Teaching the members gospel-oriented ecclesiology helped them understand that the vision of the church is gospel-oriented. The third goal was to increase knowledge and motivation for unity in the church through a multi-week teaching session. Since there is One Holy Spirit, the church must be one body.5 This logic legitimizes the unity of the church.
Second, the unity of the church is motivated by the next threefold unity consisting of one Lord, one faith and one baptism (Eph 4:5). The unity of the Church is the strong impulse of the Father, Son and Holy Spirit. The apostles involved more people to delegate some of their responsibilities53 to resolve the grievances of the Hellenists – the minority in the church.
Functional diversity is God's purpose to form a perfect unified church body. Negative views of the immediate past generations about the future can be detrimental to the future of the church. Emerson, Dream People: Multiracial Congregations in the United States (Princeton, NJ: Princeton University Press.
Five out of six deacons in the church accepted an invitation to the BGOE class. I also reached out to the only interracial couple in the church and explained the purpose of the curriculum. The curriculum has been developed based on the thesis and the study of chapters 2 and 3 of this project.
I avoided using more than three points in the outline for clarity of the lesson. Citations, direct or indirect in the curriculum, were footnoted to ensure teaching credibility.
Would Do Differently
UNITY OF THE CHURCH IS GOD’S CALLING
Outline
The calling was not given to individuals, but to corporate believers since the conjugation of the verb "called" (Eph 4:4) is second person plural. Gentiles were without God and lived without "hope" (Eph 2:12) and were strangers to the covenants of the promise of Israel. Therefore, the work of the Spirit is to seal the hope of believers for the completion of their future inheritance in the last days (Eph 1:13-14).
The Son and Church unity (One Lord, One faith and One baptism, Eph 4:5) o The two distinctive entities of the community of the church—one faith and. This one faith must include the core beliefs such as salvation of the saints through the blood of Christ (Eph 1:7), resurrection of the. One Lord is the reason of one faith, and one faith is publicly confessed through baptism.
A baptism is an expression of a belief in a God; thus, the second trinity raises the call from the Triune God for the unity of the church. The fatherhood of God is extended to the whole universe here affirming the transcendence and immanence of God.8. Lincoln aptly states: "When the Church fails to maintain and express unity, it fundamentally undermines the credibility of its faith in one God."10.
So we cannot possibly cherish a unity that pleases God if we deny the doctrine of the Trinity or if we have not personally come to know God the Father through the.
CONGREGATIONAL UNITY TRANSCENDS CULTURAL AND
Outline
Both' is suggested to be understood more as two spatial regions than as a group of two people. Jews and Gentiles were separated by a wall, as if they were separated into two physical places. The dividing wall” may be the physical wall that separated the court of the Gentiles from the rest of the temple in Herod's temple.6 Gentiles were not allowed to enter beyond the wall because beyond it was considered more holy.7.
The law was a fence; Keeping the law was a way to prevent the Jews from being influenced by the culture of the Gentiles.9 o Putting aside the enmity. Kent Hughes, Ephesians: The Mystery of the Body of Christ, Preaching the Word (Wheaton, IL: Crossway Bruce, Colossians, Philemon, and Ephesians, 299. Bock recognizes the problem of the Jerusalem church: growth of an ethnically diverse church was difficult to manage.”14.
EM is also inherently smaller in size than KM in current Korean churches, which resembled the Jerusalem church. The apostles involved more people to delegate some of their responsibilities16 to resolve the grievances of the Hellenists – the minority in the church. 12 David Peterson, The Acts of the Apostles, The Pillar New Testament Commentary (Grand Rapids: William B. Eerdmans.
Peterson notes that the church appeared to "adjust its procedures, change its organizational structure, and develop new positions of responsibility" to remedy the problem.18.
CONGREGATIONAL UNITY TRANSCENDS FUNCTIONAL DIFFERENCES OF MEMBERS
Outline
Dunn notes, "The point is that the body is one, not in spite of its diversity, but is only one body by its diversity; without that diversity, the body would be. When we can assess ourselves with sober judgment, we can recognize others with a renewed view whereby believers perceive that all gifts are essential to the whole body and are equally regarded by God. Each member is instructed to see the diversity of his calling and gift as a means of fashioning the one body in harmony.
Each member is called to a certain work according to different functions, not as more important or less than other functions, but as unique and special functions. These seven gifts are not an exhaustive list because 1 Corinthians and Ephesians 4:11 also catalog the gifts.11 There are many countless different functions by which God blesses the church by His grace. Let all things be for building up.” Dunn connects this verse to show some of the improvisational functions, such as the Spirit-inspired charisms that come together to build up the church.
Functional diversity can be a boon to approaching ethnically open-minded people in the neighborhood, as well as Korean immigrants. Functional diversity is the resource given to the church and should be used to unite the church.
OVERCOMING GENERATIONAL TENSION THROUGH INTER-GENERATIONAL EFFORT
Outline
Menconi calls this trend the church-within-the-church approach and says it is counterproductive and further divides an already fragmented society. 7. Churches must recognize that younger generations can easily believe that everything new is right, while everything old or traditional is wrong. 8 The younger generations will not have good role models, or even deficient models where they can learn from past mistakes. Sbanotto and Blomberg describe them as "manipulative, charming, blameworthy, attention-seeking, persistent, people-oriented, natural salespeople, precocious, charming, loving, like surprises."12 They are trying to understand their dreams, to find spouses and find answers. on questions of faith.
Xers may be less tolerable by and by Baby Boomers and Millennials as they are close. However, Baby Boomers can be tolerant of Millennials and vice versa because they are not close. Millennials must wait their turn to help shape the future of the church.14 Churches must acknowledge such fundamental tensions in order not to risk losing younger generations.
When ten fourteen-year-olds are grouped together, they form a 'Lord of the Flies' culture. The younger generation is preparing to contribute to society as adults; they study, learn and experience life. Although they don't have much under their control, they begin to make progress in influencing life with their perspectives.
The mature generation rules in the sense that it is their worldview that dominates in society, business and life.
INTER-CULTURAL EFFORT TO PREPARE FOR RISING MULTI-CULTURAL TREND
Outline
Immigrant parents who reject interracial marriage will not be willing to welcome multiracial and multicultural families into the church. The Mistakes of Cross-Cultural Efforts in Ethnic Churches on The fear of the church becoming too American. Old church politics make it difficult for the Americanized generation to enter church leadership.
We don't see any differences between us." Culture blind Korean churches make EM follow the dominant culture of the church. Garces-Foley believes that when unity is overstretched without cultural awareness, the church will become homogeneous only through assimilation with increasing bitterness from the minority group.7. 4 Kathleen Garces-Foley, Crossing the Ethnic Divide: The Multiethnic Church with a Mission (New York: Oxford University Press, 2007), 62.
-Foley defines tokenism as "the policy and practice of superficial gestures towards the inclusion of members of a minority group."17. Angie Hong defines it as “the ability to. maintain an interpersonal attitude that is oriented towards others in relation to the aspects of cultural identity that are most important to the person."19. o Pay attention to invisible cultural differences. -Foley says that those in the majority group can easily assume that their practices are normative.20.
All cultures must be respected in the church so that all cultures can be reached.
OVERCOME TYPICAL BARRIERS THAT ETHNIC CHURCHES FACE
Outline
Steve Kang, "Measuring the Health of Our Households," i Cha, Kang og Lee, Growing Healthy Asian American Churches, 207. 10 Helen Lee, "Healthy Leaders, Healthy Households 1: Challenges and Models," i Cha, Kang, og Lee, Growing Healthy Asian American Churches, 65. 11 Nancy Sugikawa og Steve Wong, "Grace-Filled Households," i Cha, Kang, og Lee, Growing Healthy Asian American Churches, 23.
16 Peter Cha in Grace May, »Gender Relations in Healthy Households«, v Cha, Kang in Lee, Growing Healthy Asian American Churches, 166. 18 Helen Lee, »Healthy Leaders, Healthy Households 2: Practices and Values«, v Cha , Kang in Lee, Growing Healthy Asian American Churches, 89. Razmerja med spoloma v zdravih gospodinjstvih.« V Growing Healthy Asian American Churches, uredil Peter Cha, S.
Measuring the health of our families.” In Growing Healthy Asian American Churches, edited by Peter Cha, S. Healthy Leaders, Healthy Households 1: Challenges and Models. In Growing Healthy Asian American Churches, edited by Peter Cha, S. Healthy Leaders, Healthy Households 2: Practices and Values.” In Growing Healthy Asian American Churches, edited by Peter Cha, S.
Households of Mercy and Justice.” In Growing Healthy Asian American Churches, edited by Peter Cha, S.
