The focus of this blog is upon ecclesia amid marginalized
people is meant to assist in gaining understanding of what is happening amid
alternative missional ecclesia. The implication is that what emerges is an understanding
of alternative missional ecclesia in a broader perspective. Therefore,
following a qualitative research methodology allows for the recording of
experiences of the practices and strategies within each ecclesial context.
Qualitative
methods in the study of contextualization and theological praxis are important,
but do present some difficulties. First, it was necessary to deal with the
issue of limiting the study to only a local and particular context. Each of the
subject alternative missional ecclesia engages practices and strategies that
allow them to be relevant within their particular post-Christian and postmodern
contexts. The ecclesial expressions each have specific results that are unique
to their community context. This creates an inability to extrapolate the data
into just general principles or presuppositions. The implication suggests that
the research may not delineate into generalizations or absolute principles, nor
claim to be fully conclusive in the matter of empowering contextualization.
Second, the historical aspect of the research offers a specific snapshot of
each alternative missional ecclesia in their context. The nature of the
alternative missional ecclesia is fluid and therefore may be experiencing a new
era of formulation or a transition to a new incarnation. Third, the data
yielded by the research is limited due to mixed levels of subjective and
objective observations. The human factor of a predisposition towards personal
perspective limits qualitative data and its adequacy to validate theories, but
the strength of qualitative research allows the human experience (reality) to
come to the forefront of the data. Fourth, there is the personal association as
a participant in an alternative missional ecclesia, missio Christi Church in
Aloha, Oregon. As a practitioner in an alternative missional ecclesia this
required a reflective approach. Recognizing my personal biases about the data
necessitated attempting to articulate it without interjecting presuppositions.
In the analysis of the data a conscious attempt was made to avoid
presuppositions, but as a practitioner, some allowance for biases were made
when they may well contribute to interpretation of the data.
Acknowledging Bias
Considered
here is an identification and articulation of the presuppositions that I
brought into the task of collecting the research, in other words an
acknowledging of biases. It is important to clarify biases before beginning
research. A major formative influence in the papers approach is my involvement as
a practitioner in an alternative missional ecclesia. Participating in an
emerging church allows for both an insider’s perspective and an outsider’s
suspicion in collecting the data. Edmund Husserl suggests that idyllic
researchers may “bracket out” the influence of their personal experience
contaminated by their own culture.[1]
Husserl’s idyllic researcher does not exist, as his perspective is unrealistic
and alienates reality. Experience has value and my experience as a reflective
practitioner allows a value to be placed upon my own experience in the
research. The result of valuing my own experience should help sharpen my
capabilities as a phenomenological researcher.
Phenomenological research is not
founded within objective scientific methods. In support of this position noted
philosopher and researcher Hans-Georg Gadamer argues that “preoccupation with
objective scientific methods is antithetical to the spirit of human science
scholarship.”[2]
The implication is that superlative research method in disciplines concerning
humans, sociology and anthropology for instance, includes participation in the
human experience, an insider’s perspective, and not standing at a distance from
it, an outsider’s perspective.
A
relationship within the environment of the alternative missional church has
allowed the development of a fuller understanding of the value of
contextualization and the positive deviance practices and strategies amid the
subjects of this research. Some of the leaders of the various expressions of
ecclesia in this study are valued practitioners and friends. The research is
not meant to be an evaluation of the work of these practitioners and friends,
but a drawing out of the how and what of their practices and strategies in
order to understand their contextualization process and theological praxis.
Understanding the purpose of this study they openly shared their experiences
and the desire for constructive critique. Truth-telling in the research is a
high priority, so great effort was put into not allowing friendship or
investment to hinder it. The goal in this research is, as a scholar, to bring
helpful contributions to the conversation of empowering contextualization with
theological praxis. Sometimes this takes the form of critical critiques as well
as positive comments whenever appropriate. Whether or not an appropriate
objective perspective is sustained or sufficient is hopefully shown in the
observations about the subject ecclesia’s contextualization amid their
practices and strategies in sharing the Gospel. Being a practitioner of an
alternative missional ecclesia brings forth a deep appreciation for the little
rewarded efforts of these practitioners and is reflected in my appreciation of
the strengths they display.
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