Category: Church

Many changes in society and church occurred due to the revolution, computerization, and globalization. The growth of pluralism, various competing worldviews, and concerns in the uniqueness of Christian worship appeared. In the 19th century, the revolution in the understanding of history led society away from an evolutionary approach. Gospel of Christians was influenced by this view of history in that they considered the past unimportant, and only the future mattered.

A lot of unchurched people and isolation of the church led to exile. Today, there is a new establishment of Christianity with a focus on discipleship, missional outreach, and the Biblical images as the basis of Christendom.

This paper aims to examine the current ministry environment based on the Strengths, Weaknesses, Opportunities, and Threats (SWOT) analysis framework. The concepts and themes explored during the course will be used to conduct the investigation. The feedback comments received for previous assignments will also be taken into account to identify and study personal and spiritual growth options and future engagement in the ministry.

Identifying Current Ministry Context

The Church in the 21st Century course provided the links to connect the Biblical images and modern reality, thus promoting theological understandings. Todays church exists in a postmodern epoch of Christendom that is still shaping its vision (Beach, 2015). For many years, the tendency to become estranged from God was prevailing, while the journey back to Him is a vivid characteristic of the contemporary religious aspirations.

The lessons learned from the exilic events show the ways the church may utilize to respond properly. When Jonah felt that he was renounced by God, he stated: I will look again toward your holy temple & and when my life was ebbing away, I remembered you, Lord, and my prayer rose to you, to your holy temple & I, with shouts of grateful praise, will sacrifice to you (Jonah 2:4-2:9, NIV). This prophet may be comprehended as Toda that is an expression of thanksgiving and devotion. Even though Jonah felt Gods abandonment, he demonstrates exilic piety and holiness. The antidote to the Western churchs arrogance and complacency is penitence.

Defining the nowadays ministry context, it is possible to focus on Wesleys concepts of heart and affections. Clapper (2010) notes that people tend to use them regarding their emotions, while the mentioned theorist implied hopes, values, and desires. In other words, the modern cultural background is not close to the church due to the conceptualization principles. Tickle (2012) specifies todays position of the church as being in exile and forming as emergent Christianity.

A range of works and events was written by religionists to define the new church: the social Gospel of Azusa Street and Walter Rauschenbusch may be enumerated among others. The latter was especially focused on the social crisis of the 21st century and revisiting cultural implications for the church. The call for reformation and returning to Jesus is the paramount idea promoted by this seminal work.

The need for change is emphasized by the theologists as a way to approach the church as Christ would do if He physically presented. According to Tidsworth (2015), a new paradigm in the church identity is necessary as it can facilitate the missional outreach and make its work more conscious. The authors assume that the shift from member identity to church identity is likely to lead to experiencing satisfaction and meaningfulness from coming closer to God. It is important to understand that the congregation composes disciples of Jesus Christ, which is the transition to realizing ones identity as Gods own.

Evaluating Ministry Context

The context of the post-Christian society is characterized by the greater priority assigned to orthopraxy compared to orthodoxy. Beach (2015) declares that to propose and achieve transformative spirituality, the church emphasizes the role of practice, while the theoretical foundations cannot be undermined in no event. The first issue when a person comes to religion should be the church yet not the Bible. In this connection, genuine faith is preferable rather than the content-centered service that implies following particular doctrines.

The integration of identity, theology, and mission points to the strategy of people living in exile, which is the praxis of the church (Beach, 2015). They gather in small groups, reach needy neighbors, and strive to help their communities.

Based on the review of the 21^st-century church, one may suggest that exile is a motif that stimulates people and ministers to better understand themselves in terms of Christianity and church discipleship. The challenges of exile contain not only geographical dislocation but also spiritual and cultural alienation of people. Taboris work pinpoints the inner exile when a believer experiences exile even in the home country but being marginalized and detached from the supreme God (Beach, 2015).

Similar difficulties that have the potential to form a foundation for recovery exist in the context of the Western church. The situation is complicated by the dichotomy of spiritual yet not religious. Emergent Christianity is marked by the fact that many believers are likely to debate the Bible role, but they consider the presence of some higher power significant.

The very notion of a sacred space seems to be controversial now since the institutional church implies the gathering of people to support each other (Tickle, 2012). The church as the place for worship becomes less important than ever. Despite its complexity, the modern environment is beneficial for nurturing relationships and building a more responsive congregation, which are the two key strategies for ministers.

For example, various methods of worship, including choreography, dancing, and musical sessions, appear. It is clear that the churchs context continues to change, and there is a need to remain informed and adapt to it. Tickle (2012) invites pastors, priests, and any other interested parties to welcome these changes and act as open-minded explorers. One may state that the contemporary church is in exile that poses many difficulties for believers whose cultural and social priorities and practices tend to transform. Accordingly, it is expected that the church would explore the trends and opportunities to build on them and adjust its mission and strategies to achieve it.

SWOT Analysis

Strengths

The balance is the first strength of the contemporary church as it implies reaching the unchurched people and attracting them through the missional work. In this case, a task-driven church leader is a key person who can disseminate the ideas regarding the importance of religion and be with God (Beach, 2015). Christ states: so do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand (Isaiah 41:10, NIV).

Indeed, even though criticism may be directed towards the church, the strength of the leaders is that they react properly, following the Great Commission, the instruction given to disciples of Christ to spread His teaching.

Prayer is the second powerful strength that is essential for both individuals and the church as a whole. It is important to understand that prayer allows finding answers to the most complicated questions, and the decisions made without asking God about them would not be successful. The Bible shows that Jesus Christ often isolated Himself to pray and be lonely to have some time to ponder over various issues. It allowed Him to gain power and help others as appropriate.

For instance, when Peter was taken by Herod, the church was aware of whom to consult and how to act in this case (Acts 12:1-18, NIV). Today, the church practices the same principle of praying before any critical decision or event, be it traveling, preaching, or selecting new ministers.

The missional nature of the church is another strength that focuses on its mission as the incarnation of Christ and his ideas. This church considers that Christ initially appeared in the form of a human to transform the local culture and direct people on their way to faith (Beach, 2015). In other words, the missional church targets spiritual involvement that can take different forms, such as hospitality, social activism, messages to the community members disseminating Gods words, et cetera.

Such an approach makes the church a central part of society and clearly explains to people that it is pertinent to modern reality. The examples of Esther, Daniel, and Peter, who practiced the integration with the culture illustrate that it is useful in exile. As a result, the Jews had light and gladness and joy and honor. And in every province and every city, wherever the kings command and his edict reached, there was gladness and joy among the Jews, a feast and a holiday (Esther 8:16-17, NIV). The missional outreach contributes to expanding the kingdom of God, which the pivotal goal of the gospel.

Weaknesses

A lack of training on how to approach the congregation and attract new believers is the main weakness of the 21^st-century church. Namely, they have little awareness of how to communicate the churchs mission and align its peoples shifted values (Tidsworth, 2015). In turn, the limited training and teaching lead to one more weakness that is the division of believers and even pastors. Often, it is possible to hear that a certain believer prefers a specific pastor and states that he or she belongs to him or her. Such a situation may be observed in the example of brothers and sisters who declare that they are for a particular apostle.

It should be remembered that all people belong to God (Corinthians, 3:1-23, NIV). Consequently, believers target only their individual needs, while the common good and the fate of their communities remain uncovered. These weaknesses undermine the churchs authority and its potential in assisting people with their struggles and aspirations.

Opportunities

The first opportunity that is worth paying attention to is a faith-sharing in small groups and favoritism. Instead of selecting some pastors, believers may meet within small gatherings and discuss their critical concerns. Although it may be unaccustomed and difficult, open dialogues are likely to evoke sincerity and piety towards the church and the society (Tidsworth, 2015). The practice of self-disclosure causes the intent to share with others, telling similar experiences, thus feeling like a part of something great.

While some believers may be geographically isolated from their homeland, and others encounter internal exile, they still can have a place for uniting. The following excerpt from the Bible is representative of the discussed opportunity: The Lord has removed men far away, and the forsaken places are many amid the land (Isaiah 6:12, NIV).

The outwardly-focused vision is another opportunity for the modern church, especially to reach non-Christians and those believers who are not yet their congregation. The pastors, in terms of the attractional method, should be passionate about their role in guiding people on their journey to God. Beach (2015) thinks that ambition and thriving are expected to be the key driving forces to initiate attractional events and programs.

For example, one of the most effective Evangelistic methodologies was applied by the ministry of Billy Graham, who promoted the belief in the Holy Scripture, the Lords plans, and equipped pastors with pertinent tools to attract people, as suggested by (Beach, 2015). The local church outreach program is another opportunity that may include special Bible summer courses for children, inexpensive educational lessons, or a concert with Christian artists. All of these actions should be practically valuable to non-believers so that they can understand the gospel message.

Threats

Criticism of the ministry is dangerous as it can destroy its functioning and make people doubt the very impact of the church on the life of society and every individual. According to Wesleyan theology, the threat may harm making believers happy and vigorous and impede the efforts to promote love and peace in the world (Clapper, 2010). It is erroneous to assume that Christianity is attractive to all and hymn, sermon, and Eucharist are perceived by all the people equally. The empathy towards spirituality needs to be followed to work with those who are not a part of the church.

The threat of Ecclesial Poachers is essential to discuss to avoid it in the future. Robert Webber evolved much attention to the evangelicals and emergent Christians, releasing the book titled Canterbury Trail that points to the distinction between these two concepts (Tickle, 2012). For example, he notes worship held in the church of Christ in Nashville, the great Pentecostal church, which seeks to hold services like it was accepted in the early church. This church holds a special Eucharist for all comers during Sunday school classes, and the entire parish participates in the communion. Thus, the threat is the division of ecclesiast and emergent notions.

Developing a Course of Action

The demise of Christendom and exile of the Western church require specific actions to be adopted to properly respond to these issues and navigate uncertainty regarding religion. The ministry is expected to use exile as a tool to understand current tendencies and build on the opportunities, thus considering it from a positive point of view.

In Jeremiah (29:4-14, NIV), the Lord says to the exiles: build houses and live in them; and plant gardens and eat their produce& Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters. Among the approaches and methods that can be employed, there are disseminating faith, the outwardly-focused vision, revisited worship, a focus on orthopraxy, and the promotion of discipleship.

In recent decades, the influence of the church and values has increased noticeably. However, the current state of the church dictates the need to endeavor more and improve the church attendance and peoples closeness to the Lord (Beach, 2015). Christianity should be perceived as the most important integrating force and a factor of spiritual and moral revival. In terms of opportunities, evangelical Christians are to bring a strong dedication to God, commitment to the authority of the Scripture, and passion for taking care of the needs of others. It seems important to point out that the very first issue is that believers and ministries need to return to the true biblical worship that is directed not at the people around but to Him (Marti & Ganiel, 2014).

The core concern should not be what is achieved, but what it means or represents. Such an approach should target God, His mission of salvation. By praying before every significant event or action and asking God about decisions, a believer receives the opportunity to succeed.

Faith sharing potential is to be regarded as the pivotal method for integrating people through small groups and communities. While meeting several times a week and discussing the most serious issues that are of interest to the group members, it is possible to practice self-disclosure and accomplish openness towards others (Marti & Ganiel, 2014). The benefits of this recommendation may be expressed in mutual trust, support, and relationship building, which are consistent with the principles of beneficence and felicity.

In this connection, the role of orthopraxy is great in understanding the current people with their cultural and social background. More to the point, the pastors should declare that worship is first, and the Holy Scripture should be taught after that. It is essential to stress that the Bibles role cannot be argued, but the reality requires adjusting the attraction strategies used by ministers for years.

A range of creative worship methods should be used in terms of the missional outreach of the church. The service may, for example, begin with jazz foreplay and talking about gathering people. The worship group may sing a few songs devoted to love, friendship, and humility, followed by announcements and a sermon (Beach, 2015). Depending on a certain theme of the gathering, a preacher may tell about it from the perspective of God and His teaching.

For instance, he or she may exhort the people that if they strive to design a good relationship with the family, they should love them by spending time with them and providing responsiveness and attentiveness. The sermon may be supported with various verses from the Scripture and mentioning of Gods words. In so doing, the church is expected to promote belief in the gospel and its role in improving believers lives. The ministry should be focused on God as well as helping the congregation to have better relationships and form a conscious view of their actions and aspirations.

The ministry should pay more attention to the reality of Christ, the Head of the Church, and that everything appears in the presence of God. More to the point, it is necessary to discover the dialogical nature of Gods words (Beach, 2015). When a reader or a preacher speaks, He is present in this. The pastors are to try to find methods for how to make the communication of the people with Him more interactive.

For example, one may return the singing of psalms, the questions and answers during or after the sermon, and the invocation prayers. It is possible to recommend reviving the festive character of the Eucharist. The feeling of resurrection can be achieved with the help of prayer singing with the simultaneous laying on of hands. All of the mentioned actions are likely to enhance communication between the church, God, and believers.

The feeling of Gods presence in the world should be proposed to those who do not belong to the church and non-Christians. Beach (2015) insists that more attention needs to be paid to how the blessing is communicated and how people are sent on a mission to the world. In this regard, the application of the outwardly-focused vision seems to be appropriate to ensure that new believers would come to the church due to understanding that it can help them to live a more sophisticated life.

Among the attractional approaches, one may list a special program designed for kids and adults and based on the biblical images (Beach, 2015). The practical importance of the programs can be easily accessible to potential believers. As a result, the increasing congregation and in-depth comprehension of the very mission of the 21^st-century church are likely to be reached.

While caring about people, ministers should also take into account their affairs. In particular, the role of continuous training cannot be overestimated as a lack of communication skills is revealed as a critical issue. The lessons provided by theological organizations and universities may be useful to explain to them that the new environment requires a shift from the outdated strategies: exile sets its requirements that are to be addressed and viewed as the opportunities for spiritual growth, both personal and professional. The promotion of discipleship is one of the strategies that should be taught to pastors, Sunday teachers, and other church representatives (Sittser & Calderon, 2018).

The fact that many people identify themselves as belonging to a single church or a pastor should be changed, and the term of discipleship is to be revived to create a commitment, diligence, and temperance. Thus, properly trained pastors will be capable of implementing and monitoring all of the discussed actions to transform the church in exile and provide their benefits to believers. The ministry is expected to target both the heads and hearts of people in encouraging them to follow Christian postulates.

Conclusion

In conclusion, one should emphasize that due to the church in exile, believers experienced cultural and social transformation. It is significant to enthusiastically take on discipleship, have a desire for spiritual formation, and propose evangelism to the society. The methods of worship should be carefully contextualized for the postmodern Christendom. It will give dynamic worship based on the biblical narrative, having a time-tested form, and spiritual reflection regarding modern reality.

The paramount role of the ministry, in this case, is to propose orthopraxy and missional outreach as the key strategies to attract new believers and keep the existing ones committed. Training is required for pastors to learn how to communicate with their congregation effectively to disseminate the words of God, aligning them to contemporary social values. In general, even though the Western church faces many challenges, it can be viewed as opportunities to improve. Through putting deep theological understandings, repentance, and transformative spirituality in its environment, the ministry can revive.

References

Beach, L. (2015). The church in exile: Living in hope after Christendom. Downers Grove, IL: InterVarsity Press.

The Bible, New International version (NIV). (n.d.). Web.

Clapper, G. S. (2010). The renewal of the heart is the mission of the church: Wesleys heart religion in the twenty-first century. Eugene, OR: Wipf and Stock Publishers.

Marti, G., & Ganiel, G. (2014). The deconstructed church: Understanding emerging Christianity. New Yok, NY: Oxford University Press.

Sittser, G. L., & Calderon, C. (2018). Discipleship in Christendom& and Beyond. EMQ, 54(1), 25-30.

Tickle, P. (2012). Emergence Christianity: What it is, where it is going, and why it matters. Grand Rapids, MI: Baker Publishing Group.

Tidsworth, M. (2015). Shift: Three big moves for the 21st century church. Chapin, SC: Pinnacle Leadership Press.

Religious experience plays a vital role in how each of us experiences life. Love it or hate it, it is a force to be reckoned with, which many of us would never hope to rival. People experience it, discuss it, and criticize it, all in an effort to link it to the human experience. Comparatively, religious freedom brings many benefits and influences on each person, which are amplified by their capacity for free thought. It is on par with many other socialization mechanisms, and the relationship between people and God can be considered sacred. On the foundations of this principle are founded many movements and organizations, one of which I am a member of.

Do not be afraid, I am not planning to completely bore you out of your skin with this essay, but it is still something I consider to be worthwhile. Membership in the United Church of Christ Vital to my personal religious and social experience, and I advocate for more people to learn about the church. In this work, I really want more people to realize and share my passions, which is why I chose to speak about them in a freer tone than most. Without getting too deep into the meat-and-potatoes of things, I will discuss the groups history, accomplishments and benefits, as well as highlight what it has done for me as an individual. The united church of Christ is a place of spiritual support and community where each member has the ability to be loved.

History and the Blend Between Christian Movements

The United Christian Church, as noted previously, is an organization with a rich and important history. I want to discuss it as a way to more accurately describe the benefits of being a member of this community, as well as to note its unique nature. Coming from the roots of Christian faith itself, the believers of America found union and collaboration in forming this organization. As discussed in a number of resources about the church, and its own website, the emergence of the church is more of unification and acceptance, emerging as a way to mend the late disagreements of various parts of the protestant and catholic church¹. The different branches of Christianity have their own values and focus points, choosing to worship in different ways. The unifying idea, however, is that all worship is an act of love and service, a response to the kindness of Jesus Christ². Therefore, understanding all potential ways to worship God is an important pillar of the Churchs organization. Instead of proclaiming their own way to be the only acceptable one, the United Church of Christ works in compromise and cherishes the ability of people to have a relationship with God the way they want to. It is by all means a culmination of years worth of study, research, struggle and ambition.

From this historic perspective, it is easy to witness that the United Church of Christ lives up to the principles of its foundation, and embodies an active effort to bring a unified spirit into the field of religious worship. Instead of adhering to a specific and all-approved way to honor Jesus Christ, it instead encourages exploration and collaboration, accepting different variations on worship and different rituals³. It is a place that affirms and understands its members, instead of choosing to mold them in its image. The United Church of Christ is an organization capable of embodying the underlying values of the Christian faith, along with its most vital aspects⁴. Similar to the way Jesus Christ himself attempted to help people cooperate with one another, care for the wellbeing of others and be outspoken, the United Church devotes its effort to giving the people a place to belong.

Polities

In its structure, the organization presents a fusion of existing methods of worship combining different polities together. Spanning many local organizations and groups of people, the church does not take action in regulating how the particular process of worship or organization should be handled. The church uses congregations in order to manage its members and hold services, while also adhering to a system that values elder figures as well. It is a system of governance which is crowned by its diversity, much like most other aspects of the church itself. Local churches can make decisions on joining the United Church of Christ, but the ultimate management considerations are left for them to figure out on their own. Principles of freedom, autonomy and agency are seen throughout.

Theology

Theology stands as the basis of the organization and its beliefs. With a foundation based on Christian teachings and the values of kindness, fellowship and camaraderie. God, as the lord and Savior, has helped people overcome sin through his son Jesus Christ, and the glory of these two figures permeates the teachings of the Church. The presence of God in a persons life is understood to be constant, as both body and soul of each believer belongs to Him. Every person lives with sin, and is freed of it by the grace of their savior. In order to live a fulfilled life, it is necessary to exemplify devotion, life in faith and contribute to the lives of other people.

Acceptance, Understanding, Support

As noted previously, one of the things I liked most about the United Church of Christ is their love and acceptance. While many Christian groups make these qualities a focal point of their work, it is difficult to actually meaningfully achieve them. Making sense of the shared community and comradery shine through, supporting one another and uplifting those in need  these are the central values of the United Church. As noted by authors like Walker (2005), he culture of the United Church thrives because of its diversity, with various groups (Reformation, Enlightenment, and Pietism) coming together under the same roof⁵. Similarly, the organization has a wide range of collaborations with other religious entities and influences other movements and social groups. The Afro-Christian communities, for example, are incorporated into the larger UCC framework. The church collaborates with Christians all around the world, coming from a range of political backgrounds and situations. It also supports different Christian leaders in their ability to work with an audience, giving them a platform.

The core principles this Church follows have also found a reflection in daily life, where its support for different social causes is evident. Much like Jesus, the organization believes in the need for justice in society, which manifests in needing to support certain groups of people more than others. Social work and advocacy, along with community resources, are a vital part of how the UCC operates. No matter what walk of life a person subscribes to, they can rely on the support and assistance of this organization⁶. The group works in solidarity with social justice movements, and promotes the wellness of its LGBTQ+ members.

Bibliography

Gunnemann, Louis H, and Charles Shelrooks. The Shaping of the United Church of Christ : An Essay in the History of American Christianity. Cleveland, Ohio: United Church Press, 1999.

Johnson, Daniel L, and Charles E Hambrick-Stowe. Theology and Identity : Traditions, Movements, and Polity in the United Church of Christ. Cleveland: United Church Press, 2007.

Randi Jones Walker. The Evolution of a UCC Style : History, Ecclesiology, and Culture of the United Church of Christ. Cleveland: United Church Press, 2005.

UCC. History.United Church of Christ.

. LGBTQ Ministries.United Church of Christ.

United Church of Christ. Introduction to Worship in the United Church of Christ.United Church of Christ. Last modified 1986. =

Footnotes

1. Louis H Gunnemann and Charles Shelrooks, The Shaping of the United Church of Christ : An Essay in the History of American Christianity (Cleveland, Ohio: United Church Press, 1999).
2. Daniel L Johnson and Charles E Hambrick-Stowe, Theology and Identity : Traditions, Movements, and Polity in the United Church of Christ (Cleveland: United Church Press, 2007).
3. UCC, History, United Church of Christ. Web.
4. United Church of Christ, Introduction to Worship in the United Church of Christ, United Church of Christ, last modified 1986. Web.
5. Randi Jones Walker, The Evolution of a UCC Style : History, Ecclesiology, and Culture of the United Church of Christ (Cleveland: United Church Press, 2005).
6. UCC, LGBTQ Ministries, United Church of Christ. Web.

Pastors teaching love in the 21st century church

Pastors can be considered teachers and mentors as they provide spiritual advice and guidance to the community. For them, it is vital to teach and show love for the population to allow for the growth of a church. As feelings and emotions hold a primary position in the postmodern world, it is necessary to translate traditional teachings about these concepts to the current perspectives. Pastors can interpret Clappers ideas about love and use them in a personal conversation with the twenty-first-century church in the following ways.

In the modern world, the Weasleys vision of Christianity as the renewal of the heart should be re-envisioned to be understood. For humans, emotions have intentional nature as they motivate people to behave in particular ways. However, Clapper notes that emotions should be perceived as affections that serve appropriate reasons and are different from passions (2010). Affection and love may be seen as interconnected concepts.

In the Christian understanding, love is a key concept and attribute of God; it should be self-sacrificial and focused on giving to others (Wood, 2016). Thus, pastors can use the idea of love as a rational and not purely romantic or erotic emotion in their services.

To teach this concept in a personal conversation with a twenty-first-century church, pastors should involve affection in their actions. It is vital to remember that although affection and love are related, they are not identical. To perform ministry, pastors should strive to kindle affection. For example, they can show genuine interest in peoples families, celebrate positive events and changes that happen in individuals lives, and be kind to them. These actions reveal a caring attitude and indicate the pastors yearning, compassion, and sympathy. As a result, through positive emotions and feelings, church members can learn the meaning and significance of affection.

Imagery of exile

The imagery of exile influencing the evaluation of the church

Beach (2015) discusses the need for spiritual leadership in providing the community with the resources vital to see that God is in control of everything. The author notes that for individuals, hopelessness can be a result of their marginalized position. The author explains that exile is a central concept in Christian faith and can be found in various aspects of individuals lives. Each person is a distinct human being that has particular perceptions and beliefs. People experience exile when they feel abandoned or alienated, which may be a significant problem for Christians in the West due to the cultural marginalization (Beach, 2015). The imagery of exile the author presents helps the evaluation of the church in the following way.

Exile may have a significant role as its presence in peoples lives may lead to positive and negative outcomes (Rankin, 2016). The goal of the church is to assist individuals in overcoming, accepting or celebrating the events related to the separation of any kind, outlining that exile is one of the major themes of human existence. It is possible to say that Beachs (2015) imagery of exile allows for gaining an in-depth understanding on the significance of the churchs role in the twenty-first century, where the boundaries between individuals become more evident compared to the previous decades. Belonging is a fundamental human need; religions helps individuals to connect to God and each other. Thus, the imagery of exile supports the evaluation of the church and its purposes.

Pastor feel aids in leading the 21st century church in its current context

Beach (2015) presents strong points that pastors are significant in leading the twenty-first-century church in its current context. One of the significant ideas is that today, church leadership should offer an imaginative vision to the individuals and allow them to develop a different perception of things. The goal of the church is to increase peoples trust in God. To achieve this aim, it is necessary to engage the population in meaningful congregational conversations, which are only possible with pastors aid, as they help the church to guide the communitys spiritual journey (Barentsen, 2015).

Another strong point Beach (2015) outlines is that leaders of the church should take actions to respond to exilic realities and adjust the churchs vision to the current circumstances. With the help of a pastor, it is possible to support the populations faith in Gods continued existence. As it is vital for the twenty-first-century church to remain modern and be able to respond to individuals needs, pastors play a crucial role in creating the atmosphere that can enhance peoples trust in religion and provide them with relief. Thus, effective church leadership in the current context should involve a pastor that reengineers established congregations and supports their faith.

References

Barentsen, J. (2015). Church leadership as adaptive identity construction in a changing social context. Journal of Religious Leadership, 15(2), 49-80.

Beach, L. (2015). The church in exile: Living in hope after christendom. Downers Grove, IL: IVP Academic.

Clapper, G. S. (2010). The renewal of the heart is the mission of the church: Wesleys heart religion in the twenty-first century. Eugene, OR: Wipf and Stock Publishers.

Rankin, S. K. (2016). The influence of exile. Maryland Law Review, 76(1), 4-54.

Wood, H. (2016). A Christian understanding of the significance of love of oneself in loving God and neighbour: Towards an integrated self-love reading. HTS Theological Studies, 72(3), 1-10.

Greed and Wealth

Contentment is a virtue in Christian discipleship. Therefore, much has been discussed on the fulfillment in Christ and wealth accumulation. Greed is a desire to gain all, without limitations. It creates options that may not be morally right and sinful. Wealth is an indicator of riches in cash and assets. In the church setting, the channel to wealth has been categorized on different platforms. While some ministries see wealth as a need, others as opposed to the assumption.

The biblical passage provided a balance between greed and wealth. Others subscribe that the lack of money creates envy, greed, and other evil vices. As, a result, pastors preach wealth accumulation to avoid the temptation of being poor. Hoverer, biblical teaching is clear about contentment and wealth. When the bible referred that Gods children will inhabit the best of the land, it means they would be rich and wealthy. It means being Christ-like, removes the sin nature that tempts an individual to greedy paths.

This message has been diluted with different churches and ministries. Pastors and church leaders have invented different approaches to church giving. Most of them have twisted the word on wealth to fulfill their desires. As a result, it becomes normal for parishioners to acquire wealth by any means possible. These parishioners are given titles and portfolios as they give money in huge figures. Based on natural laws and biblical covenant with God, a man who works hard would be successful (OCallaghan, 2017).

Therefore, giving towards church growth and development must be done under scriptural teachings (Oosthuizen & Lategan, 2016). It becomes morally wrong when different aspects of the Bible are used out of context to fulfill ones greed. This is evident as most parishioners have been categorized based on wealth accumulation. Such classification changes the narrative of the gains of contentment.

Church Marketing and First-mover Advantage

The first-mover advantage may not exist in most churches as it does in circular marketing. As the name implies, first mover advantages give the institution the opportunity to create a competitive edge against new entrants. However, with the era of aggressive church marketing, the myth of first-mover advantage is no longer a dominant issue. Although most people subscribe to church marketing, it has been diluted for personal desires.

Most churches have created empires because of greed and the love of money. The most important goal of church marketing is to stimulate peoples hearts as they surrender to the Gospel of Christ. It means the features of church marketing should create a positive impact on a convert to acknowledge Gods presence and accept him. As a result, church marketing means creativity, flexibility, and outward appearance (Appah & George, 2017).

However, in the bid to make an impact and overcome the challenges of the first-mover advantage, church leaders pursue dangerous aspects of Gospel marketing (Appah & George, 2017). They make sermons based on personal motives. This approach provides an avenue for new membership based on the message type. For example, parishioners understand that salvation is free and they are saved by saved by grace.

However, some church leaders have translated the grace sermon to suit their target audience. The sermon of the soul that sinned is death is replaced with the Grace message. Most parishioners leave a free life believing that Grace has redeemed all their iniquities (past, present, and future). This concept of marketing dethrones the monopolistic power of the first-mover advantage. As a result, such ministries swell with a multitude of followers. Other churches market the sermon of stupendous wealth accumulation. The target audience who subscribes to this sermon would become new adherents to such ministries, which eventually become a large congregation.

However, preaching the right Gospel is far more rewarding as it creates a genuine love for the work of God. The true gospel is devoid of greed, evil deeds, and false teachings. Thus, being at peace with God is far more rewarding than having unacceptable wealth. Therefore, church messages and programs should be conducted under biblical injunctions. Church size, financial strength, and church structures are nothing before God. As a result, parishioners must never lose sight of the promises of God for eternal life. It becomes vain things if we gain the earth and lose eternal life. The judgment of God is real, and the consequence of sin is eternal damnation.

On the last day, every soul will give an account of his or her deeds. Therefore, church marketing must be conducted under scriptural teachings. In this context, church leaders must spread the gospel of love and salvation. Since church marketing is similar to social marketing, church leaders must use the correct sermon while establishing the target audience, goals, objectives, opportunities. Developing the right marketing mix is essential. Under church marketing, pastors endeavor to justify why parishioners should reject their old habits and accept a new way of life. Therefore, it should be carried out as an enriching program for the Gospel of Christ.

References

Appah, G., & George, B. (2017). Understanding church growth through church marketing: An analysis on the Roman Catholic Churchs marketing efforts in Ghana. Journal of Economics and Business Research, 23(1), 103-122.

OCallaghan, P. (2017). Cultural challenges to faith: A reflection on the dynamics of modernity. Journal of Church, Communication and Culture, 2(1), 25-40.

Oosthuizen, A., & Lategan, L. (2016). Strategic management of the church as challenge and reality: Can the habitat of expectation solve this dilemma? Journal for Christian Scholarship, 4(1), 277-297.

Introduction

Kwame Appiah talks about how moral hostilities can be disarmed in 21^st Century America. This topic is interesting because the modern church today and specifically American protestant churches continue to battle with issues related to unity because of schisms and separations. This was epitomized by sectional conflicts during the civil wars hence mainline Protestantism and evangelicalism.

The moral hostilities between the mainline Protestants and the evangelicals have taken different forms like when the Supreme Court made a ruling that barred government-sponsored prayer in public schools and subsequently allowing abortion in their 1963 ruling, some mainstream churches were on the offensive and instead advocated for a Christian America that cherished family values and various militancy (Neusner 38). At that time when the slave trade was still thriving in America, the Baptists and the Methodists blatantly encouraged the slave trade in the south. They instead opposed it in the north.

Justification for choosing this work

I specifically chose to listen to this Radio interview between Kwame Anthony Appiah and Krista Tippet because I intended to listen to the actual stand Appiah had on how to disarm moral hostilities in our society other than reading it from a newspaper or magazine where there may be distortion largely due to paraphrasing. Other than that, Krista Tippetts show is reputable and any information that comes from it is credible.

Connection to class work

The interview captures how moral hostilities in the present day America can be disarmed. Tippett begins by giving a brief History of Anthony Appiah who was born to an African father and British mother in 1953. Their marriage influenced the production of the movie Guess who is coming to Dinner. Theirs was a multinational and multiracial marriage. On moral revolution, human identity, and ethics, Appiah talks of a world full of strangers.

He believes that a republic can only be built by people coming together. On matters relating to morality and religion, Appiah believes that people should not face off directly. They should instead undertake to slide off liking talking about soccer. His parents came from leading respective families, the mother being the daughter of former chancellor exchequer of the British government. Their marriage was therefore a morally unthinkable union.

It rocked the British Empire (Kwame 10). It deeds mark the beginning of generation change. However, all these seemed less to him. Appiah talks of a time when they went to visit their maternal grandmother in England and people were all over his mother asking her whether she had left her husband. But the mother simply said she came to visit her parents.

To shame those who doubted the marriage, his father and mother lived together up to the time of their death. Appiahs mother was buried in Ghana. He says that the marriage between the two parents was sustained by the Christian values they ascribed to. They did not oppose interracial marriage. They never had any suspicion that whatever they were doing was wrong. He says his formative days in medical school was hectic and risked being discontinued due to poor performance because he found medicine so boring.

This made him alter to philosophy because he loved sitting down with all kinds of questions that touched on moral codes, metaphysics, or epistemology focusing on them for most of the night. As a young evangelical teenager, he cherished philosophy and theology. He preoccupied himself with questions that bordered on What is it for human life to go well?

Lessons from the Work

The theme of his philosophical work was anchored on why many things are relevant (Tippett, 1). The most challenging responsibility of human beings is to endeavor to explain why human life is the way it is. On hostility, he does not like rebuking people instantaneously because in the world we live in people express themselves without editing. He says that when he felt like sending an angry letter to someone the grandmother always advised that he puts the letter under his pillow and see how he feels the next day.

He says that the most important thing in taming hostility is to consider the distance in time between what you say and when it goes out hence before sending some provocative mail to someone through the internet one must know that the send button does not come with a 24-hour delay built into it.

He reckons that the kind of language used on the internet would be very difficult to use on a face-to-face basis. It is evident from the interview that media does impact the study of religion and can therefore be used to institutionalize moral principles in the society or can be used to fuel moral hostility. It is also clear that sliding as opposed to facing off can be used to tame religious hostilities. Our religious beliefs can also help in saving the imminent collapse of our families especially in set-ups where racial bigotry heavily influences peoples day-to-day lives. Moreover, our religious beliefs can help in shaping our future careers.

Works Cited

Kwame, Anthony. Cosmopolitanism: Ethics in the World of strangers. New York: Norton, 2006.

Neusner, Jacob. World Religions in America: An Introduction. Westminster: John Knox Press, 1994.

Tippett, Krista. Sidling up to the difference. On Being. American Public Media. 2011. Web.

Papal supremacy

The Pope is the highest level of clergy in the Catholic Church, with explicit respect and authority granted by the Christian ecclesiological doctrine. The papal supremacy perceives the Pope as the source and foundation of unity due to his office as Vicar of Christ. Ecclesiastic privileges in the doctrine guide monarchial actions and succession of the Pope. Papal supremacy was established by Christ and roots back during the era of Peter the Apostles in the 1^st century. The Christian ecclesiological doctrine gives the Pope authority to alleviate punishment on sinners through indulgence (Mitchelle 4). The structural hierarchy of the Catholic Church gives me insights into how Papal supremacy grants the authority of indulgence.

Indulgences

Indulgences are full or partial remission of punishment that Popes grant in the Catholic Church. The Pope remits indulges either orally or in written letters. Indulgence frees the beneficiaries from their previously committed sins, or it can be passed to deceased family members or relatives to reduce their time in Purgatory (Awaludin and Sorbeto 13). Because one had offended the Almighty God, indulgences are based on the beliefs of the sacrament of penance and absolution. The two types of indulgences include partial indulgence, which removes a part of suffering and punishment, and plenary indulgences, which eliminates all of ones suffering or punishment. The beneficiaries of partial indulgence are expatriated off their sins and heavenly punishments by remitting guilt. Alternatively, in plenary indulgences, all existing sin obligations are forgiven due to participation in charitable work or in the church. The topic informs how the Pope remits indulgences to relieve individuals of their burden of sins by remitting guilt.

Punishment

Although the Pope seeks the salvation of souls rather than money, he suspends indulgences and pardons previously granted. Indulgences were offered to people who participated in the crusades, repented their sins, and financed the crusades through contributions. However, the church stressed away from punishment satisfaction by pivoting on the good works and contributions. Therefore, absolution was measured according to the good works that cleared ones debt of sin and contribution, leading to the cancelation of indulgences of those who did not contribute accordingly (Awaludin and Soberto 10). The insight left me questioning if material wealth can be equated to the burden of sin.

Martin Luthers Arguments Against Indulgences

A German monk named Martin Luther opposed the purchase of indulgences claiming they had no impact on forgiveness of sin and entering heaven in 1517. Luther argued that indulgences were a piece of paper issued based on the Popes judgment of retribution of sin rather than Gods judgment. Luther argued that indulgences only affect those who believe in the Popes judgment. He was against the selling of indulgences claiming that divining grace is free (Awaludin and Soberto 10). Humans can not contribute to their salvation, primarily through money, since salvation is the exclusive work of divine grace. Luthers theological view of indulgences gives me insight that Gods righteousness and forgiveness can only be revealed through faith.

Pilgrimage

Since plenary indulgences are based on doing what is meritorious, pilgrimages may be considered actions of penance. There are various ways to satisfy Gods justice for sins, including living a religious life and participating in missionary activities (Awaludin and Soberto 4). Pope Boniface VIII announced the year of Jubilee in 1300 AD in the city of Rome to enhance the spiritual bond of Catholics and allow Christian indulgences through pilgrimages. The insight gives me a deeper understanding that sacrificial acts are not limited to confession and absolution.

Detachment From Sin

The conditions for plenary indulgence include detachment from sinful activities, sacramental confessions, taking the Holy Communion, and saying indulgence prayers. Full detachment from sin is the interior disposition of sanctification that one is unwilling to renounce (Hendzel 6). The Sacrament of Confession or sacrament of penance involves confession of sins and achieving forgiveness by taking the body of Christ. The Holy Communion commemorates the last supper by Jesus and his disciples. The indulgence prayer allows believers to seek direct forgiveness and mercy from God. Insights on indulgence conditions gave me the intuition about the different processes of indulgence.

Works Cited

Awaludin, Asep, and Mohammad Alex Sorbeto. The Concept of Purgatory In Catholicism.Journal of Religious Comparative Studies 1.1 (2019): 39-54.

Hendzel, Matthew Scott. An Exploration of the Roman Catholic Doctrine of Purgatory in Light of Current Issues in Theodicy. Diss. (2019).

Mitchell, Taryn E. Get Out of Purgatory Free: This Indulgence May be Kept Until Needed or Sold.Line by Line: A Journal of Beginning Student Writing 8.1 (2022): 4.

Mental Integration: Head and Heart and Emergent Church

The role of the Western church decreased in the last decades, which is caused by the low interest of people and socio-cultural shifts. Consumerism and scientific discoveries may be noted among the key issues that affected society. The emergent church and Christianity appeared as a result of the mentioned shifts. Therefore, it is critical to comprehend the core of the changes so that ministers may adjust their work accordingly.

Mental Integration: Head and Heart

The question of the head and the heart unity remains critical concerning Christianity and the role of the 21st-century church. In his review of Wesleys work, Clapper (2014) discusses the notion of affections caused by the spiritual senses that allow a person to understand the word of God and follow Christian postulates. The incontrovertible connection between the heart and the head may be found in the Bible: through the hardness of their hearts  Callous and senseless.

And where there is no sense, there can be no life (Ephesians 4:18, NIV). The author also points to another excerpt that shows that without senses, life cannot be full (Mark 6:52, NIV). One can understand the affections of the heart only through the experimental way. For example, Clapper (2014) provides such examples as hearing ye will hear, but in no wise understand (Matthew 13:14, NIV) and focuses on the simile between a lack of spiritual senses and the closed eyes (Philippians 1:910, NIV).

Personally, it seems that the argument of Clapper (2014) is rational as the heart and the head in religion cannot be separated. In case a person uses only his or her mind to practice Christianity, the heart remains cold and irresponsive, which is not correct. Since the spiritual senses and affections possess their cognitive component, it means that both the head and the heart are already integrated, and there is no need for a distinct stage for their connection (Shepherd, 2016). This topic is relevant to the modern church as people need to be taught that they should open their hearts towards religion and its benefits. It is sometimes rather important to use ones heart to understand love, friendship, divine peace, and other issues, which can be achieved through the ministry.

Emergent Church: Quite Spiritual but not Religious

Nowadays, people tend to behave differently driven by the changing social and cultural values. In her book, Tickle (2012) examines the emergent Christianity, claiming that it responds to these modern shifts by adjusting discipleship and evangelistic methods. The utilization of mind in the context of a commitment to religion is seen as one of the most significant aspects of emergent Christians. There is a diversity of methods used for worship, such as various music styles, dancing, et cetera.

As for evangelistic methods, it should be stressed that the emergent church proposes decentralization of its missional work, which means that ministers are empowered to select the most suitable strategies. The discipleship ways include both traditional teaching and group meetings in places that are not specifically provided for religious purposes. By stating that modern Christians are not religious yet spiritual, Tickle (2012) means that the authority of the Holy Scripture is debated, while people remain believing in a higher power.

The concept of sacred space traditionally referred to a church as the place where citizens may come and conduct worship since it was perceived that such places are closer to God. The institutional church was regarded as the dedicated place that integrated people, making them more open and supportive of each other. Today, the notion of sacred place is under the rethinking as Christians gather not only in special places but also in theatres, pubs, and other facilities. The participatory liturgy when the congregation is engaged in singing or other collective actions became popular in Western Christians. In the 21st century church, it is of great importance to nurturing relationships between people, and the role of the sacred space is to accommodate to their needs.

The research shows several works that utilize the paradigm offered by Tickle (2012). For example, Hall (2017) examines the community of North Carolina and concludes that for people, the traditional church is not of interest. Instead, they need it to be engaging and modified according to the ongoing social changes, which is consistent with the views of Tickle (2012). The concept of neo-monasticism is assumed by both of the mentioned authors as a way to reach people. In particular, it refers to various religious gatherings and groupings as expressions of thoughtful life. Marti and Ganiel (2014) also found the ideas of Tickle (2012) pertinent to the modern church as they explain how ministers should reach to shifts in the society to share Christianity in a reconsidered fashion.

Conclusion

To conclude, the contemporary church in exile is described as facing emergent Christianity as a response to cultural and social changes. While the spiritual senses identify how people perceive religion with its evangelical methods, the new forms of worship appear, and people tend to be spiritual yet not religious. Ministers need to realize that sacred space was enlarged, which requires achieving people through creative ways, strategies, as well as gatherings.

Emergent Church Worship

The history of Christianity consists of several crises and revivals. Todays Western church is seen as being in exile, leading to significant changes regarding the overall perception of religion and its practices. Despite difficulties, the role of ministers as those who are expected to spread the word of God remains similar. However, the context of their actions is different: people seem to have spirituality and lack religiousness due to the altered notions of worship, sacred space, and liturgy.

Telling the History So Far

The theme of active participation is promoted in the Holy Scripture to provide examples of appropriate behavior. For example, Jesus sent 72 apostles and told them to help people in need, accepting food and wage they will be given at homes of a small town (Luke 10:24, NIV). The apostles were also instructed to say that it is the kingdom of God that helps sick and poor people. This narrative demonstrates that both apostles and citizens were expected to actively participate in the life of the whole community for common prosperity.

In the parable of the good Samaritan, a citizen from Samaria did not abandon a beaten-up Jew who was lying on the road, but gave him first aid, fed, and brought to the nearest inn (Luke 10:25-37, NIV). The Samaritan also asked the maintenance and servicing of this person to be recorded on his account. At the same time, a priest and another person passed by the sick person, which is condemned by God and perceived as the rejection of Him.

The two main greatest commandments such as recognizing the Lord as the only God and loving ones neighbor are represented in the above stories. Besides, in the home of Martha and Mary, physical and mental commitment to these commandments is shown: Martha provided offered food, while Mary provided emotional comfort Luke 10:26-42, NIV). Thus, active participation includes care about the close one, oneself, and serving to God.

Taking Church out of the Church

Emergence Christianity is associated with the changing nature of the sacred place. Instead of collecting at homes and churches, people started to initiate meetings in public places, theatres, and other places. Monasticism means the desire to be closer to God and away from the persecution of the Roman pagans led a large number of early Christians to Sinai. They found peace, silence, solitude, and holiness there.

In neomonacticism that is characteristic of the modern church, the order is to be maintained not through the revival of former monastic statutes and rules, but joyful obedience. The latter can be achieved in small groups of disciples practicing mutual admonition, correction, and reconciliation  just as the first disciples of Christ did. It will be based on a foundation of deep theological reflection and commitment through which the church can revive its life and testimony to the world.

A mega-church is another concept of emergence Christianity that identifies the non-denominational organization changed under the current socio-cultural shifts. The new formations occurring within the church are the results of accommodation (Tickle, 2012). The role of the church concerning the future becomes evident from the described changes: there is a need to accept a modification of faith practices and find the words to inspire people based on the Holy Scripture.

Spiritual But Not Religious

In the 1960s, many Americans moved away from the institutional church and traditional forms of religious worship. They were the first who began to identify themselves as spiritual but not religious, as documented by Tickle (2012). This group was characterized by more a high level of education compared to peers, a more individualistic approach to life, and greater openness to mystical experiences. One should also pay attention to the discovery of the nature of Christ and His narratives that began to be discussed in public. In this connection, the questions about faith, its purpose, and methods were reconsidered in that time, and they remain critical for todays emergent church in exile.

To explain to the ministers and the congregation the meaning of the emergent church to handle its alterations, the views of John Wimber are essential. This scholar mentions the transition from belief to behavior and belongingness, which eventually leads to belief again. As stated by Tickle (2012), Wimber proposed the extension of teaching lessons in church, emphasizing the role of discernment and the establishment of conversation with people. The idea of opening hearts and helping everyone, be it a traveler, a nurse, or a homeless, is given great significance. Regardless of the location, the church and ministers should be ready to guide people on their way to God, which refers to the notion of emergent Christians and their intrinsic liturgy.

Conclusion

The emergent church is the reality of the Western world with its shifted attitudes towards religion. Many people tend to be far from Christianity due to their preference given to spirituality instead of religiousness, while worship and gatherings also change. For the ministers who need to reach the congregation, the biblical narratives serve as a valuable foundation to interpret the current challenges and address them. It is essential to be consistent with the contemporary notions of neomonacticism, liturgy, and sacred place to revive the church in the 21st century.

References

The Bible, New International version (NIV). (n.d.). Web.

Clapper, G. S. (2014). As if the heart mattered: A Wesleyan spirituality. Eugene, OR: WIPF and Stock Publishers.

Hall, A. C. (2017). Neo-monastics in North Carolina, de-growth and a theology of enough. Journal of Political Ecology, 24(1), 543-565.

Marti, G., & Ganiel, G. (2014). The deconstructed church: Understanding emerging Christianity. New Yok, NY: Oxford University Press.

Shepherd, V. A. (2016). Mercy immense and free: Essays on Wesley and Wesleyan theology. Toronto, Canada: BPS Books.

Tickle, P. (2012). Emergence Christianity: What it is, where it is going, and why it matters. Grand Rapids, MI: Baker Publishing Group.

Introduction

The publication on missions by Andy Johnson proposes how churches can grow by leveraging global and community missions. Churches are assigned a unique Antioch-type role to spread the gospel given by God. The author contends that the Bible provides the foundation for how churches should organize and conduct missions. Although missions involve material care, they are basically spiritual since God guides them.¹ It is Gods will that Churches undertake missions on his terms since all glory and power belong to him. The processes involved in a mission described by the author include selecting missionary care, selecting missions, and developing healthy partnerships.

Summary

In his book How the Local Churches Goes Global, Andy Johnson describes how missions build healthy churches. The organization of missions is critical for successful and productive mission operations. It is also important that the mission pioneers be disciplined, servant-minded, and passionate about the mission. Through trust and humility, the partnership between local church organizations enables successful global missions and brings glory to Christ. Therefore, Christians must uphold and invest in missions to strengthen churches and execute Gods will.

Critical Evaluation

Missions at community and global scales should encompass long-term insights. Short-term missionary operations should have long-term objectives to benefit missionaries and local believers. Local churches form the basis of missions and should cooperate to fulfill the biblical obligation of spreading the gospel.² Global missions should be organized at the grassroots level of local churches to reach needy communities. God gives instructions to churches on how to coordinate local and global missions in the Bible.

Members of a ministry are a vital part of a mission; hence they should have the necessary passion, interest, and motivation. The role of missions is to preach to the sinners what God has done to them through Christ. The sinful deserve punishment under Gods wrath, yet sins are forgiven due to Gods mercy. The punishment subjected to Jesus absorbed our sins through death and commanded us to trust in him after the resurrection. Therefore, the gospel in the missions should save people from sin and encourage them to trust in Christ. Christians should know, develop passion, and reflect on the gospel when executing missions.

Missionaries are individuals sent out by local churches to spread the gospel, serve and strengthen churches. Missionaries should be self-initiated and courageous to execute the roles of ministry organizations effectively. According to Johnson, the book of 3 John 1-8 gives the basic guidelines of how missionaries are shaped.³ The suggestions underpinned from the verse support that missions and missionaries are normal, coordinated between local ministries, and knowing who deserves the support. The support offered in missions should be plentiful to ensure missionaries lack nothing motivated by the love for Christs glory. The church should focus on successful missionaries in their practice by evaluating their competence, work ethic, and character. Moreover, speed, numbers, and shortcuts should be observed during performance assessment to avoid tragic results in missions.

Trust and humility are essential in building healthy mission partnerships. Trust and humility are correlated since trust is the soil in which humility grows best. Missionaries should not be selective but rather have confidence in the partners they collaborate with. Missions should be reformed to avoid frequent pitfalls such as disconnection of the mission from the missionary. There are many methods to engage other nations in a mission, such as through soccer clubs, international hospitality, and communication with people.

Conclusion

Andy Johnson suggests how churches can engage in healthy and efficient short-term missions. Developing passion for the mission at individual and organizational capacity is the first step in arranging a successful mission. The structural management of missions impacts the missions diversity, inclusivity, support, and initiative. God has directed us to bring nations together through missions to glorify his name. Mission relationships that are healthy are service-minded, led by the clergy, long-term oriented, congregation-wide and centered on commitment.

Bibliography

Johnson, Andy. Missions: How the local church goes global. Crossway, 2017. Web.

Footnotes

• 1 Johnson, Andy. Missions: How the local church goes global. Crossway, 2017.
• 2 Johnson, Missions, 26, 2017.
• 3 Johnson, Missions, 40, 2017.

Religious understanding of life varies from different backgrounds. The engine that ignites an unending desire to fulfill religious satisfaction is basically love, unity in family, and self consciousness. Upon reviewing the beliefs of the Church of the Flying Spaghetti Monster, it is apparent that the members of this community are connected by a delicate balance between the supernatural and nature. Interestingly, all the fear factors limiting personal expression and reflection are destroyed on the newly found common ground of belief as the case in other religions. One thing has come out clearly in expression of this deity as a comforter of a person sharing same crisis despite differences in gender, race, and nationality especially on inheritance just like the case in other religions.

The Church of the Flying Spaghetti Monster remains instrumental in understanding the position of the society on issues and its own metamorphosis as the concept of capitalism, dominance, economic clandestine, and spheres of aesthetic and erotic conceptions. Members of this religion share same views on beer just like the Roman Catholics are attached to the sacrament. It is clear that unfulfilled desires stop proactive thought arrangement that is often responsible for aligning beliefs to the realities of life, especially when the point of disagreement is of a religious nature as seen in the falsified thoughts on the gods riding on the clouds.

Members of the Church of the Flying Spaghetti Monster appreciate the essence of power in religious clandestine of its society as they strive to belong together. This has to balance with their beliefs just as it happens in other religions. Every member of this unit has equal basic rules and posses same thoughts on the weighty supernatural element.

Ideas of Sir Ken Robinson

Educational strategies are the instructional methods and the learning activities used in imparting knowledge and skills to the learners. The purpose of any education system in a country is to serve both public and private interests. In addressing the interests of the public, education system prepares the young to be in a position to assume the roles of adults and promote the civil responsibility, uphold a common set of political and economic values, and be in a position to share one common language acquired.

Learning process functions in a dynamic but systematic process that is greatly influenced by the main objective, sub objectives, and the environment in which learners are subjected to in the process of knowledge acquisition. The role of education is to promote personal development, acquisition of knowledge, and productivity of the well being of a target group. Human beings function on thoughts, behavior, and feelings which are part of the building blocks of learning.

Child development depends on several factors. These factors include love, caring, provision of basic needs, and security. Lack of these factors makes children become prone to attention deficit hyperactivity disorder (ADHD) and advanced opposition defiant disorder (ODD) characterized by rebellion without justifiable reasons in classroom and other social places.

The purpose of any education system in a country is to serve both public and private interests. In addressing the interests of the public, education system prepares the young to be in a position to assume the roles of adults and promote the civil responsibility, uphold a common set of political and economic values, and be in a position to share one common language acquired as the case in the current US education system.

Santa Clara Church is a Roman Catholic Church located on the North West area of Rose Avenue at 101 Freeway of Oxnard, California (Santa Clara Church 1). I have never attended a Catholic Mass. The idea of conducting this study made me nervous because of the entire experience I would have during the Mass. It is not simple to attend a strange church if you are not familiar with the practices. Santa Clara Church provided the perfect opportunity to experience Catholic Mass in person.

On June 16, 2013, I went to Santa Clara Church to experience my first Catholic Mass. The Parish has provided order of services and the kind of activities to be conducted every Sunday in its Web site. I decided to attend the Mass scheduled at 10:30 am. The Parish usually conducts this Mass in English language with the traditional choir to sing throughout. It lasted for two hours.

The Church has a Gothic design. It remains a monumental building in the area of Oxnard. Santa Clara Church has a spire tower with a cross on the top. It is a complex institution with school too. The Chapel can accommodate several hundreds of people at a time. Seats are neatly arranged in rows. It has a large altar with shining materials. It is a well-lit church. Santa Clara Parish serves people of different ages, background, social statuses, and gender.

Many people are from the surrounding area. The most outstanding people in the Parish were the youths in their neat attires. The general atmosphere of the congregation was warm. There were old people too, but majorities were mainly people in their 20s and 30s. Children also attended this Mass. Catholics wore their best dresses, suits and slacks to church. There were others in black and white attires. I wore my suit so I felt as a part of them.

A large crowd turned up for the Mass. I learned from the Web site that the Parish served a family of 3200. The congregation consisted of people of different races and gender. The greetings were warm, and the Priest shook everyones hand as they entered the Church. The same thing happened when the congregation dispersed after the service. Church members helped visitors around the church. I can say that attending the Catholic Mass is a good experience because one does not need a friend because it is simple to follow the crowd and do as they do.

I noted that the Mass Celebration was an important part of worship at Santa Clara Church. The Priest conducted the Mass in traditional English as scheduled. Although I had no idea of what the next step would be, I observed the congregation carefully. A member seated next to me noticed my uneasiness and informed me that the celebration was uniform throughout the world and that nothing was strange.

Inside the church, there was a font of water at the front end. A member informed me that it was holy water for baptism and for members to bless themselves whenever they come to the church. The procedure involved dipping a finger into the holy water and then making the sign of the cross on the upper parts of the body. However, not all members of the congregation who entered or left the Church blessed themselves with the holy water. The blessing procedure was simple, but one must accompany it with a short prayer about the Father, the Son, and the Holy Spirit as they touch the forehead, the center of the chest, and both sides of the shoulders.

All members who entered the Church took their seats, faced the altar, and went down on their knees in prayers. This was a form of genuflection in the presence of Christ at a holy place. This was a procedure, which I failed to follow. Instead, I simply took my seat and watched the celebration as it unfolded.

There were hymnbooks and Missal at the back of the seats. It was simple to get the chosen hymn, but is not simple to use the Missal. I just watched everything as they happened. Some members have memorized most parts of the Mass. They only used Missal for some specific references when reading, but someone had to read out aloud for all members.

The Mass started as soon as the celebrant entered and the entire congregation stood. The celebration has moments of standing, sitting, kneeling, singing, and reciting prayers loudly. These are simple procedures, and I noted that many members performed them with ease. As a visitor, I watched the proceedings carefully and noted that one simply had to follow what others were doing and then repeating the same.

I was a little nervous. I did not expect handshakes accompanied by broad smiles. As soon as people had recited the Lords Prayer, the celebrant announced that people should now show peace to one another. This took me by surprise. The members started to move around as they shook hands and mumbled, Peace be with you. I had no choice but to join them.

After the sign of peace, people moved toward the aisle and the altar to receive the Holy Communion. The celebrating priest gave people the communion as they moved forward. It was a small and round wafer, which people took as they moved forward to the priest. After the wafer, the congregation then moved to the next priest who offered them a cup of drink. People drank from it while others dipped their wafer into it and then drank.

I watched this moment carefully. I noted that it was a solemn moment in which the congregation was most humbled. I learned that it was like that because the communion (wafer and wine) represented the Body and Blood Jesus Christ. Nobody moved. Some were kneeling while others were sitting. As soon as the congregation had taken the communion, the celebrating priest returned to the altar. The altar boy helped him to clean all the vessels he had used in the ceremony. It did not take long before the final prayer and the priest announced the end of the Mass celebration.

However, I remember the most moving part of the ceremony. As soon as everyone had taken the communion, they returned quietly and some calmness came to the Parish. This was a moving moment as sudden sounds of trumpet filled the hall with the message of Christ. Suddenly, a choir came and sung.

It is not difficult to note that the Catholic Mass is an organized ceremony. The singing is moving and the voices are clear. It is difficult to know that it is a mass of people singing. The choir sung in unity with distinct and clear voices during choruses. There were also some unique experiences I noted. First, the reading of the scripture was simple. The priest did not struggle to get the message across the congregation. The inclusion of the Bible elements supported the ceremony. There were no weird activities during the ceremony. All the kneeling, recitation of the Lords Prayer, asking for forgiveness, peace, and the communion celebration were all peaceful, comfortable, and moderated sessions.

The Mass celebration also had varieties of activities. For instance, songs, kneeling, sitting, hymns, reading the scripture, sessions of prayers, standing, homily, communion, and others throughout the Mass. The Mass was not monotonous. I also noted that the celebration evoked all five senses of human beings. For instance, there were candles for light, burning of the incense for smell, congregations greetings for touch, music for the ears, and wine and wafer for taste.

It is also important to mention that the entire service was interactive. The congregation mingled freely, the priest shook hands with members who entered the church. After the service people also interacted with new members. There were also other members to assist with various activities throughout the Mass. I learned that they were volunteers.

The Mass had a strong sense of reverence throughout. The congregation maintained calmness. I believed that they had experienced presence of God as soon as they entered the church.

I did not take part in the communion. I guessed it was not for everyone. However, I could tell that it was a good experience for members of the congregation who were accustomed to the celebration.

Although not everyone is a member of the Roman Catholic, I noted that the celebration evoked a sense of peace among the congregation. I also noted the importance of Mass celebration to the church. It elicited a deep sense of personal transformation and interaction with God. Overall, my experience at Santa Clara Church was wonderful. The Mass was amazing. It was in traditional English, but I learned that under some special occasions the celebrant could conduct it in Latin.

The form of worship kept the congregation active throughout the celebration. It was an engaging service that appealed to all human senses. One volunteer informed me that the church encourages people to understand its traditions and practices. A simple explanation is all it requires. Finally, one does not need an invitation to attend the mass.

The unexamined life is not worth living  Socrates

One fascinating statement from Socrates was The unexamined life is not worth living. This was a strong statement, which Socrates made. One may wonder why Socrates made such an unequivocal statement. Socrates made this statement after choosing death instead of a life of exile or life imprisonment and commitment to silence. Socrates faced the trial because he encouraged his students to be free thinkers and challenge the established beliefs of the time. Although Socrates had other options, he chose death as the ideal punishment.

From this statement, we can note that Socrates believed in a purposeful life rather than a mere existence. The alternatives that Socrates had would not allow him to examine his life. Thus, if Socrates could not examine his life, then he had no purpose to live. As a result, Socrates decided that death would be the best punishment for his service to Athens (Lang 24; Wilson 4).

According to Socrates, human life has no purpose if one cannot pursue personal growth and think for himself or herself. In this regard, we observe that what Socrates had in mind was understanding ones true nature by conducting a thorough examination of ones life (Kemerling 1).

We do not have to decide on death or an examined life. However, most people fail to examine the purpose of their existence. It may not be simple to examine ones life as Socrates suggested. However, we have to acknowledge that, at the basic level, one should live a worthwhile life, and actively examine his or her life. However, people who fail to examine their lives also surrender such duties to others. In other words, they let other people to control their actions. This situation denies such people self-autonomy over important decisions. Thus, Socrates advocated for a sensible life based on independent choices and rational actions as the fundamental aspects of humanity.

The rational of an examined life is reasonable, and one should no object it. The statement encourages people to be full and independent human beings. It shows that people should use their developed faculties to think rationally and elevate their statuses in society. This statement may also suggest that people who fail to think may be like animals.

Socrates statement raises a serious question of whether there is a life, which is not worth living. However, unless one raises such fundamental questions and seeks for solutions through thorough reflections, critical evaluation of issues, and careful examination of events, he or she would not realize the purpose of humanity.

Works Cited

Kemerling, Garth. Socrates: Philosophical Life. 2011. Web.

Lang, Mable. Illegal Execution in Ancient Athens. Proceedings of the American Philosophical Society 134 (1990): 2429. Print.

Santa Clara Church. Santa Clara Parish: History. 2013. Web.

Wilson, Emily. The Death of Socrates. Cambridge: Harvard University Press, 2007. Print.