are compared to ancient urban ministry principles.
The author argues that the dilemmas facing urban ministry leaders long ago are relevant in resolving similar dilemmas today. One highlight of the book was a chapter about gentrification with justice, which argued that what is needed in cities is gentry “who will use their competencies and connections to ensure that their lower-income neighbors have a stake in their revitalizing neighborhood.” (124) Christians are called to care for the poor, and those who move back into the city from the suburbs need to think strategically about also caring for justice for their new neighbors.
The book has another great chapter about vision and risk taking. Lupton speaks clearly and with credibility about need for strong visionary leadership from urban leaders. He argues that “Vision that is divinely authored – the kind that extends me far beyond my own abilities – requires a frightful level of risk taking. It is fundamentally different from strategy planning and goal setting. It requires me to let go of the security of predictable outcomes and venture into uncharted waters with little more than an inaudible internal voice as a guide. Such vision is not a product of human creativity; it is divinely conceived and implanted in the spirits of those who are willing to trust miracle over plan.” (151) Nehemiah was a visionary risk taker, and this is what is needed for all urban ministry leaders today. This is one of the author’s strongest points.
The final chapters focus on different aspects of incarnational living. Cities may have a romantic appeal on people from an outside perspective (with their violence, noise, and drama), but everything becomes much more meaningful once the inner cities issues begin impacting one’s family and home. Programs are important, but good neighbors are much more important to the renewing of the city.
I had been wrestling with many questions directly related to the content in this book before I started reading it. How can I be more effective as an urban ministry leader? Robert Lupton ministered in inner cities with living there for about ten years prior to moving incarnationally to the city. In this book he describes the process of how his ministry became much more effective once he moved to where he was serving. I have been wondering how much more effective I would be as a leader if I moved to inner city Pittsburgh. I also have had many questions about how this would impact my family, and Lupton gives some very unique perspectives on this subject in this book. I am grateful for the principles and stories he outlines in this book, which are in many ways timeless due to the midrash process he utilized to pull out applicable information from events that happened thousands of years ago. The most important principle I learned was that it matters where the people of God choose to locate themselves.
The Lexus and the Olive Tree
The Lexus and the Olive Tree
Thomas Friedman
Anchor Books (2000)
This book is about understanding globalization as an international system that is shaping the modern world. Although globalization is not new to humanity, this modern version is much more essential to understand than in the past because technology has accelerated it at a pace never before witnessed in human history. Friedman argues that globalization also has a wider societal impact now than ever before in the major facets of life such as economics, geography, politics, and the environment.
The early chapters of the book focus on introducing globalization as the major global system replacing the Cold War system. The remaining sections of the book focus on the major systems in society and how they have been impacted, for better or worse, by globalization. One of the key arguments of the author is that nobody is charge of the globalization system, so accountability and influence over the system are difficult to achieve. For instance, Friedman gives examples of economic collapses in remote, third world countries that now send huge shock waves throughout the entire global economic community via the connectedness of what he calls the Electronic Herd.
The complexities of globalization generate many questions, which are clearly outlines by the author. However, concrete solutions are presented to many of the questions. Friedman asserts that countries can compete in the modern globalization by implementing what he calls the Golden Straitjacket, which has many different pieces that are clearly outlined in the content of this book. In basic terms, when a country “puts on the Golden Straitjacket, two things tend to happen: your economy grows and your politics shrinks.” (105) Countries need to see the globalization system, plug into the system, and continually deal with the backlash of the system.
Friedman argues that “if there is a common denominator that runs through this book it is the notion that globalization is everything and its opposite. It can be incredibly empowering and incredibly coercive.” (406) Globalization as a system has the power to destroy itself or do great good for humanity. He published this book about ten years ago, but the concepts are remarkably applicable to the global economic crisis that is plaguing the world today. The globalization system has caused great economic harm recently, but it may also be just the thing that lifts the world out of the current troubles. Leaders in all sectors of life must seek to understand the globalization. That is the only way that we will recover.
I was appreciative of the understanding that I gained from reading this book on globalization. I believe it has profound implications for the local and universal church, in particular mission efforts. Church leaders must learn to understand systems, but unfortunately many Christian leaders today are shying away from systematic justice issues. When the church fails to fulfill her societal role, the world suffers. When Christians sink back from involvement in the complex issues, it creates a huge void in any society. I have conversations with Christians all of the time who throw their hands up in the air and say things like, “This whole world is going down the drain, I’ve lost all hope, and I’m just biding my time until Jesus comes back.” Although I hope for Jesus to come back just as much as the next person, I am amazed at how people disengage at complex systematic injustices. Our society needs Christian leaders to engage!
Thomas Friedman
Anchor Books (2000)
This book is about understanding globalization as an international system that is shaping the modern world. Although globalization is not new to humanity, this modern version is much more essential to understand than in the past because technology has accelerated it at a pace never before witnessed in human history. Friedman argues that globalization also has a wider societal impact now than ever before in the major facets of life such as economics, geography, politics, and the environment.
The early chapters of the book focus on introducing globalization as the major global system replacing the Cold War system. The remaining sections of the book focus on the major systems in society and how they have been impacted, for better or worse, by globalization. One of the key arguments of the author is that nobody is charge of the globalization system, so accountability and influence over the system are difficult to achieve. For instance, Friedman gives examples of economic collapses in remote, third world countries that now send huge shock waves throughout the entire global economic community via the connectedness of what he calls the Electronic Herd.
The complexities of globalization generate many questions, which are clearly outlines by the author. However, concrete solutions are presented to many of the questions. Friedman asserts that countries can compete in the modern globalization by implementing what he calls the Golden Straitjacket, which has many different pieces that are clearly outlined in the content of this book. In basic terms, when a country “puts on the Golden Straitjacket, two things tend to happen: your economy grows and your politics shrinks.” (105) Countries need to see the globalization system, plug into the system, and continually deal with the backlash of the system.
Friedman argues that “if there is a common denominator that runs through this book it is the notion that globalization is everything and its opposite. It can be incredibly empowering and incredibly coercive.” (406) Globalization as a system has the power to destroy itself or do great good for humanity. He published this book about ten years ago, but the concepts are remarkably applicable to the global economic crisis that is plaguing the world today. The globalization system has caused great economic harm recently, but it may also be just the thing that lifts the world out of the current troubles. Leaders in all sectors of life must seek to understand the globalization. That is the only way that we will recover.
I was appreciative of the understanding that I gained from reading this book on globalization. I believe it has profound implications for the local and universal church, in particular mission efforts. Church leaders must learn to understand systems, but unfortunately many Christian leaders today are shying away from systematic justice issues. When the church fails to fulfill her societal role, the world suffers. When Christians sink back from involvement in the complex issues, it creates a huge void in any society. I have conversations with Christians all of the time who throw their hands up in the air and say things like, “This whole world is going down the drain, I’ve lost all hope, and I’m just biding my time until Jesus comes back.” Although I hope for Jesus to come back just as much as the next person, I am amazed at how people disengage at complex systematic injustices. Our society needs Christian leaders to engage!
The Call
The Call
Os Guinness
W Publishing Group (1998)
This is a powerful book about the purpose of life and discovering God’s call. The author first gives a foundation of the reason for pursuing meaning to life through a relationship with God. He gives an overview of the many different aspects of calling which are often confused or misrepresented in modern society.
The author argues that we can only find our purpose in life by responding to the call of Jesus Christ. This is the only way that we will ever find our true selves. He argues that most of everything that our modern, Western culture directs us to in the area of life purpose is false. He also argues that this is true amongst secular and Christian movements in our modern culture such as the prosperity gospel that is being preached in many American churches. He also goes into great detail about what he calls the Catholic distortion and the Protestant distortion. He argues that both of these distortions are crippling followers of Christ from fulfilling the roles that they were meant to fill in a society. Followers of Christ must first and foremost be called into life purpose for the Audience of One (God).
Most of the chapters in the body of the book cover the aspects of calling such as listening to God, giftedness, passion, heroism, morality, personal calling, corporate calling, journeying, vision, embracing the ordinary, gratitude, suffering, rejection, timing, and finishing well as a follower of Christ. Also, the chapters cover the various pitfalls of the pursuit of calling such as the temptations of conceit, envy, greed, sloth, secularization, privatization, and pluralization.
This book is strong in the deep insights that the author gives to the subject of calling. The stories at the beginning of each chapter are very interesting, and they provide a solid foundation for the main points. I honestly found no limitations in the content. Many profound points are clearly presented on each topic in each chapter (and seemingly in each paragraph).
I actually had to reread much of this book over and over again. It seems at the first read as though the author is presenting fundamental information that should be relatively basic. However, the fundamental information is presented in such a profound way, and with such unique anecdotes, that I was forced to wrestle with my own calling and worldview during the reading of each chapter. It took me a long time to read this book because I really slowed down to process everything that the author was trying to say.
My favorite chapter was about how calling impacts vision. Guinness provided a quote from T. E. Lawrence that I will never forget. Lawrence wrote about vision, “All men dream: but not equally. Those who dream by night in the dusty recesses of their minds wake in the day to find it was vanity: but the dreamers of the day are dangerous men, for they may act their dreams with open eyes, to make it possible. This I did.” I would absolutely love to life a life with that kind of vision and purpose!
Os Guinness
W Publishing Group (1998)
This is a powerful book about the purpose of life and discovering God’s call. The author first gives a foundation of the reason for pursuing meaning to life through a relationship with God. He gives an overview of the many different aspects of calling which are often confused or misrepresented in modern society.
The author argues that we can only find our purpose in life by responding to the call of Jesus Christ. This is the only way that we will ever find our true selves. He argues that most of everything that our modern, Western culture directs us to in the area of life purpose is false. He also argues that this is true amongst secular and Christian movements in our modern culture such as the prosperity gospel that is being preached in many American churches. He also goes into great detail about what he calls the Catholic distortion and the Protestant distortion. He argues that both of these distortions are crippling followers of Christ from fulfilling the roles that they were meant to fill in a society. Followers of Christ must first and foremost be called into life purpose for the Audience of One (God).
Most of the chapters in the body of the book cover the aspects of calling such as listening to God, giftedness, passion, heroism, morality, personal calling, corporate calling, journeying, vision, embracing the ordinary, gratitude, suffering, rejection, timing, and finishing well as a follower of Christ. Also, the chapters cover the various pitfalls of the pursuit of calling such as the temptations of conceit, envy, greed, sloth, secularization, privatization, and pluralization.
This book is strong in the deep insights that the author gives to the subject of calling. The stories at the beginning of each chapter are very interesting, and they provide a solid foundation for the main points. I honestly found no limitations in the content. Many profound points are clearly presented on each topic in each chapter (and seemingly in each paragraph).
I actually had to reread much of this book over and over again. It seems at the first read as though the author is presenting fundamental information that should be relatively basic. However, the fundamental information is presented in such a profound way, and with such unique anecdotes, that I was forced to wrestle with my own calling and worldview during the reading of each chapter. It took me a long time to read this book because I really slowed down to process everything that the author was trying to say.
My favorite chapter was about how calling impacts vision. Guinness provided a quote from T. E. Lawrence that I will never forget. Lawrence wrote about vision, “All men dream: but not equally. Those who dream by night in the dusty recesses of their minds wake in the day to find it was vanity: but the dreamers of the day are dangerous men, for they may act their dreams with open eyes, to make it possible. This I did.” I would absolutely love to life a life with that kind of vision and purpose!
Orthodox Alaska
Orthodox Alaska: A Theology of Mission
Michael Oleska
SVS Press (1992)
The author wrote this book because two centuries of Christian mission in Alaska have produced unique truths and principles that are significant, not only locally in relation to Alaskan societal issues, but also globally for the universal body of Christ. He presents a unique historical overview of issues that have many unique applications to contemporary missional contexts. Oleska says about the book, “There is much history in this volume, however its focus is not the past but the future. Its primary purpose is to remind the Church that her mission extends beyond human concerns and issues, beyond politics, economics and even beyond “religion,” as the subject is popularly understood.” (12)
Context is an important theme in this book. In the Alaskan history of mission efforts, early Orthodox mission leaders understood that the Holy Spirit was moving in the region before they arrived. They were careful to maintain the integrity of local values, traditions, and symbols in seeking a common understanding through valuable relationships with the indigenous population. In more years, the author argues, Protestant missionaries and the U.S. government have caused tremendous harm to the people in the Alaskan region through their lack of cultural sensitivity and overbearing impositions of religion and law. Many programs and missionary efforts in recent years have been well intentioned, but they have actually created a cycle of oppression for many Alaskan people. As Oleska puts it, “Indigenous peoples whose cultures have been disrupted and denigrated by technologically superior societies inevitably suffer traumatic demoralization and almost irreparable spiritual damage.” (194)
Other chapters in this book focus on the value of creation and relationships. The indigenous Alaskan population has traditionally valued these things as inseparable from their spirituality. However, the author argues that the rise of modernism and its secular fragmentation or compartmentalization have proven to be detrimental to their spirituality which places such a high value on creation and relationships. Thus, assimilation to the mainstream American modern society (and many Western religious norms) is counterintuitive to native Alaskan spirituality. The church has a crucial role to play in the world. The body of Christ “must condemn and renounce all cultural imperialism, within itself first of all, and then in society.” (214)
This book really gets to the heart of many things that are wrong in the Church today. People all over the world with good intentions are causing great harm, both in the church and in broader societies, through what Oleska describes very well in this book as cultural imperialism. Sometimes when I am in church or having discussions with other Christians, I get a check in my spirit about certain ideas or suggestions that are culturally insensitive. I operate in a world of urban/suburban partnerships. I also operate in a world of racial tension and misunderstandings related to class perspectives. A great deal of my time is spent helping well-meaning Christians navigate through these issues. On a personal level, an important aspect of this program at BGU is the focus on equipping me to understand context in engaging culture as a Christian leader.
Michael Oleska
SVS Press (1992)
The author wrote this book because two centuries of Christian mission in Alaska have produced unique truths and principles that are significant, not only locally in relation to Alaskan societal issues, but also globally for the universal body of Christ. He presents a unique historical overview of issues that have many unique applications to contemporary missional contexts. Oleska says about the book, “There is much history in this volume, however its focus is not the past but the future. Its primary purpose is to remind the Church that her mission extends beyond human concerns and issues, beyond politics, economics and even beyond “religion,” as the subject is popularly understood.” (12)
Context is an important theme in this book. In the Alaskan history of mission efforts, early Orthodox mission leaders understood that the Holy Spirit was moving in the region before they arrived. They were careful to maintain the integrity of local values, traditions, and symbols in seeking a common understanding through valuable relationships with the indigenous population. In more years, the author argues, Protestant missionaries and the U.S. government have caused tremendous harm to the people in the Alaskan region through their lack of cultural sensitivity and overbearing impositions of religion and law. Many programs and missionary efforts in recent years have been well intentioned, but they have actually created a cycle of oppression for many Alaskan people. As Oleska puts it, “Indigenous peoples whose cultures have been disrupted and denigrated by technologically superior societies inevitably suffer traumatic demoralization and almost irreparable spiritual damage.” (194)
Other chapters in this book focus on the value of creation and relationships. The indigenous Alaskan population has traditionally valued these things as inseparable from their spirituality. However, the author argues that the rise of modernism and its secular fragmentation or compartmentalization have proven to be detrimental to their spirituality which places such a high value on creation and relationships. Thus, assimilation to the mainstream American modern society (and many Western religious norms) is counterintuitive to native Alaskan spirituality. The church has a crucial role to play in the world. The body of Christ “must condemn and renounce all cultural imperialism, within itself first of all, and then in society.” (214)
This book really gets to the heart of many things that are wrong in the Church today. People all over the world with good intentions are causing great harm, both in the church and in broader societies, through what Oleska describes very well in this book as cultural imperialism. Sometimes when I am in church or having discussions with other Christians, I get a check in my spirit about certain ideas or suggestions that are culturally insensitive. I operate in a world of urban/suburban partnerships. I also operate in a world of racial tension and misunderstandings related to class perspectives. A great deal of my time is spent helping well-meaning Christians navigate through these issues. On a personal level, an important aspect of this program at BGU is the focus on equipping me to understand context in engaging culture as a Christian leader.
A Theology as Big as the City
A Theology as Big as the City
Ray Bakke
InterVarsity Press (1997)
The main concept of this book is to present both the need for an urban theology and also Ray Bakke’s search for a theology of the city based on his life experiences. God values cities, although most systematic theologies are developed through a rural lens. After an overview of the need for an urban theology, the author addresses urban theology from Genesis all of the way through the Bible to Revelation.
The author argues that the primary challenge to effective urban ministry in the 21st century is theological, although other challenges are demographic, missiological, ecclesiastical, and financial. Christian leaders will not be effective in addressing global urban issues unless they are solidly grounded and equipped with an urban theological base. An important aspect of urban theology is a sense of place, a concept that has been lost on many Protestant churches in recent years. Power is also a theme often addressed by the author.
The chapters of this book actually present the information along the lines of the chapters in the Bible. For instance, the second chapter entitled “God’s Hands Are in the Mud” presents an overview of the urban theological concepts found in the book of Genesis. God demonstrates in Genesis that He values His creation, and that He partners with us to steward its resources. From an urban perspective, many Christians “throw away” deteriorated city neighborhoods even though God values their redemption.
In a chapter called “Two Letters, Two Urban Spiritualities,” Bakke presents Philippians and Colossians as two different and unique perspectives on community development and spiritual transformation. He presents insight into the public spirituality of Colossians and the personal spirituality of Philippians. The author argues that both forms of spirituality are crucial to the fabric of a healthy urban community. This concept is great, but one limitation of this book is that much more could have been written about each of the concepts covered in the chapters. A great foundation has been put in place by this book, and perhaps future authors will expand on Bakke’s arguments which would expand the field of urban theology.
This book was most valuable to my work in the area of urban and suburban partnerships. The ideas also carried over very well to the L.A.M.P. partnerships between churches and schools. Although the social gospel concepts were emphasized, I also gleaned a great deal of practical application toward my personal spirituality. I was forced to ask myself, “What biases do I have toward reading and understanding the Bible?” Because of my life experiences, I would definitely say that I have always read the Bible through a rural, white, middle class, American lens. Reading this book encouraged me to expand my view of scripture.
Ray Bakke
InterVarsity Press (1997)
The main concept of this book is to present both the need for an urban theology and also Ray Bakke’s search for a theology of the city based on his life experiences. God values cities, although most systematic theologies are developed through a rural lens. After an overview of the need for an urban theology, the author addresses urban theology from Genesis all of the way through the Bible to Revelation.
The author argues that the primary challenge to effective urban ministry in the 21st century is theological, although other challenges are demographic, missiological, ecclesiastical, and financial. Christian leaders will not be effective in addressing global urban issues unless they are solidly grounded and equipped with an urban theological base. An important aspect of urban theology is a sense of place, a concept that has been lost on many Protestant churches in recent years. Power is also a theme often addressed by the author.
The chapters of this book actually present the information along the lines of the chapters in the Bible. For instance, the second chapter entitled “God’s Hands Are in the Mud” presents an overview of the urban theological concepts found in the book of Genesis. God demonstrates in Genesis that He values His creation, and that He partners with us to steward its resources. From an urban perspective, many Christians “throw away” deteriorated city neighborhoods even though God values their redemption.
In a chapter called “Two Letters, Two Urban Spiritualities,” Bakke presents Philippians and Colossians as two different and unique perspectives on community development and spiritual transformation. He presents insight into the public spirituality of Colossians and the personal spirituality of Philippians. The author argues that both forms of spirituality are crucial to the fabric of a healthy urban community. This concept is great, but one limitation of this book is that much more could have been written about each of the concepts covered in the chapters. A great foundation has been put in place by this book, and perhaps future authors will expand on Bakke’s arguments which would expand the field of urban theology.
This book was most valuable to my work in the area of urban and suburban partnerships. The ideas also carried over very well to the L.A.M.P. partnerships between churches and schools. Although the social gospel concepts were emphasized, I also gleaned a great deal of practical application toward my personal spirituality. I was forced to ask myself, “What biases do I have toward reading and understanding the Bible?” Because of my life experiences, I would definitely say that I have always read the Bible through a rural, white, middle class, American lens. Reading this book encouraged me to expand my view of scripture.
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