Archive for christianity and culture

The “Unsuccessful” Church

By all modern measures, the little church would be considered a failure. It never grew past 50 in attendance. Its demographic was always heavy on the seniors, with only a handful of people under the age of 25. For twenty years the church gathered in a rented facility, a youth centre, and all of the church’s belongings, from the pulpit, to the collapsible communion table, to the hymnals and coffee supplies, fit snugly into a tiny closet. (People used to joke that the little church would be ahead of the game if Christians became a persecuted minority in Canada because it could be packed up in less than fifteen minutes) In the last decade, the church began to die, literally. Every year at least one member went to be with Jesus. With the majority of the members being retired and on fixed incomes, the church operated on a lean budget. As the congregation shrank, the pastor offered to drop down to part-time status to help on expenses. More than one person asked the pastor why he kept ministering there; it wasn’t like he was making a ton of money as a full-time pastor, and now as a part-time pastor he was making bread-crumbs. His response, every time, was so long as people kept showing up, he would continue to pastor. This was a pastor that took joy in ministering to seniors, and in the ever-increasing race for “families and young people” more and more churches were neglecting their elders. This pastor wouldn’t do that to them. Seniors needed pastoral care just as much as young families.

The church was eventually dissolved. 20 years of ministry and it died. It was merged with another tiny congregation.

“Unsuccessful.” Or was it?

It was the church that I was discipled in. While I was saved through a large Pentecostal youth ministry, it was this tiny, dying church that took me under its wing and helped me grow in the faith. The pastor’s wife picked me up from home every Sunday morning, and drove me to church. I learned about being a Christian, and a woman, and a servant during those car rides. I didn’t say much, but I just listened as the pastor’s wife ministered to me through the stories of her life experiences. I learned about serving by helping to set up the rows of chairs every morning, by placing a hymnal and bible on each chair, by helping to put everything away at the end of the service. I learned about suffering and struggle as I prayed with members who were suffering from cancer, dementia, or the loss of a spouse. I learned about joy as I shared in the celebrations of 50th wedding anniversaries, birth announcements of grandbabies and great-grandbabies. It was in this church that I was baptized. It was in this church that I got to cut my teeth on leading worship and preaching. It was by this pastor that I was married, and that my first child was dedicated to Jesus.

The church may be gone, and church growth experts would say that it was an “unsuccessful” church, but they would be wrong. It’s not about numbers.

It’s about proclaiming Christ crucified and resurrected.

It’s about faithfulness.

It’s about service.

It’s about obedience.

It’s about caring for one another and discipling each other.

It’s about changing lives.

And that’s what this church did. It changed the lives of seniors who would have otherwise been forgotten by larger churches. And it changed my life. I learned about the long road of the life of faith, a life that is marked not by successive mountaintop experiences, but by the slow and steady walk of decades of faithful discipleship.

 

Tips for Practicing Lectio Divina as a Student at a Christian College

It is a hazard that is inevitable for biblical studies/theology students: the more you study Scripture as part of your program, the more devotional reading of Scripture plummets. Sometimes it takes years after graduating for the practice of daily Scripture reading as a spiritual discipline to be reincorporated into a student’s life.

A few years ago, a friend recommended Lectio Divina as an exercise for me to try to reclaim devotional reading during my studies.

Lectio Divina is comprised of four components or stages:

Lectio – reading – What does the text say?

Meditatio – meditation – What is Jesus saying to me in and through this text?

Oratio – prayer – What do I want to say to Jesus about this text

Contemplatio – contemplation – How will this text shape/change me?

 

I tried it. Over and over, I tried it. And I failed horribly. I could never get past the “lectio” stage. I would read the text and begin mulling the exegetical issues. I’d think about parallel passages. I’d think about different scholars’ opinions on the interpretation of the text.

 

After a year of trying and failing to practice lectio, I realized that maybe I needed to tweak my approach. I didn’t change stages, but instead I worked on changing the environment of the stages.

 

  1. I chose a different translation than what I used for my studies. For class and papers, I use the NASB. For lectio divina I chose a different translation, usually a more contemporary one. This helped separate this exercise from the daily exercise of studying Scripture as a part of my program. For the most part I would use something like the NLT, but sometimes I would experiment with a paraphrase like The Message.
  2. I chose a different space to read. Instead of doing lectio divina in the same place where I studied and wrote papers, I would find a place where I could assume a less academic posture. Instead of sitting at a table or a desk, I would sit in an oversized chair. Sometimes I would find a closet or a corner away from busyness.
  3. I chose a different text. If my coursework was focused on the Old Testament, I would choose a NT text for my lectio reading. If my theological work was focused on Christology, I would choose a passage of Scripture that was about ecclesiology or pneumatology.
  4. I asked someone to pray for me. They didn’t need to be praying at the same time that I was doing lectio, but knowing I had someone interceding and praying that the Word would speak through the word helped especially if I found myself struggling in the oratio stage.
  5. I limited how often I practiced lectio divina. Sometimes it was only once a semester. Sometimes it was once a month. But in limiting how often I practiced it, it made the act and time of lectio divina sacred, focused and purposeful.

Christians and Game of Thrones

How should Christians interact, respond to, or embrace pop culture? It’s a question that I wrestle with regularly, given that my interests include not only theology but also science-fiction.

And let’s face it, there are good ways and bad ways to interact with pop culture. Take Game of Thrones for example. The Song of Ice and Fire series is fantastic (even if I do have squabbles with the quality of A Dance with Dragons), and HBO has translated the novels into a highly successful television series. How do Christians, who appreciate the novels, respond to the television series especially given HBO’s propensity to “sex it up”? Not all of us are comfortable with the graphic sexual content of the show, and yet we still understand that there is something powerful to the narrative of the television series that cannot be ignored.

There are a plethora of examples of Christians responding to Game of Thrones (be it the novels or the television series) well, with thought, reflection and respect for the world that Martin has created. Here are just a few:

A Morally-Complex Game of Thrones

Ben Witherington’s review of Season One

My posts can be found here, here and here.

But then, every once and a while you come across an example of how not to interact with Game of Thrones. Take the article at Christianity Today. Jonathan Ryan attempts to contrast Game of Thrones and The Lord of the Rings. Which is fine, so long as it is recognized that they are two very different worlds and worldviews. The problem comes when Ryan tries to compare Tyrion Lannister to Gollum:

Martin paints this grimness in the portrait of Tyrion Lannister. Tyrion is a small and deformed figure born to a powerful and noble family in Westeros. Years of poor treatment and outright abuse leads Tyrion to drink more and more deeply from the corruption around him.If you’ve read Lord of the Rings, you can’t help but compare Tyrion to Smeagol, the hobbit who becomes Gollum after becoming corrupted by Sauron’s ring The difference comes in Frodo’s attempt to redeem Gollum. That attempt has no parallel in Martin’s world, nor is there anything like Gandalf’s admonition to treat Gollum with kindness. Tyrion has no Frodo, and he never will. No one reaches out to him; no one tries to save or redeem him.

Ryan fundamentally misunderstands and misconstrues the character of Tyrion. In fact, I would argue that Tyrion is in fact one of the most honourable characters in Westeros, with the understanding that the rules of morality in A Song of Ice and Fire are very, very distinct from the rules of morality in something like The Lord of the Rings. Indeed, it is this honour-in- spite-of-all-he’s-been-through that makes Tyrion one of the more beloved characters to readers (and viewers). The same endearment cannot be said of Gollum.

In trying to compare Tyrion to Gollum, the author overlooks all the good things that Tyrion has done. (There is now a note at the bottom of the article that the article removed an important plot point from the article because it would be a “spoiler” to those who are new to the series, but even eliminating discussion of the plot point does not mean that at this point in the TV series Tyrion fits well with Gollum).

CS 65 Friday 22nd October 2010First, a few comparisons. Gollum was consumed by lust for the ring. And it was this lust that transformed him into a hideous monster. Tyrion was broken and starved for affection because he was born deformed. His brokenness did not transform his appearance, but instead, his appearance and neglect actually gave him space to better see the complex politics of the world for what they were. Tyrion’s deformity meant that people left him alone, and underestimated him, and he used that to his advantage to study and to learn and to influence events in the kingdom (even if it was often only behind the scenes). For Tyrion, it’s not about gaining power, which is the drive of the rest of his family. Indeed, Tywin’s and Cersei’s quests for power are so single-minded that they don’t actually understand the bigger picture beyond their own ambitions. Gollum’s solitude, on the other hand, led to a devolution and little understanding of the world around him.

So what are some of the “noble” things that Tyrion does? (while I will try to remain vague, it should be noted that for some people, what follows might constitute spoilers).

Tyrion befriends Jon Snow. He rescues Sansa from a fate worse than death if she were to stay in King’s Landing. He protects the kingdom from Joffrey, by reining him in as best he can.

Does Tyrion do awful things? Yes. But while they are not inexcusable, they are understandable. Yes he kills two people close to him. But his action does not come from some kind of bloodlust, but rather from the raw emotion of being deeply betrayed and emotionally abused.

And as for Ryan’s suggestion that Tyrion has no Frodo, I would suggest that Tyrion does in fact have a Frodo, she just hasn’t been introduced in the television show yet (and I worry that she’ll be one of the characters that HBO drops in their attempt to streamline the novel). By the last novel, Tyrion is definitely on a redemption arc, as much as there can be a redemption arc in Martin’s universe.

If anything, Tyrion is the most human of all the characters in Martin’s universe, and I would suggest that the character of Tyrion could be a reflection and a jumping off point for discussing Christian understandings of the human condition, both in its brokenness and its value despite its brokenness.

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Review: Did The First Christians Worship Jesus?

Did The First Christians Worship Jesus? is a continuation of an ongoing academic discussion on the nature of early Christian worship, between Larry Hurtado, Richard Bauckham and James Dunn. In this work, written at a level suitable for the general readership, Dunn notes that he does agree in principle with the writings of Hurtado and Bauckham, but that in this volume he wants to wrestle with those passages that seem to contradict the idea that the early Christians worshipped Jesus. If in fact the early Christians were hesitant to worship Jesus, Dunn believes that it is important to stop and ask why this is.

Dunn explores this by asking five primary questions: 1) What is worship, and does worship define God? 2) What did worship involve? 3) How was God’s self-revelation understood in biblical Judaism? 4) Was Jesus a monotheist? 5) What did Jesus’s exaltation to the right hand of the Father mean to the early Christians?[2] Dunn’s thesis is that, in the early Church, the worship of Jesus was not an alternative to the worship of God, it was a way of worshipping God. More precisely, the worship of Jesus was (and should be) wholly Trinitarian; that is, “Worship of Jesus that is not worship of God through Jesus, or, more completely, worship of God through Jesus and in the Spirit, is not Christian worship.”[3]

Dunn argues that the original question, “Did the first Christians worship Jesus?” is too narrow, and when taken at face value it should be answered in the negative. Better questions to ask, Dunn suggests, are “was the earliest Christian worship possible without and apart from Jesus?”[4] and, “did the first Christians include Jesus within this restricted worship, or did they somehow loosen the restrictions?”[5] Dunn is attempting to guard against the possibility of Christomonism, or in his words “Jesus-olatry”, wherein the worship of Jesus replaces the worship of God.

This book, while written at an easily-accessible level and marketed to the general Christian public, makes the reader feel like they have walked into the middle of a conversation without any prior context of the conversation. As well, because Dunn states that he is in agreement with Hurtado and Bauckham, the subtle arguments that he is making in relation to their broader conversation will probably be lost on those who have not fully followed the conversation. As such, Larry Hurtado’s review[6] helps to guide readers in understanding the broader conversation, as well as pointing out the strengths and weaknesses of Dunn’s argument.

From a theological perspective, Dunn’s book is useful because he affirms and wants to ensure that all discussion of Christian worship is Trinitarian in nature. At the same time, the question needs to be asked if Dunn’s fear of “Jesus-olatry” is overblown. An examination of the Patristic development of Christology, even though it is extends beyond the first century data that Dunn is analyzing, would be useful to explore, particularly some of the early writings of Justin Martyr and Tertullian, to see if the worship of Jesus actually displaces the worship of God the Father. (Though space does not permit, I would argue that the development of the doctrine of the Trinity prevents this from occurring). That being said, Dunn’s worry about “Jesus-olatry” does not warrant criticisms that Dunn is undermining the foundations of Christian orthodoxy with his scholarly examination of the biblical texts.[7]



[1] James Dunn, Did the First Christians Worship Jesus: The New Testament Evidence (Louisville: Westminster John Knox Press, 2010).

[2] Ibid., 6.

[3] Ibid.

[4] Ibid., 58.

[5] Ibid., 60.

[6] Larry Hurtado, review of Did the First Christians Worship, by James Dunn, Journal of Theological Studies 61 (2010): 736-40.

[7] See for example, Paul Owen, review of Did the First Christians Worship Jesus? The New Testament Evidence, by James Dunn, Journal of the Evangelical Theological Society 54 (2011): 645-47.

Theology Round-Up

Theology Round-up will return at the end of April. I’ve taken a fast from blogging, not for spiritual reasons, but for “life has been way too busy” reasons. Between my internship, starting my first chapter of my thesis, and the death of our car, this month has been crazy to say the least. Regular blogging will resume tomorrow.

In the mean time, enjoy this clip of Karl Barth talking about the Confessing Church.

Sunday Meditation

At first the word ‘hospitality’ might evoke the image of soft sweet kindness, tea parties, bland conversations and a general atmosphere of coziness. Probably this has its good reasons since in our culture the concept of hospitality has lost much of its power and is often used in circles where we are more prone to expect a watered-down piety than a serious search for an authentic Christian spirituality. But still, if there is any concept worth restoring to its original depth and evocative potential, it is the concept of hospitality. It is one of the richest biblical terms that can deepen and broaden our insight in our relationships to our fellow human beings…

Hospitality means primarily the creation of a free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place…

Just as we cannot force a plant to grow but can take away the weeds and stones which prevent its development; so we cannot force anyone to such a personal and intimate change of heart, but we can offer the space where such a change can take place.

~Henri Nouwen, Reaching Out: The Three Movements of the Spiritual Life, pg. 46-54.

 

Seminary as a Cemetery

One of the nicknames college students have for the seminary is “cemetery.”

“It’s always so quiet in the seminary wing.”

“Seminary is where passion and fire for Jesus get extinguished.”

cemetery

I’ve come to realize that these college students are right: seminary is a cemetery, just not in the way they think it is.

Seminary is a cemetery because it is a place where pride goes to die and be buried. Attitudes of “I’m going to change the church single-handily” quickly disappear as the student learns that pastoral ministry is hard work that very often has little earthly payoff. The reality is that the pastor-celebrity who has podcasts, books, and 10,000 followers is the exception and not the norm.

Seminary is a cemetery because it is where we learn to die to ourselves. This calling, this mission, this following-Jesus is hard work. It requires sacrifice of time and money and desire. Even just being in seminary for two or three years often means taking a pay-cut and living lean while attending school. For some it means moving hundreds, if not thousands, of miles away from family and friends.

Seminary is a cemetery because it is a place of stillness and quiet. Away from the traffic and business of “regular life”, of “ministry obligations”, of “the rat race”, pastors come and whether it’s only for a week-long mod, a semester or a couple of years, they find rest and quiet and stillness.

Seminary is a cemetery because it is marked with the gravestones and memorials of those who have gone before. It is where we sit and listen to those now long dead and gone. We read deeply of the heroes and martyrs, of saints and sinners. Their lives are testimonies to the awesome power of the risen Saviour. Their books, their letters and their lives are the grave markers, row upon row, that stretch upon the horizon. Some of the tombstones are shiny and new. Some are so old that they are crumbling and the inscriptions can barely be read. Some are in English. Most are in other languages. And some have no markings other than a crudely etched cross or fish.

Seminary is a cemetery because it is a place that points to the future. Death is not the end. Those who are laid to rest will not stay in the ground. One day there will be resurrection. One day Christians who are living and those who have died will be gathered together before the great throne of the Lamb. Everything we do at seminary, whether it’s writing papers, labouring through Greek Exegesis, doing a counseling practicum, or learning about pastoral care, points to and contains glimpses of the future, perfect, white-robed reality of the New Jerusalem.

Theology Round-Up February

Barth, Barth and more Barth:

Travis McMaken reflects on his experience of teaching Karl Barth to undergrads.

Rick Wadholm looks at Barth’s take on pistis Christou.

The schedule for the 2013 Karl Barth Conference has been announced. The theme is Karl Barth in Dialogue: Encounters with Major Figures. Presenters include: Cherith Fee Nordling, George Hunsinger, Paul Molnar, and more!

 

Announcements:

Check out the Manfred Lautenschlaeger Award for Theological Promise which will be awarded to 10 young theologians from around the world.

Marc Cortez has announced that he is leaving Western Seminary and accepting a position at Wheaton College.

Women in Theology is looking for a few more contributors.

The Sententias journal has an open call for papers for topics related to theology, philosophy and science.

The Christian Theology and the Bible section at SBL is looking for a few more proposals.

 

Reviews:

Nijay Gupta looks at Constantine Campbell’s Paul and Union with Christ: An Exegetical and Theological Study.

Travis McMacken lists all the books he read in 2012.

Brian LePort reviews David Wenham’s Did St Paul Get Jesus Right? and Stephen Holmes’ The Quest for the Trinity.

Stephanie Lowery looks at the Handbook of Women Biblical Interpreters.

 

Gender, Sex, and Women in Ministry:

Ken Schenck takes a look at 1 Cor 14:34 and the issue of women in ministry.

The end of the month saw controversy over gender roles when Owen Strachan suggested that boys should not be told that it is ok to play with dolls. Check out a few responses to the original post, including — Hermeneutics , Matt Emerson, and Jason Morehead.

 

Church History:

Phillip Jenkins looks at the parallels between today and the “Dark Ages” in relation to church growth.

Rod ponders John Millbank’s use of Patristic theology.

Aidan Kimel looks at Gregory’s Oration on the deity of the Holy Spirit.

Thomas Kidd looks at the influence of George Whitefield on Protestantism (and evangelicalism).

 

Scripture, Hermeneutics, Methodology:

Eleanor Pettus looks at Protestant reactions to the NAB (a Catholic translation of Scripture).

Michael Bird explores what is wrong with Queer Theology.

Mike Wittmer talks about Divine Mystery as Theological Method.

Kevin Vanhoozer on the Inerrancy of Scripture.

 

Life of a Student; Life of an Academic:

John Mark Reynolds’ offers advice on what Christians should look for in a college.

Should students and pre-tenure profs blog?

 

Miscellaneous:

Brian LePort tells us about Candida Moss’ lecture on Resurrection.

Monica Coleman answers questions over at RHE’s Ask a Liberation Theologian.

Collin Hansen looks at the issue of infant baptism.

Suzanne McCarthy considers a theology of disability.

What is the greatest of all Protestant heresies?

There’s a new online collection of some of the great Christian theologians of the 20th century.

Peter Enns offers 5 reasons from the OT to reconsider the doctrine of original sin.

We are all theologians whether we like it or not.

Ben Myers gave a lecture on theology in the public square.

 

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Shame, Guilt, and an Evangelical Sexual Ethic

Is there a difference between shame and guilt? Are both bad? How do we talk about sin and the consequences of sin in a way that is both preventative and grace-filled?

These are some of the questions I’ve been pondering in light of all the discussions about sexual purity and the evangelical culture.

To put it simply, shame is bad; guilt is good. (I’m working with June Price Tangney’s research here, which I highly recommend).

Shame is about loss of status; guilt is awareness that one has behaved badly.

Shame is inherently egocentric because the focus is not on the harm a person has done against another (or God) but about harm against their own personal self-concept or self-worth.

Thus, shame says “I am something bad;” guilt says “I did something bad.”

Shame leads to aggression, avoidance and even procrastination. On the other hand, guilt leads to acceptance of individual responsibility, a decrease in aggression, and a better ability to empathize.

The problem with much of the discussion that has been taking place is that there has been a conflation of shame and guilt, and the result is that the discussions about the shame/guilt that has been felt or inflicted have fed the egocentrism. In some cases the comments arising from the original posts spend little time on the consequences of sin but instead become nothing more than grandstanding: “woe is me, look at me, please stroke my ego and affirm me as a person.”

I would suggest that the collapse of shame and guilt into one concept, wherein both are equally bad and the person is told that they are worthless, broken or irredeemable, is the result of an insufficient theology and practice of confession.

Confession and absolution

By having space and time for regular confession and the verbal reassurance that God not only invites sinners to his table but also extends forgiveness, the church provides a way to deal with the guilt of sin, and creates space to talk about the very real fallout from the sin without embracing a “your life is over”, apocalyptic, over-exaggeration that leads to nothing more than fear-mongering and shaming.

But there also needs to be followup, a space to talk frankly and realistically about consequences. To embrace confession (and absolution) but exclude later discussion about the effects of sin leads to a cheap grace that downplays the seriousness of sin.

An example of this cheap grace is the attempts to mitigate the guilt by pointing to statistics that show that lots of Christians are committing the same sin. Commonality/regularity of sin does not lessen the gravity of sin, but simply demonstrates that this is obviously an area that needs to be dealt with in the broader Christian culture.

Calls for a new sexual ethic are premature. Instead, the problem is that evangelicalism has abandoned theology for pragmatism. That is, it has retained the “don’t do this” without retaining the “why.” The theological “why” gives nuance, depth, and grace, things that are lost in a straight-forward practical approach.

Re-opening or rediscovering the discussion around evangelical sexual ethics should be encouraged. In fact the discussion should never be closed or settled, but should be instead part of a renewed discussion of Christian anthropology and ecclesiology.

Resources:

Baumeister, R. F., Stillwell, A. M., & Heatherton, T. F. (1994). “Guilt: An interpersonal approach.” Psychological Bulletin, 115, 243-267.

Tangney, J. P., & Dearing, R. L. Shame and guilt. New York: The Guilford Press.

Hackney, C.H. “Sanctification as a Source of Theological Guidance in the Construction of a Christian Positive Psychology.” Journal of Psychology and Christianity 2010, Vol. 29, 195-207.

 

Thinking about MOOCs

In his essay on Christian practices and education, Paul Griffiths talks about how liturgical practices incorporate lament and stammer. In the same way, he argues, Christian education can and should do the same thing.

Lament and stammer are not popular in our culture because they are messy and represent weakness and imperfection. We try to do everything in our power to scrub them from our church services, and from our culture. Think about the overly scripted mega church services. There is no room for hiccups, or mistakes. We even take the “real” pastor out of the equation and replace him with a slick video presentation of his sermon, one that can be reshot, edited, and molded to remove all glitches and slipups.

In education, “lament at one’s own incapacity for study and one’s failures as a student [and I would as a teacher and scholar as well] is intrinsic to learning.” (p. 120).

 

A mook: slang term for the hordes of standard-issue, disposable bad guys whom the hero mows down with impunity. Mooks/MOOCs is there a connection?

A mook: slang term for the hordes of standard-issue, disposable bad guys whom the hero mows down with impunity. Mooks/MOOCs is there a connection?

This has got me thinking about the shift in distance education to MOOCs. These massive open online courses are supposedly going to revolutionize higher education. They will be low-cost or even free. They won’t require an abundance of professors, but rather, the top scholar in the field will have their lectures recorded, and then graders will mark the students’ assignments.

I would suggest that MOOC’s will eliminate the practice of lament and stammer.

Students learn from lectures that go badly. Sometimes the professor fails to communicate concepts and ideas and yet in that learning takes place. It gives opportunity for students to ask questions, and it gives opportunity for the professor to try to clarify and reframe the discussion in a way that the student will grasp the concept. With a MOOC, the student is left to interact with a grader or TA, and that interaction is removed from the “now” of the lecture.

Students learn from professor’s struggles. One of the most profound teaching moments is hearing a professor admit “I don’t know” when it comes to a topic. By only hearing the “top scholar” the student may learn that “I don’t know” is a bad thing in academia.

Students also learn that studying and research is labour, a labour of love, but a labour nonetheless. If all they see is the “top scholar” who gets up and give a lecture on his area of expertise, a lecture that is edited and molded to be “relevant,” then the student may get the impression that research and teaching is easy. What they do not necessarily see is the years of rough drafts, rejection letters, and failed lectures that the scholar probably went through in the ascent to being top in their field. (How many people have seen actors on television and thought, “that’s so easy, I could do that” and don’t realize that for every successful actor there are hundreds more doing nothing more than working at Starbucks?)

Ultimately, what it comes down to is an understanding of the purpose of education. Is it merely about communicating information, or is it about formation of the student and the teacher? I’ve written before about the embrace of online education by Christian schools, and I think the caution I concluded with there, also applies in general to the development of MOOCs:

…online Christian education should not simply be an adoption of generic, secular online education models which are then just “baptized” as Christian.

Though MOOCs appear to the “wave of the future” I would caution that MOOCs might in fact be nothing more than a fad. Before blindly jumping on the bandwagon, we should prayerfully, thoughtfully consider the why and how MOOCs might be embraced in a way that the lament and stammer that can be retained, and encouraged.