- Taschenbuch: 236 Seiten
- Verlag: Baker Book House; Auflage: Reprint (Januar 2001)
- Sprache: Englisch
- ISBN-10: 0801046300
- ISBN-13: 978-0801046308
- Größe und/oder Gewicht: 22,7 x 15,4 x 1,5 cm
- Amazon Bestseller-Rang: Nr. 310.924 in Englische Bücher (Siehe Top 100 in Englische Bücher)
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Great book
3. Januar 2012
Format:Taschenbuch|Von Amazon bestätigter Kauf
There are a lot of authors in the Christian who like to be thought of as "future thinking." These guys really are. It will challange you as you think about how to lead your church into a new world and the changes needed to get there. Thought provoking.
1 von 5 Kunden fanden die folgende Rezension hilfreich
Getting Frosty with Hirsch
23. November 2011
Format:Taschenbuch
In The Shaping of Things to Come, the authors argue that the so-called missional church is incarnational (rather than attractional) in its ecclesiology, messianic (rather than dualistic) in its spirituality, and apostolic (rather than hierarchical) in its leadership. After the introductory chapters, the authors expand on these three attributes.
Yet one can easily see that this sort of terminology creates problems. An obvious temptation is to use these labels to suggest superiority - *my* church is incarnational, but that big successful church down the road, well they're *attractional*. Spit.
"Christendom" is similarly used in this book as a term of abuse. The belief that "the church belongs firmly in the town square, that is, at the heart of Western culture," (page 17) is dismissed as 'Christendom thinking'. Those who disagree with the authors are also accused of imprisoning the good news within church culture (page 42).
Frost and Hirsch are also weak on their view of the non-Christian. They discuss the 'existential searching' of a lady named Ostrow, and conclude (page 96) that "If the traditional-attractional mode of church gives no credence to "unchurched spirituality," it will have no answer to the very deep yearnings of a grieving woman like Ostrow."
Yet this is surely putting the pragmatic cart before the theological horse. Our view of the validity of various spiritualities cannot be be determined by what best enables us to answer people. Instead, we have Scripture as an objective standard with which we can compare and submit all spiritual experiences.
In a similar way, Frost and Hirsch promote the concept of a "centred-set" church, rather than the traditional "bounded-set" church which adds "artificial boundaries," (page 48). No-one should be considered unworthy of belonging, say the authors, just because "they're not married to their live-in partner," (page 49). Well, the New Testament does in fact have a lot to say, not just about Christians should behave, but also how those who do not meet a certain moral standard should be excluded from fellowship. Frost and Hirsch argue that we should not see people as "Christian or non-Christian, as in or out," (page 47) but Jesus went on record as saying to people (John 10:26), "You do not believe because you are not part of my flock."
Not everything about this book is bad - it does stimulate thought, and does present some great ideas concerning the church's mission in the world. Yet even here, the boundary between church and kingdom is somewhat questionable - perhaps some of the outreach work described in The Shaping of Things to Come is appropriate for citizens of the God's Kingdom to involve themselves in, but not necessarily the responsibility of the church.
Yet one can easily see that this sort of terminology creates problems. An obvious temptation is to use these labels to suggest superiority - *my* church is incarnational, but that big successful church down the road, well they're *attractional*. Spit.
"Christendom" is similarly used in this book as a term of abuse. The belief that "the church belongs firmly in the town square, that is, at the heart of Western culture," (page 17) is dismissed as 'Christendom thinking'. Those who disagree with the authors are also accused of imprisoning the good news within church culture (page 42).
Frost and Hirsch are also weak on their view of the non-Christian. They discuss the 'existential searching' of a lady named Ostrow, and conclude (page 96) that "If the traditional-attractional mode of church gives no credence to "unchurched spirituality," it will have no answer to the very deep yearnings of a grieving woman like Ostrow."
Yet this is surely putting the pragmatic cart before the theological horse. Our view of the validity of various spiritualities cannot be be determined by what best enables us to answer people. Instead, we have Scripture as an objective standard with which we can compare and submit all spiritual experiences.
In a similar way, Frost and Hirsch promote the concept of a "centred-set" church, rather than the traditional "bounded-set" church which adds "artificial boundaries," (page 48). No-one should be considered unworthy of belonging, say the authors, just because "they're not married to their live-in partner," (page 49). Well, the New Testament does in fact have a lot to say, not just about Christians should behave, but also how those who do not meet a certain moral standard should be excluded from fellowship. Frost and Hirsch argue that we should not see people as "Christian or non-Christian, as in or out," (page 47) but Jesus went on record as saying to people (John 10:26), "You do not believe because you are not part of my flock."
Not everything about this book is bad - it does stimulate thought, and does present some great ideas concerning the church's mission in the world. Yet even here, the boundary between church and kingdom is somewhat questionable - perhaps some of the outreach work described in The Shaping of Things to Come is appropriate for citizens of the God's Kingdom to involve themselves in, but not necessarily the responsibility of the church.
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