Questions for Clint Schnkeloth.
Here is his bio at his website: http://www.clintschnekloth.com/about/
Here’s a fascinating blog entry to get you thinking.
What is a contemporary Christianity?
And, yes, he, a good friend, and I write a weird steampunk blog together.
Each person should contribute one question below. Please put your name after the question to denote your contribution.
QUESTIONS FOR SCHNEKLOTH
1. In your blog post called “Hyping Hyphenated Lutherans,” you speak of a new “emergence” or “trend” in Christianity that involves “ministry with the marginalized, in marginal places.” A Few of our authors that we have read such as Amos Yong and Christine Pohl talk about Christian evangelism as hospitality.Would you call this new ministry a way of pure Christian hospitality, or a mission to evangelize the “other” in our society? - student #1
2. In your blog “Hyping Hphenated Lutherans,” You say that each Lutheran emergent is trying, in their own way, maintain a strong center with an open door. I take this to mean to have solid and stable values/doctrines while simultaneously being open to other views and opinions, especially of the marginalized. My question for you is, what values/doctrines are non-negotiable, and what are? -student #2
3. In your blog "Hyping Hphenated Lutherans," you talk about emergence as being the hip kind of stuff such as ministry to the marginalized in marginalized places? Was Christ an emergent then? How can the church continue to be emergent if it was founded on this very structure? -student #3
4- In your opinion, what sort of exchange occurs or should occur in hospitality? For example, we've read some authors (such as Derrida or Levinas) who insist that a unilateral, non returnable gift is the only true form of hospitality, whereas others (Milbank) suggest that a gift that creates mutuality and exchange is a more ethical way to give. Do you think there is only 'one' way to give a gift hospitably, or there is an 'ideal' type of gift to give? -student #4
5. Some believe that hospitality requires a compromise on the part of both the host and the guest. One of the authors we read discussed taking down crucifixes and other religious relics when someone of another religious tradition comes to visit. Various rituals such as prayers at meals are sensitive when dealing with the differently religious. Keeping in mind the goal of being radical, gentle, and inclusive, how much would an emerging Christian have to compromise for the other (if at all) in domestic hospitality or even interreligious conversation? - Ashley
6. We read an article called “Que(e)rying Hospitality” which looked at the foundational Christian church and its role in accepting the marginalized and the outcasts-- the queer. Do you believe that this model still holds true? If yes, how can it be enacted? If no, what caused it to dissipate?
7. In your biography it says you grew up in a German family, but have been adopted into many different Norwegian institutions. Do you feel that you had to change any of your beliefs or customs in order to be accepted into the Norwegian community?
8. In a few of our readings, such as Yong, the concept of “true Christian hospitality” is brought up. What do you believe is the root of the Christian mission and true Christian hospitality? How does evangelization play into that mission, and is it a vital part of Christian hospitality in your opinion? How does evangelization play a part in interreligious hospitality and dialogue?