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Guide Incarnational Ministry: Planting Churches in Band, Tribal, Peasant, and Urban Societies

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  • Cart 0 items. Toggle navigation. Stock photo. Search Results Results 1 -9 of 9. Hiebert; Eloise Hiebert Meneses. Baker Academic, Excellent customer service.

    Planting Churches in Band, Tribal, Peasant, and Urban Societies

    Prompt Customer Service. Grand Rapid: Baker Publishing Group, Light grey and colour pictorial covers. Bright, tight and clean. No owner name or internal markings. Nothing detached and nothing philosophical.

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    Nothing less than insuperable kindness from the heart and by the hand of the Almighty. Yet despite its singularity, the once-for-all, non-repeatable character of the incarnation has in recent years suffered challenges—for reasons that might initially appear innocuous. After all, what could be more compelling than being like Jesus to others? Jesus incarnated.

    So should you. Incarnational ministry provides the key to relevance. Evangelicals, especially those involved in youth ministry stateside and those engaged in world missions, found in the incarnation a powerful paradigm for relational and cultural connection. Study people and culture—know them, become as much as is possible like them. Resistance to the gospel may stem more from our cultural cluelessness than from spiritual rebellion. With self-advancing creativity and cultural sensitivity as the new norms, no wonder the incarnational ministry paradigm caught the evangelical world by storm.

    This fury has, in many circles, hardly waned. Converging features in the evangelical and missiological worlds fuel a relentless pursuit of relevance, engagement, incarnation. With eyes upon meeting diversity and cultural disparities in each ministry context, success possesses a recalibrated and always recalibrating measuring stick. Ministry occurs when I incarnate. Missional relevance depends upon my fruitful impersonating of the incarnation.

    Incarnational Ministry: Planting Churches in Band, Tribal, Peasant, and Urban Societies

    Lost on many is that by turning the incarnation into a model of ministry, we forfeit the real import of the incarnation itself. Turning the incarnation into our task rather than a redemptively critical, divinely accomplished act effectively disembodies the incarnation! According to Scripture—from Simeon to Paul, the incarnation is an act carried out by the God of heaven, once for all. It is non-repeatable for theological and historical reasons.

    God never directs his people to recapitulate the incarnation!

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    After all, how could that which is flesh become more flesh? The incarnation involves God becoming man. The move is from heaven to earth, from divine to human, from heavenly glory to earthly humiliation. Incarnate translation is not merely cross-cultural. Almighty God in heaven personally intrudes into time and space. Incarnation, in fact, occasions a move of colossal, trans-spherical proportions: the appropriation of human flesh by the Eternal Son of God! As the work of God, it cannot be repeated by man. As the redemptive work of God, it need not be repeated at all.

    Therefore, the incarnation was an historical event, which offers no pattern, no metaphor, and no mere motivational plea. Despite their familiarity, these words get brushed by to our own hurt. The enfleshment of the Son of God is no apparition, no philosophical abstraction or empty conception.

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    God actually sent his Son as a man. Jesus did not merely appear to have flesh, but he became flesh and thereby lived among us John The theology of the incarnation then involves pre-existence—that is, before Jesus was born, he was eternally the Son of God. Enfleshment did not inaugurate his existence, but it changed his existence forever.