Cross-Cultural Conflict – Duane Elmer**Main Idea: Cross-cultural conflicts arise out of ambiguity, which leads to confusion and our negatively categorizing other people’s motives. We confuse our interpretation with facts. Yet, our interpretations are biased by our cultural values; inevitably, we “unconsciously [look] for further data to support it,” ignoring information that contradicts that negative judgment (20). We then gain a sense of superiority which then “marks the end of trust . . . ” (21).**Main Idea: Diversity is creatively designed by God and is the context in which God is glorified through our unity. Individualism breeds divisiveness, which does not honor others nor display the glory of God’s presence.**Main Idea: The Western tendency to se all things as right or wrong leads people to assume a “win-lose” approach to conflict; such strategies include: (1) avoidance (2) giving in, and (3) compromise. Instead, Elmer suggests “carefronting,” which “means directly approaching the other person in a caring way so that achieving a win-win solution is most likely” (42).**Main Idea: The Western emphasis on directness, confrontation, and active voice often creates offense and misinterpretation leading to conflict with those who value honor, shame, and face, **Main Idea: The use of a mediator “avoids face-to-face confrontation” and “serves to save face for both parties [in a conflict] and to reduce shaming in the system” (67). The protecting of harmony protects solidarity, which is essential for group survival.** Key Idea: The “one-down position” is a conflict resolution strategy where one risks the loss of face for the sake of avoiding or resolving a potential or real conflict, taking away the perception of a direct challenge/offense between the two parties.** Main Idea: By know and using local stories and proverbs, conflicts can be resolved by indirectly alluding to problem or offenses, simultaneously appealing to group values in the hope that corrective measures may be taken by the person in error.** Main Idea: Although “Westerners prefer direct forms of communication and are not good at reading between the lines,” (118), nevertheless, “Two-Thirds World people may use inaction, silence, misdirection and the indefinite third party as means of handling conflict situations,” (133).**“Harmony in relationships is an important social value** Main Idea: From the story of Joshua, one sees a few communication principles for managing conflict, including (1) “Declare allegiance to God”, (2) “Be ready to be proved wrong,” (3) “Send ‘I’ message rather than ‘you’ messages,” (4) “Explain your reasoning,” (5) “Speak to the issue, not to the person,” (6) “Pursue understanding before agreement,” (7) “Pursue a win-win solution,” and (8) “Make unity a major concern.”** Main Ideas:1) “ . . . the majority of the people in the world value relationships above most other values. So building relationships of trust takes top priority” (178–179).

2) “Second, most people do no separate the person from the person’s words or acts. To criticize a person’s idea is to criticize or demean the person,” (179).

3) “Third, when entering another cultural context, we need to begin by observing, asking nonjudgmental questions, learning, and seeking understanding,” (179).

4) “ . . . when with people different from ourselves, we need to be particularly careful about evaluative statements, blame statement, “who-is-responsible’ statements or comments that single our one person or group as the cause of a problem,” (179).

5) “Fifth, when in an ambiguous or conflictual situation, Westerns are well advised to set aside direct, confrontational strategies in favor of indirect ones,” (179).

6) “Sixth, the person who is getting to know the new culture will do well to build at least one good friendship and allow that person to be a cultural interpreter and cultural bridge-builder,” (180).

Crosstalk – Michael Emlet** Read the Bible and "read" people in a way that promotes gospel-centered, personally relevant use of Scripture in ministry to other.** Ditch v. Canyon Phenomenon-sometimes use of Scripture in ministry has the feel of stepping across a ditch (easy!) and sometimes it has the feel of stepping across a canyon (impossible!)--The goal is to make a bridge between the biblical text and present-day life situations 1) This sometimes works (some situations are easy and some passages are easy)- when a passage is speaking directly about a situation (Like Psalm 23 for fear, Eph. 5:22-23 for marriage roles and relationships, and Phil. 4:6 for anxiety) 2) Sometimes difficult with passages and situations (using the regulations for the building of the tabernacle (EX.25-31)to encourage someone? Often, gravitate toward "ditch" passages- b/c easier to apply. Or situations like anorexia and bulimia) **The ditch approach does not work for canyon problems. Even ditch passages (ex. phil. 4:6) you must consider historical/ contextual gap- if taken seriously can make ditch passages seem like canyons.**The Bible is not (primarily)

1. A book of Do’s and Don’t’s2. A book of timeless principles for the problems of life3. A casebook of Characters to imitate or avoid4. A system of doctrines

**The Bible is – a story with Christ at the center, fulfillment of Israel’s story, A story that demands a response. – Creation-Fall-Redemption-Restoration**Implication for Reading and Using the Bible

1. Read from back to front and front to back2. Bigger richer ministry3. The centrality of God’s Mission4. Bidirectional living – forward thrust of scripture points back to what Christ has done5. Interpretation and Application are a community affair

**We need to understand the story of peoples lives – worldview is key to this**Worldview questions – Where are we?, Who are we?, What’s wrong?, What’s the remedy?**Using scripture in Ministry

1. scripture provides a lens to view any issue2. we move from life to text or text to life3. major connections arise from whole passages not as much isolated phrases

**Personal ministry, whether it involves counseling, mentoring, or discipling, is a dialogue, and that conversation that occurs over time.**Ongoing relationship is the context for ministry. Our use of Scripture should encourage conversation and promote relationship even when we are challenging others. It should meet people where they are living and not feel like a "bait and switch". Using Scripture should not feel like an awkward insertion into the conversation but a further exploration of the issue at hand.

Preaching Christ from Genesis – Sidney Griedanus**7 ways of preaching Christ

1. Redemptive-Historical progression (pg. 3) – we can trace a continuous redemptive history which centers in the life, death, and resurrection of Jesus Christ, who then ascends to rule his church from heaven until he comes again.

2. Promise Fulfillment (pg. 4) – highlight where Jesus has fulfilled a promise with in the Old Testament.3. Typology (pg.4) – Old Testament redemptive events, persons, or institutions can function as types

which foreshadow the great Antitype, the person and/or work of Jesus Christ.4. Analogy (pg. 5) – Analogy exposes parallels between what God taught Israel and what Christ teaches

the church; why God promised Israel and what Christ promises the church; what God demanded of Israel and what Christ demands of the church.

5. Longitudinal Themes (pg. 5) – often overlaps with redemptive-historical progression, it is distinct in focusing on the development of theological ideas rather than development in redemptive history (discipline of Biblical Theology)

6. New Testament References (pg. 6) – New Testament alludes or quotes the selected preaching-text and links to Christ.

7. Contrast (pg. 6) – Because of the coming of Christ the text’s message for the contemporary church may be quite different from the original message for Israel.** Unifying Biblical themes: (pg.17-20)

The Kingdom of God – sketches the beginnings of the kingdom of GodGod’s Blessing and Curse – God promotes the cause of his kingdom by giving

his blessing – the gift of blissing includes the empowerment to achievewhat was promisedGod’s Covenant – God administers his kingdom on earth by way of the covenant he makes with his

creation and with his special people.God’s Covenant Promises – The covenant is marked by special promisesGods promise of Seed – especially prominent in Gen.The Beginning of Redemptive History – God resolves to restore his kingdom on earth

** Ten steps from Text to Sermon1. Select the preaching text – eye to the congregations needs, must be a literary unity and contain I vital

theme.2. Read the text in its literary context – read and reread the text and jot down initial questions3. Outline the structure of the text – In the Hebrew of Greek note the major affirmations, causal flow,

plot lines, scenes, literary structures.4. Interpret the text in its own historical setting – literary, historical, and theocentric interpretation –

review results with good commentaries5. Formulate the text’s theme, goal, and need addressed – state the textual theme, state the goal, state

the need.6. Understand the message in the contexts of cannon and redemptive history – canonical interpretation,

redemptive-historical interpretation, Christocentric interpretation7. Formulate the sermon theme, goal, and need addressed – Sermon theme should be the same as the

textual theme, sermon goal should be in harmony with author’s goal, state the need being addressed8. Select a suitable sermon form9. Prepare a sermon outline10. Write the sermon in oral style

Maybe get a breakdown of the cycles**Genesis Sermon Series (pg. 38)

Israel’s prehistory Gen 1:1- 11:26God creates the Universe (1:1 – 2:3)Paradise Lost (2:4 – 3:24)Cain and Abel (4:1 – 26)Noah and the Flood (6:9 – 9:17)The tower of Babel (11:1 – 9)

Abraham cycle Gen 11:27 – 25:11The Call of Abram (11:27 – 12:9)God’s Covenant with Abraham (17:1 – 27)Birth of Isaac (21:1 – 7)The call to sacrifice Isaac (22:1 – 19)The Burial of Sarah (23:1 – 20)A Bride for Isaac (24:1 - 67)

Jacob cycle Gen 25:19 – 35:29Jacob and Esau (25:19 – 34)Jacob’s deception of Isaac (27:1 – 45)Jacob’s Dream at Bethal (28:10 – 22)Jacob’s marriage to Leah and Rachel (29:1 – 35)Jacob’s wrestling with God at Peniel (32:22 – 32)

Joseph narratives Gen 37:2 – 50:26Joseph’s sale into slavery (37:2 – 36)Judah and Tamar (38:1 – 30)Joseph in Potipher’s house (39:1 – 23)Joseph’s rise to power in Egypt (41:1 – 57)Joseph’s testing of his bothers (43:1 – 45:28)Jacob’s move to Egypt (46:1 – 47:31)Jacob’s death and Burial (48:1 – 50:26)

Seeing with New Eyes – David Powlison’s** Powlison aims to “help us see God in the counseling context,” (3) affecting our various counseling models, all of which include one’s concepts, methods, institutions, and apologetics (3–7).

** Powlison contends that Ephesians is “practical theology,” personally directed at “construct[ing] a message, governed by ministry-to-real-people interests” (20). Yet, contemporary particulars and emotions cannot cause us to change the original meaning of the text (just as Paul did not contradict the OT text).

** Biblically counseling people means that the priority is helping them to know God. Certain propositions can be said about him.

** Foundational, uncompromising, and necessarily explicit should be the supremacy of God’s revelation, power, and purposes in Christ such that believers have the Holy Spirit who makes change possible for His glory.

** The self-absorption of pride, which focuses on “ME”, clutters our minds with fears of other people’s opinions or with condescending judgments about others. “Most of the noise in our souls is generates by our attempts to control the uncontrollable,” (83).

** God’s love is active and intrusive, refusing to say, “You’re ok” (164ff). The notion of “unconditional love carries cultural baggage,” namely, “It is wedded to a philosophy that says love should impose no values, expectations, or beliefs on another” (169).

** Critique of the five “love languages” - Powlison commends the book’s ability to help people consider ways to love other people in practical and particular ways. On the other hand, his basic contention is that this popular psychology simply appeals to self-interest, doing to others for the sake of manipulating them to do what “I” want them to do.

Him We Proclaim – Dennis Johnson**Preaching the Bible like Peter and Paul -Goal is to reunite insights and disciplines the apostles displayed in harmonious unity that sadly have become disconnected and suggest perspectives and strategies to help equip preachers to proclaim the Savior convincingly and powerfully from the diverse panorama of Scriptures genres and eras. Must reunite--1) OT and NT, 2) apostolic doctrine and apostolic hermeneutics, 3)biblical interpretation and biblical proclamation.** Apostolic preaching of Christ is redemptive-historically structured, missiologically communicated, and grace-driven.**Preaching to Convert – Preaching to Edify – Preaching to Instruct – ALL alone are insufficient**The Gospel changes everything: An approach to Evangelistic Edificatory Redemptive Historical Preaching** Paul's Theology of preaching in Col 1:24-2:7o The proclamation, explanation and application (communication tasks)of the Word of God written, in

relation to its integrating center- Christ, the only Mediator between God and man- (content)o By a man called by God, gifted by the HS, and growing in Christlikeness, (office)o To people made in god's image but alienated and marred by sin and its toxic by-products (listeners)so In the presence of God(office)o To serve as the Spirit's means of grace by which he replaces unbelieving hearts of stone with believing

hearts of flesh, and then brings immature children of God into conformity to Christ, (purpose)o to the glory of God in his church (purpose)

** much of the debate throughout the history of the church over the question of whether and how the OT in particular bears witness to Christ turns on disagreement over the weight to be accorded to various concentric circles of context in which a biblical text can be read.** One NT example of apostolic preaching addressed to an established congregation, illustrates the integration of Christ-centered biblical interpretation with hearer-contoured communication and application--The book of Hebrews**Hebrews 1) is a sermon ( a word of exhortation) 2) expound how the OT preaches Christ 3) Preaches Christ and his redemptive work - Divine and human, Lord and servant / Prophet priest and king 3) Addresses the Needs of a Specific Audience** Must discern the foundations of the biblical authors understanding of God's unified plan and purpose for history** OT texts that are interpreted by NT author as fulfilled in Jesus**The first step of the redemptive historical method (Christocentric) is to first understand the passage in its own historical context.**Should always ask how text fits into the grand narrative of scripture** The road to preach any OT text in its appropriate contexts means not only to ascertain how its first hearers should have understood it but also to place that meaning in the context of divinely designed flow of redemptive history and saving revelation that was always moving believer's hearts toward Christ.**Text to sermon

1. Select the text2. Exegete the text in its original setting3. Determine and examine the text’s interrelationships with other passages in the canonicla content4. Consult other interpreters5. “Marinate” your thoughts and insights through prayer, brainstorming, and meditative relfection.

a. Manuscriptb. Final preaching outline

Christian Preaching: A Trinitarian Theology of Proclamation -Michael Pasquarello** A particularly corrosive effect of this separation has been an increasingly anthropocentric emphasis inpreaching

** The church continue to perpetuate itself through a number of divisions: sacred/secular, theological/pastoral, text/sermon, etc

** The distinctively American character of Finney’s popular, pragmatic program can be seen in his insistence that preaching must always be practical: whatever cannot be made immediately useful is not preaching the gospel.

** Practical atheism is the pragmatic use of words that is based on the assumption that in the end ministry is a matter of finding the right presentational technology, the proper approach or method, or the appropriate attitude or personal image, but without having to surrender ourselves and our words to the presence or work of the Word or Spirit.

** Christian preaching is unapologetically doxological in proclaiming the glory of the Triune God, the divine mystery who is the source, means, and goal of all our feeble attempts to bring Christ to speech.

**Technological methods may appear to produce messages that provide meaning and purpose to anxious seekers, in practice they reduce Christianity to a gnostic message that separates the form of the gospel from its content

**God is known truly, moreover, when his identity is given and received in a living tradition of language and worship – an extended conversation that produces faith – which the grammar of theology engenders

** A pastor is to become an eloquent sermon, a holy performance that invited the church into truthful, enliving conversation with God

** The aim of preaching is to direct listeners toward the truth that is self-communicating, to the good willed by God and made attractive through the sweetness of his love

**Preaching as a pilgrim practice forms a people who embody a genuine story of hope – the mission of God – and embrace a way of life that is true, good, and beautiful – the wisdom of God – and who are generous and self-giving in their enjoyment of others and the goodness of creation – the love of God

** Purpose of this book has been to encourage members of the homiletic community to embrace a renewed but not original way of seeing and articulating a vision of preaching as an integrative movement of theological and pastoral wisdom in service to the Gospel of Jesus Christ in light of:

1. Christian proclamation as a response to and participation in the gospel2. Proclamation as both a gift of the Holy Spirit and a human vocation that creates and builds up the

church as a people transformed by the Word.

**The first call of the church is to be a listening community, to recognize, rejoice in, and respond to the mission of the Triune God – the presence of the Word and Spirit that manifests the wisdom and generosity of divine love for creation

The Urban Face of Mission – Harvie Conn** Conn was vehemently opposed to what he termed "academic apartheid"- separating the two disciplines (missions and theology) into different academic departments

** Why there is a separation of theology and mission1. Pre-Constantine mission drove theology- Post-Constantine theology then it turned inward and

focused on politics2. Theology Abstracted - The practitioners of theology began to narrow from believe to scholar- from lay

to clergy'' - gap continued to grow

**Practical suggestions to encourage the process of modificationo Diversify student body ethnically socially and religiouslyo Encourage diversity among professors- use visiting scholars from the third worldo Encourage exposure of faculty and students in other social and cultural settings

**50% of earth live in world class cities**5 theses- 1) Urban ministry is cross-cultural.- City pastors must be missiologically trained. Urban neighborhoods are more complex than tribal cultures 2) We will have to do a dramatic gospel and culture inventory- must incorporate into other cultures 3) the image of the pastor has to change-need to add image of the missiologist. 4) Identify Real barriers to effective urban ministry. 5) There is a fundamental difference between Jesus and Ann Landers.- She offers advice, we offer news.

** The Church as Mission- the church is the people of God in society and the agent of the kingdom

** The Pastor as Shepherd and Church Planter- strategists and visionaries

** Old and New models for missionary enterprise-new models will come out of reforming of models not new ones- biblical but contextually sensitive

** The Social Sciences: Tools for Urban Ministry

**Ways of doing theology- 1) Philosophical Theology- research tradition which uses the assumptions, questions, and methods of modern philosophy (systematic theology) Goal is to construct a single, systematic understanding of ultimate truth that is comprehensive, logically consistent and conceptually coherent 2) Historical Theology- (Biblical theology)- theology that sorts out how the parts of the bible hang together. 3) Tropological theology-eastern orthodoxy uses tropes, such as metaphors, types, myths, parables, and icons, which point to transcendent realities by way of analogy, allegory type narrative and ritual. 4) Missiological theology- "Martin Kahler-"Mission is the mother of Theology". Missiological theology is doing theology in everyday life.

** Missiological theology needs to be both philosophical and historical to help understand the underlying coherence of Scripture.

** First generation Christians are more likely to be concerned about issues of separation and contrast

** Need to be concerned with what meanings are getting across to those who hear the Gospel

** To seek the shalom (welfare) of the city means that we see ourselves as residents within the culture** American focus on individualism is also a significant barrier to countering poverty** Training should be appropriate for social and religious context- Education should fit the needs and expectations of the people for whom it is designed. **Traditional forms (seminaries) produce nonfunctional and dysfunctional graduates** Old model- Knowledge>Skills>Character---- New Model- Character>Skills> Knowledge

Planting Growing Churches for the 21st Century – Aubrey Malphurs**Book is a response to the less than optimestic condition of the church in America that is charachterized by plateau and decline (he paints a bad picture of the american church)

**Church planting is an exhusting but exciting venture of faith that involves the planned process of beginning and growing new local churches, based on Jesus’ promise and in obedience to his Great commission.

**Book ges through – preperation for church planting, reasons for church planting, finances for church planting, important assumptions in church planting, personnel for church planting, and an assesment for church planters.

**He believes single leadership is the proper form

**Process of Church planting – (conception stage, development stage, maturity stage, and reproduction stage)

**Church planters workbook – practical guide of implimenting the material

The Next Christendom: The Coming of Global Christianity – Philip Jenkins**He delineates things of the Church of the South as more biblical than things in the traditional West. **Christianity has been bound in Euro-America**Christianity has shifted to the global south**He looks at things more globally, broadly. **This is one of the first books to open us this conversation about Christianity moving to the global south. **Surprising aspects

Optimistic about Christianity in the U.S. (the South). The US is bucking the trend a bit. America continues to be a Christian nation.

** Main Idea of the book: “Over the past century…the center of gravity in the Christian world has shifted inexorably southward, to Africa, Asia, and Latin America** the dominant current in emerging world Christianity is traditionalist, orthodox, and supernatural** Southern Christians are still being silenced because most gatherings are held in N.A. or Europe** The whole idea of ‘Western Christianity’ distorts the true pattern of the religion’s development over time**Founded in the Near East, Christianity for its first thousand years was stronger in Asia and N. Africa than in Europe, and only after about 1400 did Europe (and Europeanized N. America) decisively become the Christian heartland**The Church of the East** Christianity survived in these parts (Syria, Mesopotamia, and Egypt) despite Muslim invasion. ** The Global South started accepting Christianity b/c it made best sense of the world around them** It was precisely as Western colonialism ended that Christianity began a period of explosive growth that still continues unchecked, above all in Africa** Social Factors for the growth in Christianity:

73- People moving out of rural areas to the city and adopting new religions. 74- Churches provide a refuge/ community/family and fellowship 75- Pervasive role of women

**These factors seem to mirror the growth of the early church in Roman Empire** One central fact in the changing religious picture is a massive relative decline in the proportion of the world’s people who live in the traditionally advanced nations**Jenkins gives his definition of a Christian (88): “A Christian is someone who describes himself or herself as Christian, who believes that Jesus is not merely a prophet or an exalted moral teacher, but in some unique sense the Son of God, and the messiah** America remains today substantially what it has always been, namely a Christian nation** The types of Christianity that have thrived most successfully in the global South have been very different from what many Europeans and N. Americans consider mainstream** Jenkins suggests that accusations “that Southern churches have strayed from older definitions of Christianity are seriously exaggerated** Many third-world churches have been accused of syncretism** As Southern churches grow and mature, they will assuredly lose something of their sectarian character and become more like the major churches**The West: Upon the Enlightenment, religion was moved to the private sector. This is not the way it is in the Southern churches. History does not show the distinction like the West has. Therefore, “many societies of the global South live in an intellectual world far closer to the medieval world than to Western modernity** Demographic projections suggest that religious feuds will not only continue but will also become worse** The South is more conservative than the North, and this is further dividing the two spheres** The South is sending missionaries to the North now** If we know future projection of population growth, that should have practical implications for where churches spend their energy and resources**The New Christendom is no mirror image of the Old” (214).Southern Christianity gives a new perspective on the Bible: “the newer churches can read the Bible in a way that makes [Northern] Christianity look like a wholly different religion from the faith of prosperous advanced societies of Europe or N. America

The Shape of things to Come - Michael Frost & Alan Hirsch**We hope to reawaken the latent apostolic imagination at the heart of the biblical faith and to exhort God’s people to courageous missional engagement for our time – living out the gospel within its cultural context rather than perpetuating an institutional commitment apart from its cultural context

** Right up from we want to confess our belief that the planting of new, culturally diverse, missional communities is the best way forward for the church that views itself in a missional context

** they desire to ditch the old model and start anew

** Institutional – church as an institution to which outsiders must come in order to receive a certain product, namely, the gospel and all its associated benefits

**Missional – church defined according to its mission – to take the gospel to and incarnate the gospel within a specific cultural context

**Gospel and Our Culture Networks hallmarks for a missional church1. proclaims the gospel2. is a community where all members are involved in learning and becoming disciples3. the bible is normative in the church’s life4. the church understands itself as different from the world because of Christ5. seeks to discern God’s specific missional vocation for te entire community and individuals6. missional community is indicated by how Christians behave toward one another7. practices reconciliation8. hold themselves accountable to one another9. practices hospitality10. worship is the central act to celebrate with joy and thanksgiving with God and His future11. vital public witness12. recognition that the church is an incomplete expression of the reign of God13. *incarnational, not attractional, in its ecclesiology14. *messianic, not dualistic, in its spirituality15. *adopts apostolic, rather than hierarchical, mode of leadership

**Three flaws of Christendom churches: (1) its attractional (2) its dualistic (3) Its hierarchical**The incarnation should inform our mission in God’s world

**Acts 2 the snapshot of the first church (1) Communion (2) Community (3) Commission

**Critical contextualization – process of an incarnational community concerned about reflecting local flavors, spices, and textures and developing an ambience and a communal spirit that is sensitive and hospitable to local culture

**Contextualization – the dynamic process whereby the constant message of the gospel interacts with specific, relative human situation

** Hebert’s model – 1st engage host culture, 2nd clear commitment to biblical authority, 3rd corporately evaluate past customs in light of new biblical understandings** Contemporary people are searching for an inclusive community that is democratic, nonpatriarchal and compassionate**We must affirm all good acts (WRONG)**Medium is the message – we shape our tools and then they shape us – sermon, building, seminary** APEPT – Apostle, Prophet, Evangelist, Pastor, Teacher – EPH 4 passage

Psychology and Christianity: Five Views by Eric Johnson**Psychology is defined broadly as a rigorous inquiry into human nature and how to treat its problems and advance its well being.**Question pschology attempts to answer: What is human nature? And how can we help?** Potential essay question (from Kostenberger): What is the impact of modernism on psychology?

Rejection of special revelation Insistence that human knowledge must be based on reason/experience Goal is human knowledge

** The glue that brought and has kept secularism and natural science methods together is the philosophy of science and knowledge known as positivism.**Positivism (big in the 1950s) is knowledge that can be verified by empirical research or analytic truths. This means that religious truths do not have a place anymore in knowledge. Religious claims are just opinions and have no place in knowledge. You have a right to your opinion, but you can’t stake any claim on universality for those beliefs** Wilhelm Wundt- father of modern psychology. In 1879, he “set up an explicit psychology laboratory**1889- The American Journal of Psychology**1892- American Psychological Association founded** Evangelical Response to modern psychology:

1952- head of psychology dept at Taylor Univ. published an evangelical approach to psychology. Fuller began the first doctoral program in the 60s for psychology.

**Jay Adams- view came out that the main thing is repentance of sin. Christian counselor doesn’t make sense…shouldn’t the pastors be the counselors. (Biblical Counseling)**Five Views:Levels of Explanation View by David Myers

Distinctions between psychology and theology. The two fields are answering different questions. Exact opposite of integrative view (all the other views, for that matter). It fails to mention that there is an interpretative dimension to anything. You cannot separate the two. It does take science seriously…goes too far, in fact. But the Bible doesn’t spell everything out, so we have

reason to listen to science. This view just doesn’t look at science through a biblical lens. It separates the two. Therefore, Myers leans heavily on the sciences because psychology is a science. Science seems to be the foundation for this view, not biblical truths. This is how he now accepts that some are born homosexual, and that is not necessarily a problem.

COMPARTMENTALIZE- our educational system in America teaches us to compartmentalize. Postmodernism placed religion in the private sector

Integrative View by Stanton Jones James Dobson, Fuller and Wheaton programs adhere to this view (these are not mentioned in the book,

but in class) o Dobson uses lots of scientific data

An effort to utilize the legitimate methods of science while integrating biblical truths Working definition of Integration: “Integration of Christianity and psychology (or any area of ‘secular

thought’) is our living out—in this particular—of the lordship of Christ over all of existence by our giving his special revelation—God’s true Word—its appropriate place of authority in determining our fundamental beliefs about and practices toward all of reality and toward our academic subject matter in particular

Strength: more balanced than LoE and biblical counseling…it tries to be a little more nuanced and sophisticated.

o They acknowledge worldview issues are at play. We all get empirical data…what you do with that is based on worldview

So, Jones would try to integrate empirical data in science with foundational truths we learn about humans from the Bible such as: we are made in the image of God and we are made of body, soul, and spirit (111).

Several elements that mark an integrative approach (116-7): o Anchor ourselves in biblical trutho Be methodologically rigorous in the conduct of science and rational argumentationo Pay attention to the tension between biblical truths and what we are learning from science. o Conduct science/psychology first and foremost based on Christian convictionso By tentative, humble and patient

Helpful critiques: Integration starts with two things (the Bible and psychology) and seeks to make one thing out of them (132). Integration lacks a clear methodology (137). In Integration, Scripture orients us but doesn’t give us detailed insight into how people work (145).

This seems to be a good view, taking both sides of the coin very seriously. I can see how some think that it is too theoretical, and it makes sense that this view may see Scripture as foundational but the question is still how much Scripture guides your psychological practices.

Christian Psychology by Robert Roberts and P.J. Watson Related to integrative. It is comfortable moving within psychology. They want Christians to develop their own body of research Seems to be a positive step forward from the integrative approach. It seems like this view would come to the same conclusions as the integrative model, but the difference is

that you approach the psychology with a different set of presuppositions. This affects the questions you ask. In this view, you may approach psychology with a knowledge of imago dei and original sin.

There is a huge focus on history…”psychology is native to Christianity” (174). He goes through the Sermon on the Mount showing all the things we learn psychologically about humans Christian Psychology also has a goal of investigating human beings empirically as well (164). Difference b/t Integration and Christian Psy: It seems that the Christian Psy view places a stronger

biblical foundation and builds on top of that with empirical data. The Integration view places the Bible and psychology side by side and seeks to integrate the two. Thus, it appears that there is a better chance that practically played out, the Christian Psy view will look more biblically based.

Transformational Psychology View by John Coe and Todd Hall Christians ought to live out their lives in the field of psychology. “This is less a model of relating psychology to faith and more a transformation of psychology…into

something that is intrinsically a single act of faith and love” (200). They are all about the love. They want to throw out history and do “psychology anew in the Spirit” (201). They do not see two distinct fields in psychology and theology, but a “single unified science and

psychology of reality” (207). There is a huge focus on the life of the psychologist: “A true psychologist is one who is becoming truly

healthy, and one who is becoming truly healthy is a true psychologist” (218). It is as if the more perfect the psychologist is, the better his practicing of psychology is b/c he is going to be more “anew in the Spirit” rather than following some preset methodology.

Honestly, they seem to place so much emphasis on the psychologist that in the end it seems to be a very man-centered view. This view seems to be less concerned with actual truths found in Scripture about humans, and more concerned with the personal spiritual condition of the psychologist.

Biblical Counseling by David Powlison “Scripture offers a distinctive interpretation of ‘nature’…and of ‘nurture’” (245). He affirms three things in Nicene Creed: God is creator, Lord is judge, Christ came to us for our salvation. He outlines this view with 6 Psychs:

o Psych-1: “you in interaction with your entire life situation” (249). o Psych-2: organized knowledge, close observations and systematic descriptions of human

functioning (basically, science)o Psych-3: “an interpretive and explanatory model that organizes and weighs the torrent of Psych-1

experience and Psych-2 information” (256).

o Psych-4: “refers to various psychotherapeutic models and skills aiming to redress problems in living” (257).

o Psych-5: “ refers to institutional and professional arrangements” (259). So, secular Psych-5 is a mental health system. Christian Psych-5 is the church.

o Psych-6: “an ethos pervading popular culture” (261). He calls Christians to “form a counterculture that breathes the fragrance of biblical wisdom” (262).

So, it seems that this view is wanting to form it’s own counseling totally separate from the wider psychology culture…Watson points this out in his critique.

It also seems that if Powlison would stress that psychology is done within the church, then his view would have more weight. But rather is trying to play on wider psychology field, but he doesn’t wants to stay away from it at the same time.

Transforming Worldviews – Paul Hiebert**Hiebert seeks to show the importance of transforming worldviews when sharing the gospel. Otherwise if the worldview is not transformed, in the long run the gospel is subverted and the result is a syncretistic Christo-paganism, which has the form of Christianity but not its essence.**Worldviews concern the assumptions that people make about the nature of things, the catagories in which they think, and the logic that organizes these catagories into a coherent understanding of reality.**Worldviews provide psychological reassurance that the world is truly as we see it and sense of peace and of being at home in the world in which we live.**two main catagories the structure of reality and the story of reality**reductionism / compartmentalization / integration**etic – judging according to outside assumptions**emic – judging in terms of culture’s own concepts**Catagorizing people and things – sets, priority, levels**Small scale oral worldviews – organic/holistic/group oriented/land**Peasent worldviews – argicultural base/community – individual/outsiders are threats/wealth is relationships/ heirarchy**Modern worldviews – dichotomies: sacred/secular, onjective/subjective – individualism over group, clock over relational**late mdernity or postmodern worldview: suspicous of power / distrust religion / diversity is good / all knowledge is just perspective / worship of self**Post-postmodern or glocal worldview: globalization / interlinked economies / critical realism**To transform worldviews:

1. define conversions in relational terms rather than intrinsic2. transformation is relational and requires repentence3. focus on drawing people to Christ4. persists in every sphere of life5. incorporate and Christinize rituals6. not mere academic discipleship7. Nuture communities

The New Shape of World Christianity - Mark A. Noll** The point of this book is not primarily to shed light on the history of Christianity in North America. It is rather, to address the question of what American Christianity means for the worldwide Christian Community. (11)**The Books major argument is that Christianity in its American form has indeed become very important for the world.**This argument can be summarized with 5 points:

1. The proper start for understanding the US in relation to world Christianity is to understand what happened in the US itself beginning in the late 18th century. (12)

2. This remarkable missionary work was accomplished through voluntary means. (12)3. The type of faith that resulted when North Americans traded Christendom for voluntary Christianity was

not completely different from all that had gone before. (13)a. What was different:

i. It was much more oriented to the Bible and the individual conscience as ultimate norms of religious authority than to tradition or history.

ii. It was much more pragmatic and commonsensical than formal and dogmatic.iii. For successful leaders, it looked much more to entrepreneurs selecting themselves than to

figures designated by a hierarchyiv. Its strong investment in the building of Christian communities relied much more on self-

motivating creativity than on inherited patterns of operation.v. Its strength lay with the enterprising middle class rather than the privileged upper classes

or subservient lower classes.vi. And it enjoyed an elective affinity with free-market initiatives rather than with controlled

economic practice.4. It is important to remember that these American developments led to both positive and negative results.

(13)5. Different explanations can be offered for why American styles of religion have become more important in

the world at large. (13)**The Christian church has experienced a larger geographical redistribution in the last fifty years than in any comparable period in its history, with the exception of the very earliest years of church history. (21)**More than half of all Christian adherents in the whole history of the Church have been alive in the last 100 years. (21)**The most important factor contributed to the acceleration of Christianity into local cultures in translation.** The main point of this book is that American Christianity is important for the world primarily because the world is coming more and more to look like America. (189)**Therefore, the way that Christianity developed in the American environment helps to explain the way Christianity is developing in many parts of the world. (189)**Understanding American patterns provides insight for what has been happening elsewhere in the world.**Some aspects of American history, especially as experienced by Protestants in the US, make it difficult to grasp the inherently multicultural, pluralistic character of the one true faith. (192)**The actual movement from Christian beachhead to functioning Christian communities is almost always the work of local Christians. (195)**Agents from outside that culture may play important roles in assisting, or hindering, Christian maturation, but Christianity has to be local or it can barely be call Christianity. (197)

Understanding Church Growth – Donald McGavern**1955 McGavran published "The Bridges of God"-- the landmark volume that launched the Church Growth Movement**Church growth is a theological stance- God requires it. It looks to the Bible for direction as to what God wants done. However some say it diminishes sacraments, overlooks the sovereignty of God, and offers cheap grace

**Three sets of factors regarding church growth: 1) contextual factors -political sociological cultural and environmental factors over which the church has no control. 2) Institutional factors- Church or denomination can control (ex. 1960's churches emphasized social ministries and did not emphasize evangelism 3) Spiritual- HS is sovereign and he is not subject to contextual or institutional factors

** Chief characteristic of mission is, as all agree, that God wills lost people be found, among other purposes- The more found, the better pleased is God. The chief and irreplaceable purpose of mission is church growth. Mission must work in ways where maximum finding occurs.

** Definition of mission: an enterprise devoted to proclaiming the good news of Jesus Christ, and to persuading men and women to become his disciples and responsible members of his church

**Search Theology roots- 1) arose in the face of indifference at home and hostility abroad to mission 2)vast relativism attacking the exclusivity of Christ 3) enormous gap between the rapidly rising standard of living in the west and masses in 3rd world caused an over focus on social ministries 4)Search theology emerged as the church in many fields faced small growth and membership. Said results should not be used to evaluate success or failure. **because of these 4- search theology fiercely attacked any emphasis on results

**1974 - Winter threw a bombshell; comfortable dogma was delusion- nations were not homogeneous. - Address he gave at Lausanne at Inter. Congress on World Evangelism- His paper "The Highest Priority: World Evangelism"- showed importance of reaching people groups. Focus on "hidden peoples" which later became known as unreached peoples

** Churches and missionaries alike are in a "fog" as to how churches grow.**A strange combination of factors keeps us from perceiving church growth and keeps church leaders from measuring what has occurred and planning for more. 1) Statistical causes-haphazard or inaccurate membership accounting. 2) Administrational causes -budgets distribute equally to all whether churches multiply or not in many mission and denominational agencies. 3) Cultural overhang causes- ethnocentricity of missionaries- think that understanding church growth from a western perspective is enough 4)The Semantic cause-vague words of many meanings eg. "evangelism"- can have many definitions from passing out tracts to planting churches 5)Psychological Causes-rationalization- churches that are not growing are defense and don’t want "numberitis".5) -Promotional causes-raising funds, not accurate pictures of missions 6)theological-liberal theologies--these cause many churches to believe that ev is equal to winning souls.

**Concepts that hinder church growth- 1) Idea that slow growth is preferable- more manageable 2) Remnant Theology- glorify littleness-finds support in bible 3)Discipling and Perfecting- can spread without going deeper 4)Motives-many who come with wrong motives- end up becoming Christians

** People like to become Christians w/o crossing racial, linguistic or class barriers**Homogeneous units- linguistic, some ethnic, some economic and some educational--People become Christian fastest when least change of race or clan is involved

**Nothing focuses effort like setting a goal.- need membership goals. It is essential that Christian leader align their basic purposes with the eternal purpose of God to save unbelievers through faith in Jesus Christ

Insider Article**Insiders Core Beliefs:

1.He gives their definition of “Insider” and critiques it. 2.They use Mat. 5:15- “shine as lights,” i.e. new believers remain in their oikos

a. He asserts that sometimes extraction is necessary 3.Seven Signs tool- begins with the Qur’an (not like other tools that begin with the Bible)4.The Holy Books- Insiders believe the Qur’an is the 4th God-breathed book5.The Muslim Compliant Bible- changing terms like “God the Father” or “God the Son”, which changes the

meaning of the text. 6.Some Biblical Exegesis examples in the MCT (Muslim Compliant Translations)7.Muhammad- new believers decide how to view him. Yet, Muhammad clearly denied Jesus’s death on the

cross. 8.Insiders stay away from Christian forms found in terms like “Trinity.” 9.Using Muslim Forms10. The spiritual power Islam has over its adherents11. Contextualizing the Gospel12. Insiders attempt to divorce Kingdom of God from the Christian religion13. Water Baptism- Insiders are questioning its validity, saying it is Jewish in origin. 14. Christ’s Divinity15. Conversion16. Quarantine new believers so that the label of ‘Christian’ does not become the stumbling block.

** This couple joined a Common Ground (CG) meeting. He points out many things he witnessed/heard in the conference.

Ex. “The question behind most of the presentations was not, ‘Is this true?’, but, ‘Does it work?’**Some reoccurring themes throughout the article:

Use of Scripture to fit their agenda. Exs: 1 Cor. 7, 9 Strong focus on what works, best practice. How can you be against what is working? Ignoring church history Strong focus on the Kingdom of God, to the exclusion of ecclesiology.

** What is church? o Looks at two things with IM ecclesiology:

Identity: Being part of “church” does not mean you must separate from social identities, including religious ones.

Unity: Relationship of IM to the wider church, body of Christ