Sacred Relationships, not Sacred Space神圣的关系，而不是神圣空间

I’ve noticed an inconsistency among many new approaches to doing and being church.我发现不一致的，其中许多新的办法和正在做的教会。 Emergent folk both lowly and elite will make it known that the emergent movement focuses MORE on community than their modernist predecessors.急诊民间都卑贱和精英将让他们知道新兴运动，侧重于社会，比他们的前辈现代主义。 Nevertheless, there is a tendency in the emergent movement to reintroduce sacred space into the evangelical strain of protestantism.不过，有一种倾向，在新兴的运动，重新神圣空间到福音事工促进会，应变基督教。 I recognize the appeal of this, however I think it can detract from a community-emphasis.我认识的吸引力，但我认为它可以无损于社会的重视。

Emphasizing a place reinforces the caustic idea of church-as-place at worst, or church-as-event at best.强调一个地方加强了尖刻的想法教会作为就地在最坏的打算，或教会作为事件在最好的。 I know it isn’t necessarily an either/or.我知道这并不一定是一个非此即彼/或。 However, I think it is worth some troubled reflection by all who would like to run to the latest neo-catholic fad within evangelicalism.但是，我认为这是值得思考的一些困扰，所有谁想运行到最新的新时尚天主教内部的福音神学。 Emphasizing a space often leads to church-as-place.强调一个空间，往往导致教会作为位。 Focusing most of a churches energy on a particular meeting and the way the environment feels and looks leads to church-as-event. caveat emptor最集中的一个教堂能源对某一会议和途径，环境感觉，并期待导致教会作为事件。 告诫emptor

Being the good quasi-neo-anabaptist that I am, I’d like to make a plug for sacred-relationship instead of sacred-place.作为良好的准新保守主义的再洗礼派我，我想作出一个插件，为神圣的关系，而不是神圣的地点。 The sacred thing about meeting in a large gathering for teaching and singing is that Christians are gathered.神圣的事情会议在一个大的聚会，为教学和歌唱的是基督信徒聚集。 The sacred thing about communion is that Jesus’ family is gathering to remember Jesus, and Jesus is present with them by his Spirit.神圣的事共融的是耶稣的家庭聚会是要记住耶稣，耶稣是目前与他们由他的精神。 Anytime believers meet together in Jesus’ name is a sacred thing.随时满足信徒一起在耶稣的名称是一项神圣的事。 No amount of candles or art can change that.任何数量的蜡烛或艺术可以改变这种状况。 Once we own this idea, we can justify spending more of our resources on relationships and less on prettying up our meeting space.一旦我们自己的这一想法，我们可以有理由花费更多的资源对我们的关系，并减少对prettying了我们的会议空间。

Please don’t misunderstand.请不要误会。 I’m not saying there is no place for aesthetics.我不是说有没有地方为美学。 Aesthetics can be a powerful expression of beauty.美学可以成为一种强大的表达美感。 We can know one another, and even God, better because of aesthetics.我们可以知道，一另一，甚至上帝，更好，因为美学。 But aesthetics must yield to relationship.但美学必须屈服的关系。 If aesthetics can be sacred, it is second-hand sacredness, when it is used to communicate relationship and personhood.如果美学可以神圣的，这是二手的神圣性，当它是用来沟通的关系和人格。

2nd Temple Judaism and Christianity第二庙犹太教和基督教

I started classes at Bethel Seminary today.我一开始班伯特利神学院今天。 This morning, I had 2nd Temple Judaism. We are priviledged to have今天早上，我已经第二犹太教圣殿，我们是有priviledged Dr. Michael Wise博士迈克尔明智的 teaching us from his area of particular expertise.教学中我们从他的领域，特别是专业知识。 I’ve very interested in learning about the context in which Jesus and the early church ministered.我已经很感兴趣，学习有关的上下文中耶稣和早期教会的ministered 。 So much of the popular understanding of the Bible is flawed because we read back our culture into the text; understanding the 2nd Temple period of Jewish history is intensely important for understanding the New Testament.这么多受欢迎的理解，圣经是有漏洞的，因为我们读回我们的文化到文本;了解第二圣殿时期犹太人的历史是紧锣密鼓的重要认识新约圣经。

Today, for example, Dr. Wise emphasized that Christianity is essential A form of Judaism…or at least it was early on.今天，举例来说，明智的博士强调指出，基督教是必不可少的一种形式，犹太教的… …或至少这是早期对。 There were many Judaisms, but only two survived the destruction of the Temple in AD70–rabbinic Judaism, which perseveres to this day, and Christianity.有许多judaisms ，但只有两个幸存下来的销毁庙在ad70 -犹太法师犹太教，其中perseveres到这一天，和基督教。 Writers such as NT Wright have done a service to the Church by pointing out how inherently Jewish early Christianity was–this is not to say they were Messianic Jews in the way we think today, but that they considered themselves True Israel.作家如新台币赖特做了服务，以教会指出，如何在本质上的犹太早期基督教的是-这并不是说他们弥赛亚的犹太人的方式，我们认为，今天，但他们认为自己是真正的以色列。 For the early Christians, Christianity was a purer form of Judaism.为早日基督徒，基督教是一种纯形式的犹太教。 They hardly saw themselves as a departure from Judaism; instead they felt that they were being faithful to YHWH and His Messiah.他们几乎看到了自己作为一个离开犹太教，而是他们认为他们被忠于yhwh和他的弥赛亚。

I hope to post anything of particular interest as the course continues, especially regarding implications for the Church.我希望张贴任何特别感兴趣的作为当然继续，特别是关于影响教会。

Re: TechnoEthics重新： technoethics

Leave it to the Vatican.离开它，梵蒂冈。 Here’sa document from them called以下文件从他们所谓的 Ethics in Internet 道德在互联网 . 。 If you’ve got the time, skim through it.如果您有时间，脱脂，通过它。

Ouch乌

I found the following Hauerwas quote on我发现以下hauerwas的报价 another blog site另一博客网站 . 。 Ouch:乌：

What we call “church” is too often a gathering of strangers who see the church as yet another “helping institution” to gratify further their individual desires.我们称之为“教会”是太经常聚会的陌生人谁见教会的又一次“协助机构”情欲进一步他们的个人欲望。 One of the reasons some church members are so mean-spirited with their pastor, particularly when the pastor urges them to look at God, is that they feel deceived by such pastoral invitations to look beyond themselves.其中一个原因，一些教会成员是如此吝啬热心与他们的牧师，尤其是当牧师，敦促他们看看上帝，是他们觉得欺骗等牧区邀请眼光超越自己。 They have come to church for “strokes,” to have their personal needs met.他们来教会为“招” ，有其个人的满足客户的需求。 What we call church is often a conspiracy of cordiality.我们所谓的教会往往是阴谋亲。 Pastors learn to pacify rather than preach to their Ananiases and Sapphiras.牧师了解安抚，而不是说教，以他们的ananiases和sapphiras 。 We say we do it out of “love.” Usually, we do it as a means of keeping everyone as distant from everyone else as possible.我们说我们这样做是出于“爱” 。通常，我们这样做，它作为一种手段，保持大家从遥远的其他所有人尽可能。 You don’t get into my life and I will not get into yours.您没有进入我的生活我不会进入你的。

Stanley Hauerwas赤柱hauerwas

Is it any wonder I love Stanley Hauerwas?这是任何不知道我爱赤柱hauerwas ？ He just hurts so goooood.他只是伤害，所以goooood 。

Politics in the City政治中的城市

In an在一 earlier post较早前后 , I mentioned that I am abstaining from the national election. ，我提到我弃权，由全国选举。 Someone replied, telling me that it would be dumb to apply my non-involvement logic to local politics.有人回答说，告诉我，这将是哑巴申请我不参与的逻辑来地方政治。 I agree whole heartedly with that assessment.我同意整个心与评估。 I think the more local the issue, the more one ought to be involved; while I cannot in good conscience vote in this presidential election, I feel that it is imperative for myself, and others, to be engaged in our communities.我觉得更多本地的问题，更一应以参与;虽然我不能在良好的良心投票，在这次总统选举，我觉得这是必须为自己和他人的，要从事在我们的社区。 Churches shouldn’t be mere oases in culture.教会不应该仅仅是绿洲的文化。 We are missional outposts.我们missional前哨。

Towards that end, I recommend the following two books, both by Myron Orfield.为实现这一目标，我建议以下两本书，无论是由中山市广鸿orfield 。 Orfield is a social demographer who is from Minneapolis. orfield是一种社会人口统计谁是从明尼阿波利斯。 His first book looked specifically at the Twin Cities, while his second deals with the changing urban landscape nationwide.他的第一本书的期待，特别在双城市，而他的第二个交易与不断变化的城市景观，在全国范围内。

Orfield contends that money isn’t the answer–urban areas will not improve if all we do is increase spending in urban schools and programs. orfield认为，钱不是问题的答案-城市地区将不会改善，如果我们所有做的是增加开支，在市区学校和程序。 Urban schools are often better funded than their suburban counterparts.市区学校往往更好地资助他们比郊区的对口单位。 The problem is the totalizing effects of poverty on a neighborhood.问题是，总计影响的贫困社区。 Orfield recommends creating affordable houseing in suburbs to hold ghetto-ization at bay. orfield建议创造负担得起的houseing在郊区举行聚居区化在湾。

Anyone interested in urban ministry should definitly check Orfield out.有兴趣的人士在市区部一定要检查orfield 。 But so should those who are in the suburbs.但这些应该是谁在郊区。 It is often assumed that issues surrounding poverty and diversity are urban concerns that do not directly touch the suburbs.它往往是假设的问题，周围的贫困和多样性是城市的关注，不直接接触的郊区。 However, the Twin Cities has growing diversity in its suburbs.不过，双城已在日益多样化及其郊区。 We need to start doing church in a different way.我们需要开始做教会在以不同的方式。 As Orfield’s work suggests, if one area of the city has problems, it effects the entire metropolitan area.作为orfield的工作建议，如果一地区的城市有问题，它影响整个都会区。 Churches must become more like the metropolitan council in the Twin Cities–working together for systemic change.教会必须成为更象大都会会在这两个城市工作，共同为系统性的变化。

Money Money Money钱，钱，钱

It is amazing how much of what I’m doing during this phase of the church plant revolves around money.这是了不起的有多少是什么，我做在这一阶段的教会植物围绕着金钱。 We need money for rent.我们需要钱的租金。 Money for my pay.钱为我付出。 Money for posters.钱海报。 Money.金钱。 Money.金钱。 Money.金钱。

The funny thing is, decentralizing into a house church network approach should free up money.有趣的是，权力下放成为一个家庭教会网络的做法，应该免费的钱。 If we are primarily a house church network, then we don’t NEED to rent a space for central gathering.如果我们主要是一个家庭教会的网络，那么我们不需要租金的空间，中央集会。 And we can keep going without much central oversight.我们可以继续进行，没有什么中央监督。 That’s the theory anyways.这是理论anyways 。 Alot of the house churches out there aren’t missional enough.大量的家庭教会有没有missional不够的。 That’s why I decided to have some centralizing elements–for sake of mission.这就是为什么我决定有一些集中的要素-为求使命。 However, I can’t let myself get too attached to those centralizing elements–like facilities and a FT church planter.但是，我不能让自己太重视这些集中要素一样的设施和一个英尺教会播种机。

One of the biggest sources of frustration I’ve seen in the lives of pastors and church planters is the lack of money.其中一个最大的来源感到沮丧我见过，在生命的牧师和教会槽是没有钱。 When too little money comes in, it not only upsets the church planter, since now s/he cannot do the stuff that s/he’d like to do, but it also causes other frustrations.当太少，钱在，它不仅扰乱教会播种机，因为现在他/她不能这样做的东西他/她' d喜欢做，但它也造成其他的挫折。 Frustration that the paycheck won’t be coming this month.无奈表示，薪资将不会来这一个月。 Frustration with the people in the church who aren’t giving.挫折与人民群众在教会里谁是不给。 Frustration that things are out of the church planter’s control.沮丧的事情是驱逐出教会槽的控制。

In retrospect, I would have tried to start out bi-vocationally.回顾过去，我会试图启动了双职业。 I would have also tried to go longer without renting an office space (I got it thinking we’d start doing an ESL outreach out of it right away, but that hasn’t happened yet).我也试着去再没有租用办公空间（我得到它的思想，我们要开始做一的ESL外展出它的权利以外，但没有发生尚未） 。 I would have also spent more time fund-raising.我也花了更多时间筹款。 The more you can do to be less dependant upon internal giving, the better.越多，您可以做的少取决于内部给予，就越好。

Jesus the Apostle [CB]耶稣使徒[立法会CB ]

As a way of tempering my last entry, and as a response to Mark’s question, POOF!作为一种锻炼，我在去年的项目，作为回应马克的问题， poof ！ my latest blog.我最新的博客。
Hebrews 3.1-2 says this: “Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess.希伯来3.1-2说： “因此，神圣的兄弟，谁分享在天堂的呼唤，解决您的思考耶稣，使徒和大祭司的人，我们承认。 He was faithful to the one who appointed him, just as Moses was faithful in all God’s house.” What struck me as unique about this passage is the reference to Jesus as an apostle.他是忠实于一个谁任命他，正如摩西的忠实在所有真主的屋子里。 “什么击中了我，作为独特的关于这段话是参考耶稣作为一个使徒。 But if we believe in the axioms of a missional church, that as the Father sent the Son, so he has sent us, and we remember the true etymology of the word ‘apostle’ as one who is sent, it makes sense to refer to Jesus as an apostle.但如果我们相信，在公理1 missional教会，作为父亲的儿子，发送，所以他已经发送给我们，和我们记得真正的词源字使徒'作为一谁是发送，它使意识，是指耶稣作为一个使徒。 And as a high priest was in many ways the center of political life for Israel, so an apostle was the ambassador of those politics to other nations.作为一个高神父是在许多方面的中心，政治生活中，以色列，因此，使徒是大使的这些政治到其他国家。 Our role as churchmen and churchwomen is to be priests of our city, that is, politicians of the civic life of heaven.我们的角色，作为牧师和churchwomen是要神父我们的城市，即是政客的公民生活的天堂。 But we must also remember to be apostles, ambassadors of the politics of the Way, continuing the mission of Jesus, our apostle and high priest.但我们还必须记住要使徒，驻华大使的政治方式，持续的使命，耶稣，我们的传道者和大祭司。 In this way, I think we ought to redefine church politics.就这样，我认为我们应该重新界定教会政治。

Modelling Early Christianity模特儿早期基督教

Last week I picked up上星期，我拿起 Modelling Early Christianity: Social-Scientific Studies of the New Testament in Its Context模特儿早期基督教：社会科学的研究新约圣经在其上下文 at my local Barnes and Noble used book annex.在我的本地班和崇高的二手书附件。 I enjoy inter-disciplinary examinations of the early Church.我喜欢跨学科考试的早期教会的使命。 I know that it can be dangerous at times to try to put our paradigms onto the early Church, but we all do it unconciously anyways.我知道这可能是危险的时候，尝试把我们的典范，走上了早期教会的，但我们大家都这样做unconciously anyways 。 As long as social scientists are honest in their approach, I am happy.只要社会科学家，都是诚实，他们的做法，我很高兴。

This book is facinating.这本书是facinating 。 There are several chapters dedicated to group formation/dynamics in the early church.有几个章节专门小组的形成/动力学在早期教会的使命。 My favorite chapter looks at the house church as a fictive kinship group and larger church expressions as political action groups.我最喜爱的一章着眼于家庭教会作为一个虚构的亲属关系的集团和较大的教会表达政治行动团体。 Understanding the church in this way can be helpful, for the emphasis is no longer on “discipleship focus” and “evangelism focus”–a distinction that many churches feel forced to adopt.了解教会，这样才能有所帮助，为重点不再是“门徒重点”和“传福音的重点”的区别，许多教会觉得被迫采取。 Instead, the house church is an expression of church as family, and understood as the basic expression of the church.反之，家庭教会是一个表达的教会家庭，和理解为基础的表达教会。 However, I believe there must be more–Christianity is not only a family, but a movement.不过，我相信必须有更多的基督教不仅是一个家庭，而是一种运动。 A political movement (a la Yoder and Hauerwas).政治运动（一香格里拉厂家优化和hauerwas ） 。 This is the apostolic function of the church.这是使徒功能的教会。 The previous post (by Chris Brenna) raises the issue of true politics.前后（由Chris brenna ）提出的问题，真正的政治。 Here is the question I pose, and it is something we need to take seriously:这里是我的问题构成，这是我们需要认真考虑：

How should the church properly understand its function as a political movement? 应如何教会正确认识其功能作为一个政治运动？

Please understand, I am using the word “political” in a very precise way. 请您理解，我用这个词为“政治”在一个非常精确的方式。 For further study, start 再作进一步研究，启动 here 这里 . 。

from guest writer Chris Brenna: the yeast of the Pharisees从客户的作家克里斯brenna ：酵母法利

For a while now I’ve been authorized to post something on this blog, but wasn’t able to decide what my first blog should be.有一阵子，现在我已经授权后一些关于这个博客，但无法决定什么，我第一个博客应该的。 In keeping with my identity as a New Testament studies super-geek, I decided to talk about something Jesus said in light of a new breed of Christian I’ve recently become aware of.在符合我的身份，作为新约圣经研究超级发烧友，我决定要谈的东西耶稣说，在根据新品种的基督教我最近成为知道。 LIBERAL ANABAPTISTS.自由anabaptists 。 This is not a very good term, because some of the people I’ve met that fall into this category aren’t anabaptist and don’t identity themselves as such.这不是一个很好的任期，因为有些人我找到了我认为属于这一类是不是再洗礼派和不认同自己是这样的。 The common characteristic to the species is a combination of moderately liberal political beliefs combined with a belief in personal status as a completely dispassionate observer of national and world events.的共同特征，以物种是一个组合，中度自由的政治信仰结合的信念，个人的地位，作为一个完全冷静的观察员国家和世界大事。 Such a person says she is equally critical of Republicans and Democrats, but if someone prods her to explain her political opinions, she will betray herself as a moderate liberal.这样一个人说，她是同样重要的共和党人和民主党人，但如果有人prods她解释她的政治见解，她会出卖自己作为一个温和的自由。 She may even admit to being ‘liberal,’ but not so vehemently as to necessarily revoke her status as dispassionate.她承认，甚至可能被'自由' ，但没有那么强烈，以一定撤销她的地位，冷静。 You may also be encouraged by such a person to vote, though since she opposes both Republicans and Democrats (ostensibly), your powers of meta-communication recognition need to kick in to determine where your vote should go (jk).您也可以鼓励这样的人投票，虽然因为她既反对共和党人和民主党人（表面上） ，您的权力，中继通信承认需要在揭幕，以确定您的投票，应该去（ jk ） 。
Jesus’ vitriolic response to the Pharisees is often explained by portraying the Pharisees as legalistic and unyielding.耶稣的硫酸回应法利往往是解释，描绘法利作为法律和不屈不挠的。 But we know that the Saducees and the Essenes, two other Jewish sects prominent to the period, were more conservative in many ways than the Pharisees.但我们知道，该saducees和essenes ，其他两个犹太支派，以突出的时期，较为保守，在许多方面比法利赛。 In fact, the Pharisees seem to have been more involved in political life than any other major group, and comparatively more liberal in some respects.事实上，在法利似乎已更多地参与政治生活，比任何其他主要群体，比较自由，在某些方面。 If this is the case, we have to throw out the “legalistic” theory as an explanation for Jesus’ opposition to them and consider that perhaps it was their simultaneous claim to be righteous teachers while failing to remain truly faithful to the Law that Jesus reacted against.如果是这种情形，我们必须抛出的“法律性”的理论作为解释耶稣的反对，他们认为，也许这是他们同时声称自己是正义的教师，而未能保持真正忠实于法律，耶稣的反应相反。 In other words, they presented their own skewed political beliefs as truly Jewish.在其他换言之，他们介绍了自己的扭曲的政治信仰作为真正的犹太人。 It is in this sense that I see no difference between politically inclined Christians pretending to possess no political bent, and Pharisees.这是在这个意义上，我看不出差别，政治上倾向于基督徒假装拥有任何政治一意孤行，和法利赛。

Late Night深夜

Last night, I thought it would be cool to stay out all night with my friends Sam and Jared.昨晚，我还以为它会冷静置身事外所有夜间与我的好友SAM和杰瑞德。 Sam works nights at Minnesota Public Radio, but last night was his night off.山姆工程夜在明尼苏达州公共广播电台，但昨晚是他的夜间起飞。 Or should I say “day” off?或者我应该说“天”小康？ For Sam, the evening is as day.为心，傍晚是一天。 And for some reason I thought it would be a swell idea for me to subvert my regular sleep pattern.和出于某种原因，我以为这会是一个膨胀的想法，我颠覆我经常睡眠型态。 Early in the morning, Jared had to bail…I guess he had to “work” or something the next day.早在上午，贾里已保释…我猜想，他不得不“工作”或一些第二天。 We tried to coax him into staying out all night with us…to hold on until breakfast, but he just didn’t have the grit and determination required我们试图说服他到下榻的所有夜间与我们…举行，直到早餐，但他只是不具备沙砾和决心，需要
I was out until 8:30am.我当时指出，直到上午8时30分。 I just woke up (it is now 1:30pm).我刚才醒来（现在是下午1点30分） 。 I feel like a used up piece of gum–tough, flavorless, and pasty.我觉得像一个用了一块口香糖强硬， flavorless ，和膏体。

However, it was cool to walk around all night chatting.不过，这是冷静的走动，所有夜间聊天。 We need to take advantage of the times when conversation is rich and the company is encouraging.我们要利用这个时候的谈话内容丰富，该公司是令人鼓舞的。 Sometimes we need to re-arrange life in order to enjoy those things that make life important.有时候，我们需要重新安排生活，为了享受这些东西，使生活的重要。 That’s what I did last night.这就是我没有昨晚。 So while my body feels like shite, my soul is refreshed.因此，虽然我的身体感觉就像shite ，我的灵魂被刷新。

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