We need to emphasize the unity and basic Biblical principles we share as believers in Christ.
“Denomination” takes on a less-than-ideal sense when one considers its popular use in the lexicon of “Christendom.” “Christendom” is a term that embraces the entire religious terrain that professes any identification – however remote the connection may be – with Jesus Christ. This would include every kind of organism, from the Unitarian Universalist Church, to the various cults that allege an association with Christ (e.g., Christian Science, the Watchtower movement, etc.).
The study of sacred liturgy is to be ranked among the compulsory and major courses in seminaries and religious houses of studies; in theological faculties it is to rank among the principal courses. It is to be taught under its theological, historical, spiritual, pastoral, and juridical aspects. Moreover, other professors, while striving to expound the mystery of Christ and the history of salvation from the angle proper to each of their own subjects, must nevertheless do so in a way which will clearly bring out the connection between their subjects and the liturgy, as also the unity which underlies all priestly training. This consideration is especially important for professors of dogmatic, spiritual, and pastoral theology and for those of holy scripture.
Sunday school is more content-centered and less experience-centered. Evening youth groups are more experience-centered than content-centered. Because our understanding of education in general is so content-centered, we sometimes forget about the power of learning that comes through fellowship and shared experiences. Sunday evening youth groups often exert as much, or more, impact on the spiritual development of youth than does content-centered learning by itself.
Examining the New Testament, Newbigin simply did not find there the same concern for results or anxiety about numbers that characterizes Church Growth thought. Paul, he pointed out, never agonizes about results. Instead, in one of his most profoundly missiological passages, he speaks of salvation in eschatological terms and suggests that no one is perfect until the end. God “has consigned all people to disobedience in order that he may have mercy on all.” (Romans 11:32-36). It is then, says Newbigin, that “the fathomless depths of God’s wisdom and grace will be revealed.” Meanwhile, “creation groans in travail.” (Romans 8:22). Thus, Christians should be neither anxious about their failure or boast about their success, but should faithfully witness “to the one in whom the whole purpose of God for cosmic history has been revealed.” Newbigin preferred to speak of the “logic of mission,” predicated on the truthfulness of the message as one that cannot but be proclaimed. We do not control the result. This is the Holy Spirit’s task. Some people may join the church, others may respond in ways that are invisible to us.
