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The public calling of the church

This article explores the relevance of the neo-Calvinist tradition in contemporary society, discussing its potential impact on issues such as asylum seekers, cultural wars, and social responsibility. It examines the complexities and complications of this approach and suggests ways for renewal through dialogue and practical implementations. The example of Bethel Church and the concept of counterculture for the common good are also discussed.

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The public calling of the church

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  1. The public calling of thechurch Consideringthevalue of theneo-Calvinisttraditionfortoday

  2. Introduction (a) • Bethel church • continuingworshiptoprotectArmenianasylumseekers • Growing attention in reformed/evangelicalchurches • Postchristian West: culture war or new locus in ‘civil society’ – new politicalspearheads • Non-Western: increasingnumbers–socialresponsibility–transformativeKingdom (Lausanne, Wright) • Interest in neo-Calvinism (Kuyper, Bavinck)

  3. Introduction (b) • Outline • 1. The neo-Calvinist approach • 2. Complications • 3. Renewalthroughdialogue • 4. Hints towardspractice

  4. 1. The neo-Calvinist approach • Intriguing paradox of appreciation • Kuyper: convincingandstimulating • GoodcreationunderChrist’s Lordship • Sphere-sovereignty (state, church) • Competingworldviews - equalrights • Principledpluralism • Motivationandmethod • Culturalmandate • Church as organism (organizations) • Common grace • restrainingsin - relativegoods • possible cooperation andconcensus

  5. 2. Complications • 1. 19th century Dutch Christian context • A. Silent Christian majorities • B. Common grace (goods) contingent • C. ‘Worldview’ does not fit postmoderns • 2. Unintendedinternalsecularization • Christian organizations as gangway • 3. Resentmentwithin society • Opposingmoralistic Christian power • 4. Lack of eschatology–christology • Building God’scomingkingdom?

  6. 3. Renewalthroughdialogue (a) • Dialogue partners • (despite Kuyper, Schilder, Douma) • Augustine: twoantitheticalyetcoexistingcities • Hauerwas: churchandworlddistinct • Non-Western churches: contexts • Church as future society • Not ‘usefulstructure’ of Civil society • AnticipatoryKingdom lifestyle • Hospitableandblessing

  7. 3. Renewalthroughdialogue (b) • Heavenly–earthly homeland • Common goods • Adaptation (no destabilization) • Nottransformingintokingdom • More modest public aims • Sometimes indirect reflections of the gospel • Gender, slavery, monogamy, human rights, civilliberties, care forvulnarable…

  8. 4. Hints towardpractice (a) • Not Christian organizations/ FBO’s • Twoalternatives • 1. Churchitself (Bretherton) • Housing London – Credit crunch N Carolina – Jungle Calais – Streets Baltimore • 2. Instructed Christians (Keller) • Formationfor life-spheres (Wall Street, artists) • Counterculture forthe common good

  9. 4. Hints towardpractice (b) • Organicchurch in new ways • Existinginstitutionalchurch community • Informal ad hoc communities of Christians • Schools, companies, government offices • Common goodforanappartment building (Venlo) • The example of Bethel Church • Antithesis betweentheTwocities • Counterculture forthe common good • Traces of power … • Instrumentalized worship

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