Conviction of Things Not Seen , livre ebook

© 2002 by Todd E. Johnson
Published by Brazos Press a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.brazospress.com
Ebook edition created 2012
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means for example, electronic, photocopy, recording without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
eISBN 978-1-4412-1518-5
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
Scripture is taken from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission.
To Robert Webber
Amicus Dei, Amicus Ecclesiae
Now faith is the assurance of things hoped for, the conviction of things not seen. Hebrews 11:1
Contents
Cover
Title Page
Copyright Page
Dedication
Foreword Timothy Weber
Introduction Todd E. Johnson
1. Merging Tradition and Innovation in the Life of the Church Constance M. Cherry
2. A Rose by Any Other Name Lester Ruth
3. Disconnected Rituals Todd E. Johnson
4. Beyond Style John D. Witvliet
5. Journeys of Faith Ruth A. Meyers
6. Ritual and Pastoral Care William H. Willimon
7. On the Making of Kings and Christians Rodney Clapp
8. Rich Treasure in Jars of Clay Mary E. Hess
9. Promises and Problems of a Multiethnic Church Kathy Black
10. Denominations in the New Century Gilson A. C. Waldkoenig
11. Visual Christianity Robert K. Johnston
12. Penetrating the World with the Gospel Donald G. Bloesch
13. Robert Webber Dennis Okholm
Notes
Bibliography
Contributors
Foreword
Webster’s Third New International Dictionary defines festschrift as “a miscellaneous volume of writings from several hands for a celebration, especially one of learned essays contributed by students, colleagues, and admirers to honor a scholar on a special anniversary,” and so this book is a collection of writings by different people to honor Robert Webber, one of the leaders of worship studies and renewal. As with other festschrifts , this one contains many voices, not just one; it has many themes, but no single plot line. Nevertheless, all the essays do seem to share a common assumption: if it is going to carry out effectively Christ’s mission in the world, the North American church must think carefully about what it means to minister not only in a new century but also in a new culture. Each essay in its own way invites readers to look at things from a new perspective.
Bob Webber is a man who thrives on new perspectives. I first met him in the late 1970s, not long after Common Roots was published. I was a relatively new assistant professor at Denver Seminary when Bob came to campus to lecture on themes from his book. As often happens to instructors with little seniority, I was assigned to be Bob’s “go-for” during his visit. I picked him up at the airport, drove him between hotel and seminary, and made sure he was where he was supposed to be. I was also responsible for introducing him before his first lecture. I had been provided his bio, so I worked hard to do him justice. After recounting his many degrees and his teaching experience at Covenant and Wheaton colleges, I sat down in the front row and momentarily focused my attention on getting my note-taking materials ready. Suddenly from behind me I heard a gasp from the audience. I looked up to see Bob Webber standing on top of the desk/lectern. Neither I nor anyone else in that audience had expected such acrobatics from a theology professor, but there Bob stood, perched high on the desk looking down at our upturned and incredulous faces. Once he had everyone’s attention, he made his point: “Sometimes you just have to put yourself in another place to see things from a different point of view.” (Ten years later I watched Robin Williams pull off a similar stunt as the innovative teacher in the film Dead Poets Society .) Here, clearly, was a theologian who could command and keep one’s attention.
Our paths did not cross again for two decades, though it was easy to keep track of Bob’s comings and goings in the academic world. Bob wrote a number of books on Christians living in a secular and a highly politicized world, but mostly he followed the theological trajectories in Common Roots: evangelical religion is anything but monolithic, but has been shaped by a rich diversity of traditions, and to be authentic, worship must be rooted in the church’s historic beliefs and practices, no matter where or when it takes place. I watched Bob forge a new trail in worship studies, publishing book after book on the subject. In the process, he became a sought-after guest lecturer and adjunct professor and kept up an exhausting schedule of workshops and conferences.
Bob and I finally reconnected in the late 1990s, after I became dean at Northern Baptist Seminary. When I arrived, I discovered that Bob already had well-developed Northern ties. His Baptist minister father was a Northern graduate, and for almost twenty years, Bob himself had been an adjunct professor at the seminary, teaching occasional courses in early church history, theology, and worship. Then, in the early 1990s, he became the lead professor in Northern’s new doctor of ministry in worship degree program.
When the William R. and Geraldyne B. Myers Professor of Ministry chair became available, the seminary did not have far to look for its ideal candidate. Could we induce Bob to come to Northern to direct a new master of arts in worship and spirituality program after he had been so long at Wheaton? In the end the answer was “yes.”
Bob has been a wonderful addition to Northern Baptist Seminary. He has become a valued colleague, a popular and provocative teacher, and a mentor par excellance . Bob’s appointment as an endowed chair came with a reduced teaching load, affording him the time to get some more writing done. Amazing as it seems, Bob’s productivity has become even more prodigious since he joined us.
As dean, I am delighted to report that Bob has more than met our expectations. In almost no time, he established himself as an important partner with the rest of us in our ongoing conversation about the kind of future we envision for theological education and for the church at large. It does not take long to find out what Bob believes in and what keeps him up at night. He believes that the renewal of Christian worship must be rooted in serious biblical, theological, and historical study, not the latest fad or the flashiest tricks of technology. He believes that it is possible to survive the “worship wars” in local congregations with “blended worship” practices. He is convinced that postmodern people think and experience reality differently than their parents or grandparents did and that ministry and worship must adjust accordingly. He has a deep interest in changing the way we educate future religious leaders so that they can minister effectively in the world as it is and not as it used to be. Most fundamentally, Bob is convinced that the answers to our present and future questions about worship may be found in the church’s past, in what he calls “ancient-future faith.” He sees in the rising generation a deep longing for worship that moves them toward a transcendent experience of God that is also deeply rooted in corporate experience. It is in the “premodern” interaction with symbols and creeds and in the new application of the early church’s strategy for bringing pagans into the family of faith through the catechumenate that postmodern people will find their questions answered and their longings satisfied.
This festschrift reflects the agenda of Bob’s own work: envisioning a ministry that is historically rooted and future focused. The themes that engage him are easily found in the essays that follow. For example, in one way or another, most of the essays address the demands of doing ministry in a post-everything world. It is now common to characterize our times as post-Constantinian, post-Enlightenment, postdenominational, post-Christian, and, of course, postmodern. As a descriptor, “post-” has its limits: we often use the prefix when we think we know where we have been, but are not at all sure where we are now or where we are going. In other words, we call something post- when we do not know what else to call it. Furthermore, these terms can be quite misleading if the people who use them think that the old world has in fact neatly and totally given way to the new. While it is true that signs of postmodernity abound, much of modernity remains. Expressive individualism has not been replaced by communal values, not all metanarratives have disappeared into obscurity, intuition has not completely overwhelmed the claims of science, and not everyone has jettisoned their commitment to cold logic and linear thinking. “Moderns” and “postmoderns” often inhabit the same educational and political institutions or live under the same roof, as baby-boomer parents of Generation-Xers are bound to discover.
Each of the contributors to this volume brought their own particular expertise to these issues, acknowledging the historical roots of Christianity as well as its ever-changing context. Todd Johnson’s chapter shows how Willow Creek Community Church’s distinctive strategy grew out of the changing youth ministry paradigms within the evangelical movement after World War II. Johnson shows what happens when evangelism, catechesis, and worship are not connected in the life of the local church. Kathleen Black’s contribution is a fascinating study of how hard it is to create a single new and shared story when separate ethnic and cultural stories already exist and the necessary challenge of accommodation. Gilson Waldkoenig examines the new forms that denominationalism