Energized by a fervent sense of mission, Christians for centuries have worked for social and economic justice throughout the world. For example, in the Twentieth Century, Christians rigorously fought for a more egalitarian society, and in the 18th Century an evangelical revival released the energy of Newton and Wilberforce to subdue the English slave trade. In response to God 's call to create a better world, Christians have always worked for social reform. But the impetus for social change now dwells outside the Church.
The Church - the radix of human existence - is the first representation of God 's creative act in Jesus Christ. Therefore, Christian worship represents the first social reform. Divine worship prepares individuals and communities for social action. But if the praxis of worship contains cultural bias, ignores the disenfranchised, marginalizes children, shuns contemporary musicians, or denies female pastors, how then can the Church honestly advocate for multiculturalism, feed the hungry, picket abortion clinics, criticize unfair labor practices, or rail against sexism. Unless liturgical justice precedes social and economic justice, Christians cannot legitimately race out the church door half-cocked trying to save the world.
Statistically, current practice is not working. As young …show more content…
Families undergo a process of disintegration as they pass through the family life cycle. In order for children to grow, mature, leave home, and eventually form new families of their own, they must individuate from their families of origin and parents must loosen the bonds of unity. Eventually, parents die. This natural cycle of death and resurrection (i.e. God 's creative division) that preserves families, also preserves the Church. But in churches, an unnatural disintegration and breakdown of community has occurred in the wake of irrational congregational attempts at
The Church - the radix of human existence - is the first representation of God 's creative act in Jesus Christ. Therefore, Christian worship represents the first social reform. Divine worship prepares individuals and communities for social action. But if the praxis of worship contains cultural bias, ignores the disenfranchised, marginalizes children, shuns contemporary musicians, or denies female pastors, how then can the Church honestly advocate for multiculturalism, feed the hungry, picket abortion clinics, criticize unfair labor practices, or rail against sexism. Unless liturgical justice precedes social and economic justice, Christians cannot legitimately race out the church door half-cocked trying to save the world.
Statistically, current practice is not working. As young …show more content…
Families undergo a process of disintegration as they pass through the family life cycle. In order for children to grow, mature, leave home, and eventually form new families of their own, they must individuate from their families of origin and parents must loosen the bonds of unity. Eventually, parents die. This natural cycle of death and resurrection (i.e. God 's creative division) that preserves families, also preserves the Church. But in churches, an unnatural disintegration and breakdown of community has occurred in the wake of irrational congregational attempts at