Date: Mon, Dec 29, 2008 at 18:11
Subject: Congressional Inaugural Committee Issues Inaugural Advisory
To: Chris Ridgeway
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As communion with the Sunday paper has replaced church-going [she writes in 1979], there is a tendency to forget that sermons had a one time been coupled with news about local and foreign affairs, real estate transactions, and other mundane matters. After printing, however, news gathering and circulation were handled more efficiently under lay auspices.She goes on to note that print culture broke the link between community and communication (we don't often gather to hear the public speech at church or areopogus). But "communal solidarity was diminished; vicarious participation in more distant events was also enhanced... links to larger collective units were being forged."
Such considerations might be noted when thinking about the 'secularization' of 'desacralization' of Western Christendom. For in all regions (to go beyond the 18th century for a moment), the pulpit was ultimately displace by the periodical press and dictum 'nothing sacred' came to characterize the journalist's career.
It has become increasingly difficult to open a ministry book or attend a church conference and not be accosted by the word missional. A quick search on Google uncovers the presence of "missional communities," "missional leaders," "missional worship," even "missional seating," and "missional coffee." Today, everyone wants to be missional. Can you think of a single pastor who is proudly anti-missional?And don't miss downloading his pdf chart of missional books for the last 10 years.
But as church leaders continue to pile onto the missional bandwagon, the true meaning of the word may be getting buried under a pile of assumptions. Is it simply updated nomenclature for being purpose-driven or seeker-sensitive? Is missional a new, more mature strain of the emerging church movement?
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First, let me say what missional does not mean. Missional is not synonymous with emerging. The emerging church is primarily a renewal movement attempting to contextualize Christianity for a postmodern generation. Missional is also not the same as evangelistic or seeker-sensitive.
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Hip-SoCal-popsters are all over The Submarines, the Weepies-like, boy-girl duo that showed up via (sigh:) Grey’s Anatomy and had done the NPR interview and released an iTunes exclusive cut before most 20-somethings could get an intelligent blog post sketched up in draft.
The sound is Fiest meets Postal Service with a touch more cheese, which is what you’d expect from a love-struck couple that produced their first album by breaking up and simultaneously penning songs about it. Back together, their second effort Honeysuckle Weeks proves that John Dragonetti knows his programming—his beat loops and square-wave tones (beep! boop!) provide the arcade layer and fun, while Blake Hazard (she’s the girl) slips the in the poppy charm. Though both sing, Hazard’s vocals dominate the tracks with cute-smart lyrics about a relationship that went bad for a time but is happily back on course. Occasionally gag-able (Every day I wake up ~I chose love ~ I chose light) , but not infrequently insightful (maybe we’re strong, but maybe, maybe we’re wrong), the pop duo finds the hook buried in every song and charts it with las, ahs, and the occasional underwater glockenspiel.
While I could do without a few of the extra claps, the couple is enigmatic (she’s the great-granddaughter of F. Scott Fitzgerald) and have an electronic whiz-kid thing that’s tightly produced and even Beatles-aware. Toss in a few more socially conscious themes (“You, Me, and the Bourgeois” dogs plastic bottles and sweatshop clothing) and The Submarines dive deep enough for a second play.
I believe that this concept of a distant, primarily unknowable God is at the heart of postmodernism. The major proponents of postmodern approaches to human communication rarely contend that there is no higher power. They simply assume that such a power cannot be known intimately by human beings, since sacred texts are presumably just as prone to deconstruction as any other texts.Quentin Schultze, "The God-Problem in Communication Studies" Journal for Communication Research 28 (March 2005), 13-14
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The more I study Hebrew and Christian traditions, however, the more struck I am by the ways that these monotheistic faiths incorporated deconstruction within their understanding of ultimate reality. I make no joke when I say that the account of the fall from grace in the beginning of the book of Genesis can be "read" as both an explanation and description of the cosmic disconnect between symbol and referent. From what I can tell, Adam and Eve represent the first postmodernists as a result of their alienation from God. Ashamed of their disobedience, they feared both self-revelatory and God-revelatory discourse.

Looking at the history of preaching, I find that I identify with streams of thought that are more minority than some of the more common Greek-rhetoric influenced theories of how preaching should work. But occasionally I find quotes that really match my heart on this stuff, this one from 1877 England:I think one great need in our pulpit ministrations is naturalness. ... Many are miserable in their inmost hearts, who are light-hearted and gay before the world. They feel that no heart understands theirs, or can help them. Now, suppose a preacher goes down into the depths of his own being, and has the courage and fidelity to carry all he finds there, first to God in confession and prayer, and then to his flock as some part of the general experience of Humanity, do you not feel that he must be touching close upon some brother-man's sorrows and wants?... Does not the man feel that here is a revelation of God's truth as real and fresh as if he had stood in the streets of Jerusalem, and heard the Savior's very voice?
(F. W. Robertson, Sermons Preached at Brighton. 1877. Preface, ix)
There are several genres of Christian preaching, including at least the missionary or evangelistic, catechetical [teaching/training], and the liturgical [context of worship]. ... Such a sermon may be defined as a speech delivered by an authorized person applying some point of doctrine, usually drawn from the biblical passage, to the lives of the congregation with the purpose of moving them to accept that application and to act on the basis of it
Clearly there is little in the New Testament that can be identified according to these criteria as Christian preaching. ... The preaching of Jesus could be thought to provide an exception, but it fails to on at least two counts. First, since it's content was the breaking in of the reign of God, and it refers only by implication to its proclaimer's role in that inauguration, it is not, strictly speaking, Christian preaching.
Edwards Jr., O.C. “History of Preaching” in Willimon, W., & Lischer, R.. Concise Encyclopedia of Preaching. Louisville: Westminster John Knox Press, 1995.
"Like Jesus, we use stories, (i.e. narrative, setting, character, plot (tension), etc) set in our down-to-earth lives to illustrate (<-- too weak...embody?) the kingdom of the heavens—the subjective revealing the objective, the temporal as eternal. We tell stories contrasting what life is like inside the kingdom and outside the kingdom for the ears of four "rings" of people within earshot: the absolutely committed, the followers, the apathetic or curious, and the skeptics."
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