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Details if other :. Thanks for telling us about the problem. Return to Book Page. Juan F. As the church continues to hear and heed Christ's call to reflect the multiethnic character of his people, pastors and lay leaders need to gain skills and competencies to serve in those contexts. The multicultural team of Juan Martinez and Mark Branson has written this book to equip such leaders to create environments that make God's reconciling initiatives apparent in chu As the church continues to hear and heed Christ's call to reflect the multiethnic character of his people, pastors and lay leaders need to gain skills and competencies to serve in those contexts.
The multicultural team of Juan Martinez and Mark Branson has written this book to equip such leaders to create environments that make God's reconciling initiatives apparent in church life and in our missional engagement with neighborhoods and cities. Generated by courses they teach at Fuller Theological Seminary, Branson and Martinez take an interdisciplinary approach that integrates biblical and theological study with the disciplines of sociology, cultural anthropology and communications.
The result is a rich blend of astute analysis with guidance for practical implementation of a deeper intercultural life for the church. Case studies, Bible studies and exercises for personal reflection and classroom use connect the real life and everyday challenges that inevitably arise in multi-ethnic contexts. Martinez and Branson offer not static model but a praxis of "paying attention," reflection and study that can lead to a genuine reconciliation and shared life empowered by the gospel that is personal, interpersonal, cultural and structural.
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Lists with This Book. This book is not yet featured on Listopia. Community Reviews. I know our church is involved in missions abroad. Does it need to be involved at a local level? What if it is more effective in other areas, such as Romania, where our pastor has sponsored a Romanian Pentecostal Theological Seminary. I thought the process of engaging in praxis to be helpful but again it seemed to be a difficult stretch for my church.
The pastor is the one who makes most of the decisions and is not very good at listening to the voice of the people. We have a general assembly once a year. In fact the group of people that left did so because they felt that their voice was discounted.
A Multicultural Theology of Difference: A Practical Theological Perspective
I think that I can do my part to make the church missional in the areas that I am involved in, even if the pastor does not have that vision at a local level. It sound like your congregation needs to meet more frequently on a personal level. Our church adopted a ministry system called house church eight years ago, small groups meet weekly at homes and share a meal, share your personal stories and pray together. It deepens the spiritual bond between church members and is a base to evangelize.
Nonbelievers feel uncomfortable to join worship but respond to an informal setting and talk.
I am one of those house church leaders for several year now and it is very powerful to share and pray about your faith on a personal level and see an nonbeliever to convert and being baptized. I have a copy that I am willing to lend you if you are interested. There was an openness among the members of the Azusa Street Mission. In the process of waiting for God, they also created a space for each other. They created a space not only for other African Americans—the church was largely African American—but for every person regardless of their ethnicity.
After they freed themselves from ideas about who could experience God, and how each person must experience God, the Spirit entered them in a powerful way.
A Multicultural Theology of Difference: A Practical Theological Perspective | SpringerLink
Many of us see it as the birthplace of contemporary Pentecostalism. I think it is significant that first the congregation emptied itself of some expectations and was even willing to cross racial boundaries to experience God. How good are we at emptying ourselves of preconceived ideas about how others worship God? Do we even at times question WHO should worship God? It can help us determine effective ways to live and think as our congregations and communities become more intercultural. In chapter 2 the authors provide us with a picture of the church as connecting spiritual formation, congregational formation and missional formation.
We can think of spiritual formation as attending to God, we can think of congregational formation as attending to each other and missional formation as attending to the entire world, including the world outside our front door. None of these dimensions can be ignored if we are to have a dynamic, Christ-reflecting church. In my experience however, this is rarely done. Balancing attention to all three areas is a serious challenge.
First, what are the social forces that we face in our mission? We have to convince ourselves and others that the God we proclaim is not the Democratic God, not the Republican God and not even the American God. He is the God of all creation, infinitely transcending our little blip in the universe. Next, how can we use our human capacity for imagination in our mission?
Also, what kind of person should be in the role of one who gives direction to the church? In the past, lots of times it was an aging white male who was not always charismatic! Do we want to keep limiting ourselves to this kind of leader? Does neighborhood mean physical proximity, or does it mean something much larger?
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Finally, what kind of resources are available to us as people linked to the Internet? Our ability to develop friendships with people is no longer limited by foot or even car. We can talk to anyone in the world now—how can we use this in our mission? This book provides a wonderful framework for ministers who are looking to push their congregations into a deeper level of outreach.
Focusing on how churches may expand their interests into a multi-cultural setting, the book includes information on practical theology, good definitions on what constitutes a society, culture, and a community, as well as the importance of examining your own ancestral culture to find how your thoughts and impressions of society and your own personality were impacted by your heritage.
basatipotbank.cf I personally was quite fond of the practical theology model. While to focus was to engage in other cultures, the model is a great way to evaluate and improve existing programs or implement new ones. The model includes 5 stages including naming a praxis, evaluating the praxis and gathering information on it, examining the praxis from a scriptural, theological, and historical basis, sharing personal stories surrounding the praxis, and then exploring and experimenting new ways to engage in the praxis.
The method can begin with any of the five steps and can move between them in any order. I particularly appreciated the inclusion of theological consideration of the praxis. It seems to me that many church leadership models today are focused on a business style of leadership that is focused solely on numbers and the bottom line rather than examining where God may be at work and joining Him there.
Another aspect I really enjoyed is the ability for this model to be applied on a personal ministerial level.
I a m not currently involved in any form of leadership in my church. Yet, I feel that I am engaging in this model in a different way. I have begun investigating the Latino culture in an effort to learn more about my friends of that culture and find ways I might minister to them.
I have been reading and watching movies based on that culture. Once I have gained information, I take my thoughts to my friends to share what I have learned. I then ask for their thoughts on my opinions and how their experiences relate. My next step will be to find a way in which I can fit into that culture. I have also been spending time in prayer and reading the account of the Exodus as well as investigating liberation theology.
I also greatly appreciate the list of films relating to different cultures in each chapter. I personally believe that film is a wonderful way to expose yourself to new things and experiences. I totally agree with your evaluation of modern church leadership.
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And like you, I appreciate that the authors included a theological evaluation of praxis.