A growing phenomenon among American Churches is the multisite movement. Generally, multisite churches are Christian gatherings where a single church organization holds services at two or more geographical locations.
Although you have probably seen a multisite (or two) pop up in your neighbor, few Christians know about the history, forms, and purposes of multisite churches. In fact, few church statisticians have truly begun to examine the multisite movement.1 In this article, I briefly outline the history of multisites, begin to categorize the differing organizational structures that get lumped into the “multisite” category, and reflect on some of the pros and cons of multisite churches. Continue reading
The Christian church is facing a crisis. It is losing face, hemorrhaging influence in the public sphere of Western civilization, churches are declining in membership, and increasing swaths of people are not longer interested in what Christianity has to offer. This apparent decline is not a new trend to be sure—and stems, at least in part, from the ecclesiastical shift which began during the Protestant Reformation—but it is no less concerning. In order to address these concerns, Christians of all denominations and contexts have been recasting the church in various molds: as a political action committee, a corporation, a theater, an association or country club, the emerging church, or as a missional organization, to name a few. According to The Church According to Paul, this last option, in which the Church is defined by its mission to express the gospel of Christ in the community of God throughout the world, best represents the view of the Christian Church presented by the Apostle Paul. Continue reading
This post is part of our ongoing series examining Protestant Reactions to Vatican II.
Another facet of the Second Vatican Council that has garnered a variety of responses from Protestant Christians involves those documents discussing the relationship between the Roman Catholic Church and other Christian Churches. While not universally affirmed, the general perspective of Protestant scholars on this issue has affirmed the position taken by Vatican II. Clearly the council gave special attention to Eastern Orthodox churches, which until Vatican II were summarily ignored or feuded with by Rome, as in Orientalium Ecclesiarum the Eastern Church was acknowledged to have an antiquity, continuity, and ecclesial validity rivaling Rome itself. Regarding Protestant-Catholic relations, Lindbeck argues that, despite of reports concerning numerous unintended consequences of Vatican II, the renewal of Protestant-Catholic relations remains very much an intended consequence of the council. Indeed, he argues that the placement of Marian dogma within the constitution on the Church was an important step along the road of ecumenical Protestant engagement and an important step away from pre-Vatican II Marian maximalism. Continue reading
Parable of the Wicked Tenants, Collaert
Having examined Schottroff’s interpretive concerns in yesterday’s post, we now turn to her reinterpretation of the Parable of the Vinegrowers in The Parables of Jesus (Trans. Linda M. Maloney. Minneapolis: Fortress Press, 2006.), in which she critiques a traditional allegorical interpretation of the parable, and reconsiders its meaning for today’s context. The crux of her reinterpretation argues that this parable speaks not to the allegorical rejection of the people of Israel, but rather cries out against the multilayered forms of Roman violence suffered by Israel. Continue reading
Luise Schottroff, in her work The Parables of Jesus (Trans. Linda M. Maloney. Minneapolis: Fortress Press, 2006.) writes that the parables of Jesus of Nazareth contain a wealth of information concerning the meaning of his proclamation and vision, information that has historically been both influential and misunderstood (1). In as much as there are as many interpretations of the parables of Jesus as there are New Testament and parable scholars, the purpose of this paper is to examine Schottroff’s feminist perspective in her examination and reinterpretation of the Parable of the Vinegrowers found in the Gospel According to Mark 12:1-12. In her interpretation, Schottroff argues that this parable speaks not to an allegorically based rejection of the people of Israel in favor of the Christian Church, but against multilayered forms of violence against the people of Israel that calls those people to endure Roman oppression and seek non-violent forms of effecting demands. Continue reading
- Martin Luther
Martin Luther remains one of the most influential men in Western History, as his attempts to reform the Roman Catholic Church sparked nearly 500 years of debate and division within Western Christianity. It has been said that more has been written about Luther than any other person aside from Jesus of Nazareth, as vast amount of Luther’s writings and complexities concerning his life, teaching, and writing abound. In examining his Preface to the Latin Writings, the famous Ninety-Five Theses, and Freedom of the Christian, Luther presents a variety of concerns and ideas in the earliest stages of what is now called the Protestant Reformation, including his critique of institutionalized power, abuses concerning indulgences and the penitential system, the priesthood of the believer, proper Christian ethics, interpreting Romans 1.17 and justification by faith, and a variety of other theological tropes and concerns. Examining these writings as a whole, Luther’s main argument appears to be that God’s gift of faith should enable the Christian to live as both free from the necessity of works-based justification and the institutionalized penitential cycle as well as remaining duty-bound to love of neighbor and continued penitence for sin. Here we will look at each of these three accounts of or documents from Luther’s early reform program, drawing out their respective main concerns within the scope of Luther’s overall early reformation of the Church. Continue reading