362:..."and". Whereas the heady polarities of our day seek to divide us into an either-or camp, the mark of the emerging Church will be its emphasis on both-and. For generations we have divided ourselves into camps: Protestants and Catholics, high church and low, clergy and laity, social activists and personal piety, liberals and conservatives, sacred and secular, instructional and underground. It will bring together the most helpful of the old and best of the new, blending the dynamic of a personal Gospel with the compassion of social concern. It will find its ministry being expressed by a whole people, wherein the distinction between clergy and laity will be that of function, not of status or hierarchical division. In the emerging Church, due emphasis will be placed on both theological rootage and contemporary experience, on celebration in worship and involvement in social concerns, on faith and feeling, reason and prayer, conversion and continuity, the personal and the conceptual.
274:, and post-charismatic. Proponents, however, believe the movement transcends such "modernist" labels of "conservative" and "liberal," calling the movement a "conversation" to emphasize its developing and decentralized nature, its vast range of standpoints, and its commitment to dialogue. Participants seek to live their faith in what they believe to be a "postmodern" society. What those involved in the conversation mostly agree on is their disillusionment with the organized and institutional church and their support for the deconstruction of modern Christian worship, modern evangelism, and the nature of modern Christian community.
780:, Mobsby asserts that the emerging church is using different models of contextual theology than conservative evangelicals, who tend to use a "translation" model of contextual theology (which has been criticized for being colonialist and condescending toward other cultures); the emerging church tends to use a "synthetic" or "transcendent" model of contextual theology. The emerging church has charged many conservative evangelical churches with withdrawal from involvement in contextual mission and seeking the contextualization of the gospel.
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movement embrace the missiology that drives the movement in an effort to be like Christ and make disciples by being a good example. The emerging church movement contains a great diversity in beliefs and practices, although some have adopted a preoccupation with sacred rituals, good works, and political and social activism. Much of the
Emerging Church movement has also adopted the approach to evangelism which stressed peer-to-peer dialogue rather than dogmatic proclamation and proselytizing.
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context of postmodern spirituality, as a new form of mysticism. This capitalizes on the social shift in starting assumptions from the situation that most are regarded as materialist/atheist (the modern position), to the fact that many people now believe in and are searching for something more spiritual (postmodern view). This has been characterised as a major shift from religion to spirituality.
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1022:. This concern manifests itself in a variety of ways depending on the local community and in ways they believe transcend "modernist" labels of "conservative" and "liberal." This concern for justice is expressed in such things as feeding the poor, visiting the sick and prisoners, stopping contemporary slavery, critiquing systemic and coercive power structures with "
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text into a guide, a source of spirituality, in which the power of the story as a moral reference point has superseded the didactic. Thus the meaning of the Good
Samaritan is more important than the Ten Commandments - even assuming that the latter could be remembered in any detail by anyone. Into this milieu the image speaks with power.
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engage with the question of how we should live. The most successful of these have experimented with a combination of churches centred on place and network, with intentional communities, cafes and centres to practice hospitality. Many also have a rhythm, or rule of life to express what it means to be
Christian in a postmodern context.
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which one is theologising; and social change in that culture." Emerging churches, drawing on this synthetic (or transcendent) model of contextual theology, seek to have a high view towards the Bible, the
Christian people, culture, humanity and justice. It is this "both ... and" approach that distinguishes contextual theology.
729:. The centered-set understanding of membership allows for a clear vision of the focal point, the ability to move toward that point without being tied down to smaller diversions, a sense of total egalitarianism with respect for differing opinions, and an authority moved from individual members to the existing center.
806:] a program the Church administers, it is the very core of the Church's reason for being." This focus on missional living and practicing radical hospitality has led many emerging churches to deepen what they are doing by developing a rhythm of life, and a vision of missional loving engagement with the world.
206:. Proponents of the movement believe it transcends labels such as "conservative" and "liberal"; it is sometimes called a "conversation" to emphasize its developing and decentralized nature, its range of standpoints, and commitment to dialogue. Participants seek to live their faith in what they believe to be a "
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involvement may take many forms, including social activism, hospitality and acts of kindness. This beneficent involvement in culture is part of what is called missional living. Missional living leads to a focus on temporal and social issues, in contrast with a perceived evangelical overemphasis on salvation.
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The movement favors the sharing of experiences via testimonies, prayer, group recitation, sharing meals and other communal practices, which they believe are more personal and sincere than propositional presentations of the Gospel. Teachers in the emerging church tend to view the Bible and its stories
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is a concept in mathematics that allows an understanding of what numbers belong to a group, or set. A bounded set would describe a group with clear "in" and "out" definitions of membership. The
Christian church has largely organized itself as a bounded set, those who share the same beliefs and values
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Some emerging church leaders see interfaith dialogue a means to share their narratives as they learn from the narratives of others. Some
Emerging Church Christians believe there are radically diverse perspectives within Christianity that are valuable for humanity to progress toward truth and a better
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in aggressive and angry ways. A more loving and affirming approach is proposed in the context of post-modernity where distrust may occur in response to power claims. It is suggested that this can form the basis of a constructive engagement with 21st-century post-industrial western cultures. According
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have also begun to describe themselves as being part of the emergent conversation. As a result of the above factors, the use of correct vocabulary to describe a given participant in this movement can occasionally be awkward, confusing, or controversial. Key voices in the movement have been identified
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One of the key social drives in
Western post-industrialised countries, is the rise in new-"old" forms of mysticism. This rise in spirituality appears to be driven by the effects of consumerism, globalisation and advances in information technology. Therefore, the emerging church is operating in a new
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Proponents of the movement communicate and interact through fluid and open networks because the movement is decentralized with little institutional coordination. Because of the participation values named earlier, being community through participation affects the governance of most emerging churches.
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A mixture of emerging
Churches, Fresh Expressions of Church and mission initiatives arising out of the charismatic traditions, have begun describing themselves as new monastic communities. They again draw on a combination of the Mystical Communion Model and Sacramental Models, with a core concern to
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The emerging church claims they are creating a safe environment for those with opinions ordinarily rejected within modern conservative evangelicalism and fundamentalism. Non-critical, interfaith dialog is preferred over dogmatically-driven evangelism in the movement. Story and narrative replaces the
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ways of perceiving reality in the late 20th century, some
Christians began to advocate changes within the church in response. These Christians saw the contemporary church as being culturally bound to modernism. They changed their practices to relate to the new cultural situation. Emerging Christians
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of women, the poor, and dissident movements; inattentiveness to the criticisms of those outraged by the historic association of
Christianity with patriarchy, warfare, injustice and patronage; partiality for respectability and top-down mission; attractional evangelism; assuming the Christian story is
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Drawing on a more 'missional morality' that again turns to the synoptic gospels of Christ, many emerging-church groups draw on an understanding of God seeking to restore all things back into restored relationship. This emphasises God's graceful love approach to discipleship, in following Christ who
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Emerging communities participate in social action, community involvement, global justice and sacrificial hospitality in an effort to know and share God's grace. At a conference entitled "The Emerging Church Forum" in 2006, John Franke said: "The Church of Jesus Christ is not the goal of the Gospel,
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Participants in this movement assert that the incarnation of Christ informs their theology. They believe that as God entered the world in human form, adherents enter (individually and communally) into the context around them and aim to transform that culture through local involvement. This holistic
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The emerging church seeks a post-Christendom approach to being church and mission through: renouncing imperialistic approaches to language and cultural imposition; making 'truth claims' with humility and respect; overcoming the public/private dichotomy; moving church from the center to the margins;
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The use of the phrase 'emerging church' appears to have been used by Larson & Osborne in 1970 in the context of reframing the meaning 'church' in the latter part of the twentieth century. This book, contains a short vision of the 'emerging church' which has a profoundly contemporary feel in the
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Emerging churches are so disparate there are exceptions to any generalisations. Most are too new and too fluid to clarify, let alone assess their significance. There is no consensus yet about what language to use: 'new ways of being church'; 'emerging church'; 'fresh expressions of church'; 'future
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The relationship between words and images has changed in contemporary culture. In a post-foundational world, it is the power of the image that takes us to the text. The bible is no longer a principal source of morality, functioning as a rulebook. The gradualism of postmodernity has transformed the
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start new contextual church experiments, and are therefore very 'bottom up'. Murray says that these churches began in a spontaneous way, with informal relationships formed between otherwise independent groups and that many became churches as a development from their initial more modest beginnings.
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What is common to the identity of many of these emerging church projects that began in Australia, New Zealand and the United Kingdom, is that they developed with very little central planning on behalf of the established denominations. They occurred as the initiative of particular groups wanting to
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Many emerging churches have put a strong emphasis on contextualization and, therefore, contextual theology. Contextual theology has been defined as "A way of doing theology in which one takes into account: the spirit and message of the gospel; the tradition of the Christian people; the culture in
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The centered set does not limit membership to pre-conceived boundaries. Instead, a centered set is conditioned on a centered point. Membership is contingent on those who are moving toward that point. Elements moving toward a particular point are part of the set, but elements moving away from that
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As a result, some in the emerging church believe it is necessary to deconstruct modern Christian dogma. One way this happens is by engaging in dialogue, rather than proclaiming a predigested message, believing that this leads people to Jesus through the Holy Spirit on their own terms. Many in the
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needs of postmodern culture and re-acquired a Trinitarian basis to its understanding of church as worship, mission and community. He argues this movement is over and against some forms of conservative evangelicalism and other reformed ecclesiologies since the enlightenment that have neglected the
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Some observers consider the "emergent stream" to be one major part within the larger emerging church movement. This may be attributed to the stronger voice of the 'emergent' stream found in the US which contrasts the more subtle and diverse development of the movement in the UK, Australia and New
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is the creation and maintenance of a Christian nation by ensuring a close relationship of power between the Christian church and its host culture. Today, churches may still attempt to use this power in mission and evangelism. The emerging church considers this to be unhelpful. Murray summarizes
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In the new world of 'spiritual tourism', the Emerging Church Movement is seeking to missionally assist people to shift from being spiritual tourists to Christian pilgrims. Many are drawing on ancient Christian resources recontextualised into the contemporary such as
358:... Larson & Osborne note the following themes: Rediscovering contextual and experimental mission in the western church. Forms of church that are not restrained by institutional expectations. Open to change and God wanting to do a new thing. Use of the key word
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Mobsby also suggests that the emerging church is centred on a combination of models of church and of contextual theology that draw on this Trinitarian base: the Mystical Communion and Sacramental models of church, and the Synthetic and Transcendent models of
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Gibbs and Bolger interviewed a number of people involved in leading emerging churches and from this research have identified some core values in the emerging church, including desires to imitate the life of Jesus; transform secular society; emphasise
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Founding Director of Centre for Evangelism & Global Mission at Morling Theological College in Sydney, speaks to authenticity as bringing a 'living among them' type of Christianity rather than cross-cultural absolutes regarding salvation and
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point are not. As a centered-set Christian membership would be dependent on moving toward the central point of Jesus. A Christian is then defined by their focus and movement toward Christ rather than a limited set of shared beliefs and values.
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Those in the movement do not engage in aggressive apologetics or confrontational evangelism in the traditional sense, preferring to encourage the freedom to discover truth through conversation and relationships with the Christian community.
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Christian communities must learn to deal with the problems and possibilities posed by life in the "outside" world. Of greater importance, any attempt on the part of the church to withdraw from the world would be in effect a denial of its
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is sometimes more closely associated with Emergent Village. Those participants in the movement who assert this distinction believe "emergents" and "emergent village" to be a part of the emerging church movement but prefer to use the term
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and a significant number of emerging church proponents remain in denominationally identified communities. There is also a significant presence within the movement that remains within traditional denominational structures. (Missional)
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through a lens which they believe finds significance and meaning for their community's social and personal stories rather than for the purpose of finding cross-cultural, propositional absolutes regarding salvation and conduct.
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The emerging paradigm has been visible for well over a hundred years. In the last twenty to thirty years, it has become a major grassroots movement among both laity and clergy in "mainline" or "old mainline" Protestant
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Christendom values as: a commitment to hierarchy and the status quo; the loss of lay involvement; institutional values rather than community focus; church at the centre of society rather than the margins; the use of
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600:, many in the emerging church emphasize the here and now. In the face of criticism, some in the emerging church respond that it is important to attempt a "both and" approach to redemptive and
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Church as a sisterhood of individual congregations (unified bride of Christ), and as a fellowship of people in family with God and with one another (brothers and sisters) in Christ.
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Although the history is little known in the US, there was a strong current of emerging churches in the UK and elsewhere that preceded the US Emergent organization. This began with
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A plurality of Scriptural interpretations is acknowledged in the emerging church movement. Participants in the movement exhibit a particular concern for the effect of the modern
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has is generally unacknowledged—perhaps owing to the abuse by its leader which led to the group's demise—yet much that was practised there was influential on early proponents of
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movements a willingness to challenge traditional church structures/organizations though they also respect the different expressions of traditional Christian denominations.
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and films to more ancient liturgical customs and eclectic expressions of spirituality, with the goal of making the church gathering reflect the local community's tastes.
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have been challenged. Many people in the movement express concern for what they consider to be the practical manifestation of God's kingdom on earth, by which they mean
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to Ian Mobsby, the suggestion that the emerging church is mainly focused on deconstruction and the rejection of current forms of church should itself be rejected.
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moving from a place of privilege in society to one voice amongst many; a transition from control to witness, maintenance to mission and institution to movement.
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tend to avoid that organization's interest in radical theological reformulation and focus more on new ways of "doing church" and expressing their spirituality.
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and contemplative forms of prayer, symbolic multi-sensory worship, story telling and many others. This again has required a change in focus as the majority of
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Participants avoid power relationships, attempting to gather in ways specific to their local context. In this way some in the movement share with the
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194:, Western Europe, Australia, New Zealand, and Africa. Members come from a number of Christian traditions. Some attend local independent churches or
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869:, scripture, laws etc.) are secondary and subordinate; their role is simply to dispose people for an interior union with God effected by grace.
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Emerging church practitioners are happy to take elements of worship from a wide variety of historic traditions, including traditions of the
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approach to Scripture, and history are emphasized in some emerging churches over exegetical and dogmatic approaches (such as that found in
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In stressing the continual mercy of God and the continual need of the Church for repentance, the model picks up Protestant theology
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1901:. With responses from: John Burke; Doug Pagitt; Karen M. Ward; Mark Driscoll. Grand Rapids, Mich, US: Zondervan. pp. 81–105.
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The Becoming of G-d: What the Trinitarian nature of God has to do with Church and a deep spirituality for the Twenty-First Century
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just the instrument of the extension of God's mission", and: "The Church has been slow to recognize that missions isn't [
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International research suggests that some emerging churches are utilizing a Trinitarian basis to being church through what
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resulting relationship with God, and that these different perspectives deserve Christian charity rather than condemnation.
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as synonyms, a large number of participants in the emerging church movement maintain a distinction between them. The term
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church'; 'church next'; or 'the coming church'. The terminology used here contrasts 'inherited' and 'emerging' churches.
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Connects strongly with the mystical 'body of Christ' as a communion of the spiritual life of faith, hope and charity.
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identified with the socially excluded and ill, in opposition to the Pharisees and Sadducees and their purity rules.
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movement of the late 20th and early 21st century. Emerging churches can be found around the globe, predominantly in
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Under this movement, traditional Christians' emphasis on either individual salvation, end-times theology or the
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and Mark Pierson in New Zealand from 1989, and with a number of practitioners in the UK including Jonny Baker,
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as a means of understanding a basic change in the way the Christian church thinks about itself as a group.
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have also come to distance himself from the emerging church movement, its labels and the "emergent brand".
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have now voiced concerns over Brian McLaren and the "emergent thread." Other evangelical leaders such as
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are perceived as "overly redemptive" and therefore in danger of condemning people by communicating
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Rev Dr. Steve Griffiths speaks about the Emerging Church and how they view and approach missions
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and dechurched people are seeking 'something that works' rather than something that is 'true'.
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cultural context on the act of interpretation echoing the ideas of postmodern thinkers such as
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elements. Many of the movement's participants use terminology that originates from postmodern
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Dulles sees the strength in this approach being acceptable to both Protestant and Catholic:
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Although some emergent thinkers such as Brian McLaren and other Christian scholars such as
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Emerging and fresh expressions of church: How are they authentically Church and Anglican?
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Please help update this article to reflect recent events or newly available information.
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refers to a specific, structured organization, the Emergent Village, associated with
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Many of those within the emerging church movement who do not closely identify with
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2566:: Extensive online resources on the Emerging Church Movement (Tyndale Seminary)
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Post-Christendom: Church and Mission in a Strange New World (After Christendom)
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Key themes of the emerging church are couched in the language of reform,
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1423:"MB524: Christian Anthropology from the Margins: Johnny Ramirez-Johnson"
1314:. Ephrata, Pennsylvania, US: House to House Publications. pp. 1–9.
1160:. Garden City, New York: Image Books. 1978 – via Internet Archive.
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in a more limited way, referring to Brian McLaren and Emergent Village.
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An Interview with Tony Jones, National Coordinator of Emergent Village
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Everything Must Change: Jesus, Global Crises, and a Revolution of Hope
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Emerging Churches: Creating Christian Community in Postmodern Cultures
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Trinity, which has caused problems with certainty, judgementalism and
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Entertainment Theology: Exploring Spirituality in a Digital Democracy
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1460:"Surrender is not an Option: An Evaluation of Emergent Epistemology"
1277:"ReligionLink.org : Emerging Church trend expands, diversifies"
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and the increasing gap between the church and contemporary culture.
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Listening to the beliefs of emerging churches: Five perspectives
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Listening to the beliefs of emerging churches: Five perspectives
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The emerging church is a response to the perceived influence of
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Borg provides a compact summary of this "emerging paradigm" as:
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1618:"The Emerging Church Brand: The Good, the Bad, and the Messy"
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utilized the centered-set understanding of membership in his
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Postmodernity and the Emerging Church Movement: Reading Room
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The Salt of the Earth: Religious resilience in a Secular Age
1247:. Grand Rapids, US: Baker Academic; Baker Publishing Group.
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According to Mobsby, the emerging church has reacted to the
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Finding Our Way Again: The Return of the Ancient Practices
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The Great Emergence: How Christianity Is Changing and Why
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The New Christians: Dispatches from the Emergent Frontier
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with Emergent Village, thus the rise of the nomenclature
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to refer to the movement as a whole while using the term
1717:(1st ed.). San Francisco: Jossey-Bass. p. 53.
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began to challenge the modern church on issues such as:
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known; and a preoccupation with the rich and powerful.
2334:. Grand Rapids, Mich, US: Zondervan. pp. 213–215.
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http://www.alternativeworship.org/definitions_awec.html
1635:"Further responses on diversity in the Emerging Church"
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Pages displaying short descriptions of redirect targets
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2544:. Grand Rapids, Michigan, US: Baker Books. pp. 141ff.
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defines the term "emerging paradigm" in his 2003 book
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Zealand over a longer period of time. In the US, some
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What Should We Think of the Emerging Church? Part Two
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What Should We Think of the Emerging Church? Part One
2131:"An Incarnational Missiology for the Emerging Church"
1682:"Small Fires: Alternative worship is not about youth"
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was coined in 1981 by Catholic political theologian,
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is a wider, informal, church-based, global movement,
1624:. — A blog by Jim Wallis and Friends. Archived from
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House church networks: A church for a new generation
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and systematic exegesis), which are often viewed as
2229:"Notes of John Franke at the Emerging Church Forum"
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Anthropological Reflections on Missiological Issues
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539:is the basis of these shared international values.
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may be too technical for most readers to understand
2434:"'Emerging church' seeks the justice Jesus sought"
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297:, and has also been called the "Emergent stream".
2182:. Harrisburg: Trinity Press International. p. 14.
1372:. Nashville, US: Thomas Nelson. Dedication page.
510:. The US organization emerged in the late 1990s.
2328:"Appendix 2: What is the Ancient-Future Vision?"
1633:Claiborne, Shane; Garrison, Becky (1 May 2010).
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1913:Approaching the afterlife with awe and wonder
1398:"Catholics join Emerging Church conversation"
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1895:"The Emerging Church and Missional Theology"
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1446:CBN: The Christian Broadcasting Network, Inc
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1429:. Fuller Theological Seminary. Spring 2019.
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66:Learn how and when to remove these messages
442:to describe participants in the movement.
1690:See article written by Steve Collins at:
1659:. San Francisco: Harper. pp. 6, 13.
1601:"Is the Emerging Church for Whites Only?"
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170:Learn how and when to remove this message
152:Learn how and when to remove this message
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2265:"Emergent Village: Values and Practices"
1079:– theological term, the 'mission of God'
1599:Soong-Chan Rah; Jason Mach (May 2010).
1337:"The 'emerging church' comes into view"
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1093: – Postmodern theological approach
563:Post-Christendom mission and evangelism
2457:Kaufman, Napoleon (17 November 2006).
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1503:
1485:"Five Streams of the Emerging Church."
1167:Gibbs, Eddie; Bolger, Ryan K. (2006).
927:Creative and rediscovered spirituality
2459:"Transformation by removing the mask"
1458:Kowalski, David (28 September 2007).
1190:. London: Moot Community Publishing.
1087:– About the book by Stephen B. Bevans
621:Postmodern worldview and hermeneutics
134:make it understandable to non-experts
7:
2129:Griffiths, Steve (30 January 2007).
2044:. Grand Rapids, MI, US: Baker Books.
1115:. Maryknoll, New York: Orbis Books.
1048: – Christian mystical practices
230:Participants in the movement may be
198:while others worship in traditional
2600:Five Streams of the Emerging Church
2596:at Westminster Theological Seminary
2059:"Michael Frost Wrap-Up at PGF 2007"
1622:God's politics: Sojourners magazine
1566:McKnight, Scot (26 February 2010).
1308:"1: There's a New Church Emerging!"
2031:, Grand Rapids, MI US: Baker Books
1616:Claiborne, Shane (13 April 2010).
1137:(Expanded ed.). Image Books.
845:Church as interpersonal community.
842:Not an institution but a sorority.
776:Drawing on research and models of
596:While some Evangelicals emphasize
25:
2432:Lum, Rebecca Rosen (6 May 2008).
1977:. Eugene, Oregon: Wipf and Stock.
47:This article has multiple issues.
2584:Religion & Ethics NewsWeekly
2574:Religion & Ethics NewsWeekly
1539:B. Larson, R. Osbourne (1970).
1440:Carey, Jesse (12 October 2022),
935:style of worship and the use of
397:for use in a different context.
113:
77:
36:
1974:What is So Holy About Scripture
1851:, pp. 15–18, 32–35, 37–62.
1543:. London: Word Books. pp. 9–11.
1442:"The Emerging Church Explained"
1228:. Carlisle: Paternoster Press.
55:or discuss these issues on the
2081:Intriguing Michael Frost video
1552:Johannes Baptist Metz (1981).
1483:McKnight, S. (February 2007).
1396:Lillian Kwon (14 March 2009).
1042: – Christian church model
1:
2580:The Emerging Church, Part Two
2570:The Emerging Church, Part One
2541:An Emergent Manifesto of Hope
1113:Models of contextual theology
1084:Models of Contextual Theology
733:Authenticity and conversation
2592:- 2006 guest lecture by Dr.
2590:What is the Emerging Church?
2511:. Thomas Nelson Publishers.
2107:. London: Continuum. p. 165.
1494:(2). Retrieved 11 July 2009.
1335:Pam Hogeweide (April 2005).
1209:. Oxford: YTC Press UK Ltd.
567:According to Stuart Murray,
328:, and other related fields.
1680:Collins, Steve (May 2002).
1111:Bevans, Stephen B. (2002).
226:Definitions and terminology
2717:
2330:. In Robert Webber (ed.).
1988:Sudworth, Richard (2007).
1897:. In Robert Webber (ed.).
1880:, pp. 83–88, 200–202.
1570:A New Kind of Christianity
765:
702:The movement appropriates
518:Values and characteristics
354:early twenty-first century
2605:23 September 2015 at the
2586:. Retrieved 29 July 2005.
2576:. Retrieved 29 July 2005.
2482:"Brian McLaren in Africa"
2383:, Chapters Two and Three.
1657:The Heart of Christianity
1568:"Review: Brian McLaren's
952:Eastern Orthodox Churches
881:... in Roman Catholicism
450:The Heart of Christianity
254:, and post-conservative,
86:This article needs to be
2676:Emerging church movement
2661:Emergent Village website
2358:. London: Serpents Tail.
2252:, pp. 30–31, 65–82.
1931:19 December 2006 at the
1655:Borg, Marcus J. (2003).
1341:Christian News Northwest
1091:Progressive Christianity
921:Dulles (1991), pp. 50–51
816:Mobsby (2009), pp. 30–31
640:institutional structures
523:Trinitarian-based values
367:Mobsby (2007), pp. 20–21
2507:McLaren, Brian (2007).
2326:Webber, Robert (2007).
2040:Phyllis Tickle (2008).
2013:Gibbs & Bolger 2006
1786:Gibbs & Bolger 2006
1697:15 January 2010 at the
1366:McLaren, Brian (2007).
1306:Kreider, Larry (2001).
1224:Murray, Stuart (2004).
1186:Mobsby, Ian J. (2007).
900:The biblical notion of
200:Christian denominations
2681:Missional Christianity
2626:feature by Andy Crouch
1556:. New York: Crossroad.
1243:Taylor, Barry (2008).
1151:Link to 1974 edition:
1073:
1055:Cultural appropriation
980:
924:
897:
819:
793:
755:
487:
459:
370:
344:
331:Stuart Murray states:
304:-oriented lifestyles,
2696:Christian terminology
2620:The Emergent Mystique
2178:B. A. Harvey (1999).
2057:(14 September 2007).
2027:Paul Hiebert (1994).
1971:Perry, Simon (2003).
1893:Kimball, Dan (2007).
766:Further information:
2538:; Tony Jones (eds.)
2371:, London: Routledge.
2316:, p. 46, 50–51.
2271:on 19 September 2008
1990:Distinctly Welcoming
1205:Mobsby, Ian (2008).
1156:Models of the church
1135:Models of the Church
1046:Contemplative prayer
1006:Morality and justice
894:Dulles (1991), p. 46
790:Harvey (1999), p. 14
752:Percy (2002), p. 165
631:Western Christianity
504:Nine O'Clock Service
341:Murray (2004), p. 73
314:postmodern Christian
214:of modern Christian
2701:Postmodern religion
2691:Christian movements
2119:, pp. 113–132.
1628:on 21 October 2011.
1554:The Emergent Church
1541:The Emerging Church
972:spiritual direction
956:Celtic Christianity
778:contextual theology
679:systematic theology
644:systematic theology
582:restorative justice
545:contextual theology
508:alternative worship
395:Johann Baptist Metz
310:Christian political
234:, post-Protestant,
2624:Christianity Today
2611:Christianity Today
2582:15 July 2005, PBS
2488:on 20 October 2007
2438:Contra Costa Times
2419:, pp. 96–102.
2367:J. Caputo (2001).
2094:, pp. 97–111.
1958:"Emerging Worship"
1839:, pp. 98–101.
1576:Christianity Today
1488:Christianity Today
1287:on 6 February 2009
937:contemporary music
689:Generous orthodoxy
326:narrative theology
242:post-evangelical,
27:Christian movement
2572:8 July 2005, PBS
2407:, pp. 83–96.
2395:, pp. 14–15.
2354:E. Davis (2004).
2341:978-0-310-27135-2
2304:, pp. 54–55.
2206:, pp. 67–82.
2169:, pp. 81–96.
2103:M. Percy (2002).
1999:978-1-84427-317-1
1908:978-0-310-27135-2
1863:, pp. 83–88.
1827:, pp. 28–29.
1812:, pp. 54–60.
1800:, pp. 65–82.
1788:, pp. 44–45.
1752:, pp. 69–70.
1740:, pp. 23–24.
1724:978-0-470-45539-5
1611:on 5 August 2011.
1530:, pp. 20–21.
1464:Apologetics Index
1379:978-0-8499-0114-0
1321:978-1-886973-48-0
1254:978-0-8010-3237-0
1235:978-1-84227-261-9
1216:978-1-4092-0078-9
1178:978-0-8010-2715-4
1144:978-0-385-13368-5
1122:978-1-57075-438-8
1016:prosperity gospel
861:All the external
723:Vineyard Churches
604:theologies. Some
598:eternal salvation
244:liberal Christian
180:
179:
172:
162:
161:
154:
107:
106:
70:
16:(Redirected from
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2498:
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2495:
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2484:. Archived from
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2449:
2440:. Archived from
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2267:. Archived from
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2219:
2218:, p. 28–32.
2213:
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2158:
2157:, pp. 3–46.
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1343:. Archived from
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1283:. Archived from
1281:religionlink.org
1273:
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1171:. London: SPCK.
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768:Missional living
762:Missional living
753:
576:to bring in the
483:transformational
415:emergent village
368:
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306:post-evangelical
302:Christian praxis
204:missional living
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854:Resonates with
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667:Jacques Derrida
623:
610:Fundamentalists
586:marginalisation
574:political power
565:
530:communal living
525:
520:
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435:Roman Catholics
427:Shane Claiborne
404:emerging church
391:emergent church
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318:literary theory
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2647:Christian Post
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2558:External links
2556:
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2464:East Bay Times
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2055:Frost, Michael
2046:
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2017:
2015:, p. 300.
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1956:Perry, Simon.
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2613:article by
2536:Doug Pagitt
2417:Taylor 2008
2405:Mobsby 2008
2393:Taylor 2008
2381:Mobsby 2007
2369:On Religion
2314:Dulles 1991
2302:Mobsby 2007
2290:Dulles 1991
2250:Mobsby 2008
2216:Mobsby 2007
2204:Mobsby 2008
2192:Bevans 2002
2167:Bevans 2002
2155:Bevans 2002
2117:Mobsby 2008
2092:Mobsby 2008
1944:Mobsby 2007
1878:Murray 2004
1861:Murray 2004
1849:Mobsby 2008
1837:Mobsby 2008
1825:Mobsby 2007
1810:Mobsby 2007
1798:Mobsby 2008
1774:Mobsby 2007
1762:Murray 2004
1750:Murray 2004
1738:Mobsby 2007
1711:Jones, Tony
1528:Mobsby 2007
1516:Murray 2004
1504:Mobsby 2007
1040:Cafe church
719:John Wimber
569:Christendom
534:Trinitarian
475:sacramental
446:Marcus Borg
268:charismatic
240:evangelical
142:August 2023
98:August 2023
2670:Categories
2649:column by
2636:column by
2550:0801071569
2356:Techgnosis
1639:Sojourners
1605:Sojourners
1099:References
1075:Missio dei
1000:unchurched
867:sacraments
708:Set theory
704:set theory
635:postmodern
614:the gospel
500:Ian Mobsby
479:relational
467:historical
349:observes:
347:Ian Mobsby
256:anabaptist
232:Protestant
220:evangelism
208:postmodern
52:improve it
2448:13 August
1469:28 August
1407:27 August
1351:28 August
1291:28 August
1264:Citations
1061:Ecumenism
976:labyrinth
742:dogmatic:
675:narrative
627:modernism
552:missional
260:adventist
188:Christian
58:talk page
2603:Archived
2275:9 August
1929:Archived
1925:Theology
1713:(2009).
1695:Archived
1133:(1991).
1033:See also
948:Anglican
944:Catholic
919:—
902:Koinonia
892:—
814:—
788:—
785:mission.
750:—
663:reader's
440:emergent
408:emergent
399:Emergent
387:emergent
383:emerging
365:—
339:—
324:theory,
291:Emergent
287:emerging
285:. While
283:Emergent
279:emerging
264:reformed
236:Catholic
2492:26 July
2235:5 April
2140:5 April
2077:conduct
2070:5 April
2064:YouTube
1581:4 April
1104:Sources
960:liturgy
856:Aquinas
578:Kingdom
490:History
216:worship
128:Please
88:updated
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2336:ISBN
2277:2006
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2142:2008
2072:2008
1994:ISBN
1903:ISBN
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1583:2010
1471:2011
1409:2011
1374:ISBN
1353:2011
1316:ISBN
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1173:ISBN
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1117:ISBN
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