I. The Reforming Catholic Confession (RCC) in Context
One criticism of the Protestant Reformation that is often raised is that it splintered the universal church in the 16th century. The sectarian spirit of the Reformation not only undermines ecclesiastical authority; it also engenders a rebellious spirit resulting in radical individualism and secularization of of modern society. The proliferation of Protestant denominations only confirms the perception that the Reformation is a tragedy to Christianity.
It is therefore appropriate that recently, more than 250 Protestant leaders and theologians published “A Reforming Catholic Confession (RCC) –A “Mere Protestant” Statement of Faith to mark the 500th anniversary of the Reformation.”
The RCC begins by setting the diversity of Protestant denominations in proper perspective.
Not every denominational or doctrinal difference is a division, certainly not an insurmountable one. We dare hope that the unity to which the Reformers aspired may be increasingly realized as today’s “mere” Protestants, like Richard Baxter’s and C. S. Lewis’s “mere Christians,” joyfully join together to bear united witness to the gospel of Jesus Christ and to its length, depth, breadth, and width – in a word, its catholicity
The RCC lays out a set of eleven carefully and precisely formulated doctrinal statements [D] under the following headings: Triune God, Holy Scripture, Human Beings, Fallenness, Jesus Christ, The Atoning Work of Christ, The Gospel, The Person and Work of the Holy Spirit, Baptism and Lord’s Supper, Holy Living and Last Things. This is accompanied by an explanatory document, Explanation. A Historical and Theological Perspective: Why we say what we say
I shall give only a few abridged statements of the RCC as a sample to provide a sense of its precise formulation accompanied by an irenic spirit. Continue reading “A Reforming Catholic Confession: Continuing the Reformation to Attain Unity of the catholic (universal) Church”
Related Posts: Worship of God and Ways of Man and I Find it Hard to Worship God in Church
Without doubt Christians in Malaysia are filled with a sense of foreboding as Islamic authorities seized the Alkitab, the Courts through unreasonable judgments effective curtailed their freedom of religion and the Prime Minister failed to censure aggressive Islamic NGOs for their slander and threats against the Malaysian Church.
It is heartening to see many Christians turning to the Lord in times of social crisis, seen in their fervent prayers in revival meetings. Crisis however brings up the best or the worst from us. Christian worship and revival meetings can become either an avenue of psychological escapism or a platform for spiritual renewal and social engagement.
Middle class Christians may be tempted to compensate their sense of social impotence by turning to other-worldly spirituality. Hence, a surreal emphasis on spiritual power in some revival meetings and a tendency to rally around men of charisma or self-styled apostles and prophets, if only that anxious believers may have a ‘touch’ of omnipotence mediated to them. Unfortunately, such focus on ‘touching’ spiritual power can distract believers from building genuine relationships based on shared lives to ensure the members of the community of faith will stand in solidarity with one another in the face of hostilities.
Spirituality then becomes a form of social-psychological pathology as distressed Christians seek consolation in the pie in the sky, resulting in personal resignation, passivity and indifference towards social engagement. Some find solace in cloistered personal piety; others delight in claiming victories in the heavenlies; and still others yearn for abundant material blessings – all without requirements of mutual accountability within the community of faith. Pre-occupation with revival meetings provides convenient excuses to the Church as it retreats from its holistic mission of witness and responsible engagement with an unbelieving, if not hostile world.
These observations are not meant to disparage current revival meetings but to challenge Malaysian Christians to recover the full dimensions of holistic worship adequate for strengthening personal spiritual formation and building community relationships and forging shared vision for social engagement. Given the present crisis I shall focus on holistic worship and social engagement with an unbelieving world. Continue reading “Christian Worship in Times of Crisis: Escapism or Engagement with the World?”
Christian Worship in Times of Crisis: Escapism or Engagement with the World?
What is Biblical Celebration-Worship?
Ralph Martin describes worship as “the dramatic celebration of God in his supreme worth in such a manner that his “worthiness” becomes the norm of living.”/1/ Few Christians would dispute with such a concise and balanced statement. What it means in reality is another matter, however, since we do not worship in abstraction. Week after week we go to a church and get involved with ¬people in a worship service. Worship services assume diverse forms. They appeal to people differently and obviously meet different needs. People may express disappointments over some aspects of their worship meetings and may even suggest improvements. Nevertheless, they keep going back faithfully to their church worship meetings. The reality of God must have been experienced and their needs must have been met somewhat, regardless of occasional complaints. I shall bear in mind such human expectations as I try to crystalize some thoughts about three different forms of worship. Continue reading “Worship of God and Ways of Man”