pc: a new old church
dbb uses an illustration throughout this chapter of epiphany, an episcopal church in downtown washington dc. apparently after being a powerful church body over it's first 150 years it was close to closing it's doors, 10 years later it has redefined how it 'practices' church, from missions to homeless, justice ministries, etc. dbb draws parallels of mainline protestantism across america and how these cultural powers lost their influence, power, prestige, and influence on society that they once had. she points to snyder's book 'the experiment with wineskins' where people came up with strategies/programs to deal give not just new wine, but new wineskins. we now have; house churches, seeker services, megachurches, cafe churches, etc. highlighted are the three revitalization types: conservative-evangelical, the new-paradigm, diagnostic all trends that started in the early 70's. dbb points out that neither of these revitalization types explain epiphany's resurgence. they have been undergoing changes theologically and spiritually in practice, content, and worldview. in what might be an overlaying theme, epiphany and other resurging protestant congregations are becoming intentional and practicing. there is a break from 'intentional' and 'purpose' in those churches that are new-paradigm churches. they tend to be more "contemporary in nature, and are typically entrepreneurial, market based-defining faith as a consumer product-and technique oriented." also stated that their message remains "theologically evangelical or conservative." the chapter is rounded out by a synopses of e. brooks holifield's 'toward a history of american congregations' she chronicles the comprehensive congregation (1607-1789), devotional cong. (1789-1870), social cong. (1870-1950), and participatory cong. (1950-present). comprehensive, simply was the town church that supported the town. devotional, is where churches started competing with one another. social, an almost return to comprehensive, but people became known through their denominational home there was also the advent of programs that meet the religious and social needs. participatory, is after wwII when the services/programs of social cong. were still present, but the focus went to worship and other forms of evangelism tools for recruiting new members. dbb introduces (in a fancy little chart) the intentional cong. (1990-present) which is set more in the postmodern moves away from pluralism & embraces sacramentalism. it brings people in through worship, way of life, practices, spirituality, and formation. also it has a heart for social justice. wrapping this up you can see that she is saying we are in the parallel of two church worlds. i can relate to that.
pp: a new context for ministry
jk gets into postmodern talk in this chapter. it's a brief-er on postmodern which is good, for those of us who have beaten up on pomo thought. he introduces these three words which are processed though the chapter: postmodern, post-Christian, & postdenominational. jk goes through pomo by using diogenes allen's four ways to breakdown the world, highlighted in a pamphlett 'the end of the modern world.' some of the talking points would be that we have moved away from science explaining truths, and that all things need to be proven. theology no longer sits as a secondary science. pomo's have moved from individual thinking towards more of a holistic or community understanding. the postmodern is weaved into life through narratives, of the bible, traditions, life, etc. in post Christendom we recognize that society no longer supports a Christian life. he tells a funny story of starting a sermon on july 4th as the high school marching band belts out 'cocaine' across the street. no one who planned the july 4th community activities thought about the churches during those particular times. times now are becoming worse, as the church is indifferent or hostile towards church values. jk, shares that in this post-Christian era we are more alike to our Christian sisters/brothers now than ever and we need to act so. he shares illustrations of having coffee with a wiccan & some other presbyterian ministers exploring the churches positions on homosexuality to help highlight this point. the illustrations basically theme around not lobbying for power/positions/ideals, but more of a coming together of what unites us. postdenominationalism draws simply that people will identify with like people regardless of denomination. ie. a presbyterian in one state moves to a new town and goes to the presbyterian church, feels that it is too conservative for him/her and trys out the methodist church the next week. just ask folks from what denominations they came from and you see this highlighted. as good point that jk makes is that as people 'shop' for a church, it is important that the church does not abandon it's core beliefs for a marketing strategy based on consumer strategies. in examining the core beliefs a church needs to seperate it's "wheat from its chaff." jk uses the vatican II and the reformation as points where we cut away potential "wheat." (parallels to the pc could be in here the sacramentalism of a churches core) jk, closes by saying we need to recognize the changing landscape if we want to be faithful to our calling as the land has "radically shifted beneath our feet.." another reference to the earthquake illustration.
chapter 2 : pc-just the way it is : pp-the emerging church
