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Church in Ordinary Time: A Wisdom Ecclesiology
The liturgical season called “ordinary time” consists mostly of the weeks between Easter and the beginning of Advent. This season, generally ignored by theologians, aptly symbolizes the church’s existence as God’s creature in the gap between the resurrection of Christ and the consummation of all things. In this book Amy Plantinga Pauw draws on the seasons of the church year and the creation theology elaborated in the Wisdom books of Scripture to explore the contours of a Trinitarian ecclesiology that is properly attuned to the church’s life amid the realities of today’s world.
- GenresTheologyEcclesiology
198 pages, Paperback
Published September 21, 2017
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Displaying 1 - 4 of 4 reviews
November 23, 2017
I've never liked the designation ordinary time, preferring to speak of Epiphany the season and Pentecost the season. Amy Plantinga Paw, however, has given meaning to the designation, in this explication of a wisdom ecclesiology. In this presentation we're reminded that the liturgical use of the term ordinary does not mean that something is not special, but refers to numbers (ordinals). In this book, however, ordinary has a somewhat different sensibility. In this book "an ordinary-time ecclesiology emphasizes that the church lives in the gap between the resurrection of Jesus and the last things as God's creature." (p. 1). That would mean that we currently live in "ordinary time."
I wanted to read this book for two reasons. First, my own scholarly interests focus on ecclesiology. That's what I wrote my doctoral dissertation in historical theology on (18th century high church Anglican ecclesiology). The other reason why I wanted to read the book is that the author of the book was a M.Div. classmate at Fuller. So, I picked up the book. I will admit that it took me longer to read than might be expected. It's not a long book-- just 164 pages of text. But there is a density to it that requires close reading. That is not to say that the book is unreadable, but that it requires much thought, especially as it explores the creaturely nature of the church.
This is a book about the church as it exists in ordinary time, and it is written in conversation with a wisdom theology. She reminds us that the church exists within creation, and is composed of flesh and blood people. In response to a growing trend to separate out the church from the world -- often with the explanation that the way in which the church can benefit the world is by getting its act together within the confines of the community. While I agree we need to get our act together, can we really ever separate ourselves from the world (unless we move into a rural area and step back in time -- as the Amish have done).
Pauw writes from within the Reformed tradition. She is Presbyterian (and is part of a family deeply rooted in the Christian Reformed Church) and an expert on Jonathan Edwards. That context is part of the conversation. She writes of this Reformed influence in this way -- "I have inherited a self-relativizing view of the church, one that acknowledges the social and cultural relativism of all ecclesial patterns and structures, and approaches them with a rather functional pragmatism." (p. 5) From that platform, she understands that there is no final definitive form of the church or ministry.
Her ecclesiological ruminations also draw upon the biblical Wisdom traditions. From that perspective, she notes with regard to the covenant that the church is heir to the Noachic covenant, in that we share a common humanity with folks beyond the boundaries of church. Writing from that vantage point, she notes that the Wisdom tradition has been largely neglected as a source of ecclesial conversation. Central to the theology of these books is God as creator, and God's continuing engagement as creator. Thus, "a wisdom ecclesiology calls church to embrace its radical contingency and its parity with other creatures" (p. 13).
The book is divided eleven chapters organized in three parts (as a good Trinitarian theologian might). Part 1 is titled "Wise Earthlings" and its two chapters focus on creation and the church's place in creation (it's rather smallish place). Part two is titled "The Redemption of Our Bodies." In these three chapters, we're introduced more fully into the creatureliness of the church, and Christ's role in holding things together.
Finally, in Part 3, Pauw writes of the "church in the power of teh Spirit" (a title echoing the important work on a Spirit-ecclesiology of Jurgen Moltmann. This section is dived into six chapters, which focus on the liturgical progression from Advent (Longing) to Pentecost (joining hands). The section is introduced by a chapter titled "making new and making do." There is redemption in this movement into the future, but there is also life lived in ordinary time. In this context there is no spirit/body bifurcation. She writes that "live in the Spirit means sharing this affinity (affinity for material things) affirming our creaturely identities and our creaturely place n this world God loves" (p. 110). With this emphasis on wisdom, the church becomes a "place of lifelong embodied learning," and involves certain practices. We are engaged in a process of learning and growth, but our practices are not perfect. Instead, we make do. We make do because of our creaturely limits. Here the Wisdom tradition contributes, as she notes "often creaturely wisdom presents itself not in sharp contrasts, but in tradeoffs between competing goods. Growth in wisdom requires a patience that acknowledges creaturely limits and temptations" (p. 114). I appreciated this message because someimes in our pursuit of spiritual perfection we reject the creaturely side, and thus reject the church because it only makes do, not perfection.
There is much in the book to come back to time and again. While I am tempted at times to embrace the vision of the church as separated community, I'm not sure that such a vision is ultimately redemptive or doable. Here is an ecclesiology that is not just practical, but fit for ordinary time, that time standing between resurrection and consumation. One key component of this vision is expressed in the final chapter (before the epilogue), which she speaks of Pentecost in terms of "joining hands." Speaking of mission, she writes that it is the church's acknowledgment of "the incompleteness of its own life. It is an effort to catch up with where the Spirit is already at work. The Spirit's bodily curriculum requires joining hands with those who are far off--geographically and otherwise. It is a slow and difficult curriculum, in which we learn by being joined to people we might otherwise prefer not to associate with" (p. 155). Indeed, the church is often a place where people gather who would not gather for any other occasion. We are not an affinity group. We are a Spirit-called gathering of people who are jointed together by the Spirit.
This is truly an ecclesiology for our time. I would highly recommend it to colleagues who struggle, as I do, to be faithful in leadership of a church that lives imperfectly within creation.
I wanted to read this book for two reasons. First, my own scholarly interests focus on ecclesiology. That's what I wrote my doctoral dissertation in historical theology on (18th century high church Anglican ecclesiology). The other reason why I wanted to read the book is that the author of the book was a M.Div. classmate at Fuller. So, I picked up the book. I will admit that it took me longer to read than might be expected. It's not a long book-- just 164 pages of text. But there is a density to it that requires close reading. That is not to say that the book is unreadable, but that it requires much thought, especially as it explores the creaturely nature of the church.
This is a book about the church as it exists in ordinary time, and it is written in conversation with a wisdom theology. She reminds us that the church exists within creation, and is composed of flesh and blood people. In response to a growing trend to separate out the church from the world -- often with the explanation that the way in which the church can benefit the world is by getting its act together within the confines of the community. While I agree we need to get our act together, can we really ever separate ourselves from the world (unless we move into a rural area and step back in time -- as the Amish have done).
Pauw writes from within the Reformed tradition. She is Presbyterian (and is part of a family deeply rooted in the Christian Reformed Church) and an expert on Jonathan Edwards. That context is part of the conversation. She writes of this Reformed influence in this way -- "I have inherited a self-relativizing view of the church, one that acknowledges the social and cultural relativism of all ecclesial patterns and structures, and approaches them with a rather functional pragmatism." (p. 5) From that platform, she understands that there is no final definitive form of the church or ministry.
Her ecclesiological ruminations also draw upon the biblical Wisdom traditions. From that perspective, she notes with regard to the covenant that the church is heir to the Noachic covenant, in that we share a common humanity with folks beyond the boundaries of church. Writing from that vantage point, she notes that the Wisdom tradition has been largely neglected as a source of ecclesial conversation. Central to the theology of these books is God as creator, and God's continuing engagement as creator. Thus, "a wisdom ecclesiology calls church to embrace its radical contingency and its parity with other creatures" (p. 13).
The book is divided eleven chapters organized in three parts (as a good Trinitarian theologian might). Part 1 is titled "Wise Earthlings" and its two chapters focus on creation and the church's place in creation (it's rather smallish place). Part two is titled "The Redemption of Our Bodies." In these three chapters, we're introduced more fully into the creatureliness of the church, and Christ's role in holding things together.
Finally, in Part 3, Pauw writes of the "church in the power of teh Spirit" (a title echoing the important work on a Spirit-ecclesiology of Jurgen Moltmann. This section is dived into six chapters, which focus on the liturgical progression from Advent (Longing) to Pentecost (joining hands). The section is introduced by a chapter titled "making new and making do." There is redemption in this movement into the future, but there is also life lived in ordinary time. In this context there is no spirit/body bifurcation. She writes that "live in the Spirit means sharing this affinity (affinity for material things) affirming our creaturely identities and our creaturely place n this world God loves" (p. 110). With this emphasis on wisdom, the church becomes a "place of lifelong embodied learning," and involves certain practices. We are engaged in a process of learning and growth, but our practices are not perfect. Instead, we make do. We make do because of our creaturely limits. Here the Wisdom tradition contributes, as she notes "often creaturely wisdom presents itself not in sharp contrasts, but in tradeoffs between competing goods. Growth in wisdom requires a patience that acknowledges creaturely limits and temptations" (p. 114). I appreciated this message because someimes in our pursuit of spiritual perfection we reject the creaturely side, and thus reject the church because it only makes do, not perfection.
There is much in the book to come back to time and again. While I am tempted at times to embrace the vision of the church as separated community, I'm not sure that such a vision is ultimately redemptive or doable. Here is an ecclesiology that is not just practical, but fit for ordinary time, that time standing between resurrection and consumation. One key component of this vision is expressed in the final chapter (before the epilogue), which she speaks of Pentecost in terms of "joining hands." Speaking of mission, she writes that it is the church's acknowledgment of "the incompleteness of its own life. It is an effort to catch up with where the Spirit is already at work. The Spirit's bodily curriculum requires joining hands with those who are far off--geographically and otherwise. It is a slow and difficult curriculum, in which we learn by being joined to people we might otherwise prefer not to associate with" (p. 155). Indeed, the church is often a place where people gather who would not gather for any other occasion. We are not an affinity group. We are a Spirit-called gathering of people who are jointed together by the Spirit.
This is truly an ecclesiology for our time. I would highly recommend it to colleagues who struggle, as I do, to be faithful in leadership of a church that lives imperfectly within creation.
November 16, 2017
Pauw's book is concise and theologically solid, but could do more to directly address church's life in ordinary time. As she says that ordinary time is the season of "making new and making do," there could have been more room to listing specific practices, ministries, emotions, etc. that firmly planted this book in the day-to-day church life.
December 31, 2022
An excellent approach to theology. Far more systematic than I expected. I'm planning to use this in a series on wisdom in 2023.
February 15, 2018
I picked this book up wondering “what in the world is a Wisdom ecclesiology”? I’ve gotten interested in Wisdom lit/interpretation/theology as of late, and ecclesiology more or less describes my job (I’m a pastor), and I sure do like wearing green!
I came for the Wisdom, but stayed for the ecclesiology. This is a solid and tight systematic theology that both humbles us in saying “we’re creatures like everyone else, so maybe we’re not so great”, and yet inspirational as it describes church as a way of participating in the world, using the liturgical calendar helps in showing how.
This book is a tiny work of systematic theology as it moves from theology based on the Father, and then the Son, and ending with the Holy Spirit. Amy Plantinga Pauw is a solid Reformed theologian, and works like these show what Reformed theology (that is different from Neo-Calvinist/Young, Restless, Reformed thought) can offer to the world.
Five out of five.
I came for the Wisdom, but stayed for the ecclesiology. This is a solid and tight systematic theology that both humbles us in saying “we’re creatures like everyone else, so maybe we’re not so great”, and yet inspirational as it describes church as a way of participating in the world, using the liturgical calendar helps in showing how.
This book is a tiny work of systematic theology as it moves from theology based on the Father, and then the Son, and ending with the Holy Spirit. Amy Plantinga Pauw is a solid Reformed theologian, and works like these show what Reformed theology (that is different from Neo-Calvinist/Young, Restless, Reformed thought) can offer to the world.
Five out of five.
Displaying 1 - 4 of 4 reviews