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The Disciples of Whole Theology & Practice Following the Diversity of Reformation or the Wholeness of Transformation |
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Glossary of Key Terms |
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assimilated identity – shaped by the common of the surrounding context, which includes the norms of religious tradition and of culture (chap. 5:99).
circular problem – the difficult change to the new of whole-ly identity, which requires, on the one hand, being whole as living uncommon and, on the other hand, living uncommon as being whole—a problem demanding more than many Christians want to give for involvement in the primary (chap. 5:101). commonizing – The process of reducing God on the basis of our human contexts (personal and/or collective), thus in terms of reduced ontology and function (chap. 1:3), and its influence shaping the gospel and its outcome of disciples and their discipleship (chap. 5:90). commonized bias – the biased influence from the common or reductionism composing the human context, which has had the subtle primacy to define our ontology and determine our function (chap. 5:91). confirmation bias – the pattern to interpret or selectively remember information in such a way that confirms and reinforces what we already believe, without testing its validity (chap. 5:89). contextual contingency – understanding Jesus’ relational words (God’s whole relational terms) in the whole context of the Trinity’s full relational action as well as in their immediate context (chap. 4:84). contextualized bias – the biased influence from our particular surrounding contexts that has shaped us in our theology and practice (chap. 5:91). the contingency function – the process of his disciples becoming whole from inner out and maturing in their whole-ly identity, as illuminated in the sixth Beatitude (Mt 5:8), whose catharsis of both the old and common are essential for our growth not to be stunted and for the maturity of our whole-ly identity not to be underdeveloped (chap. 6:187). the core function – the humility of understanding our true condition, which unfolds from the third Beatitude to redefine our person and thereby form the new identity of those transformed in Christ (chap. 3:38). covenant of love – The true nature of the covenant relationship that God established from the beginning to compose the truth of the gospel (chap. 1:19).
digital Christianity – Christian faith in a post-truth period, in which theology and practice are composed ‘thinner and lighter’ (chap 2:38). discontinuity with their common way of life – the experiential truth and relational reality that whole-ly Jesus has this discontinuity at all levels of life, and that his whole-ly disciples engage in his same discontinuity, without which our light in the world becomes ambiguous or lost, unable to impact the darkness and make the essential difference needed at all levels of human life (chap. 6:156).
the distinguishing bias with-in the Uncommon – essential for all disciples to openly have and ongoingly exercise in their discipleship, the distinguishing bias emerging from face-to-face relationship with the Uncommon and unfolding unambiguously apart from the common and thus in the uncommon (chap. 5:95). the dynamic of nothing less and no substitutes – the constituting action by the whole-ly God to distinguish God’s relational response of grace, the incarnation, the gospel, and God’s ongoing presence and involvement in contrast and conflict with anything less and any substitutes—which challenges and confronts our theology and practice to be in likeness (chap. 4:67).
the essential difference – the ontology and function that is both whole and uncommon, which is essential to be distinguished as different from and to make a difference for all other ontology and function (chap. 5:99). epistemological work – The relational work of the Spirit who is the basic source to know God (chap. 1:16).
the face (paneh) of God – The profile of the very front of God’s presence, not an oblique, opaque or obscure view of God (chap. 1:19). God’s definitive blessing – The gospel of God’s relational involvement in the depth of face-to-face relationship together, in which God brings change for new relationship together in wholeness (Num 6:24-26, chap. 1:19).
hermeneutic (interpretation) challenge – Listening before we interpret what God is saying, and do not make our assumptions the basis for any subsequent interpretations or we will end up speaking for God; ceasing our initial human efforts to interpret and understand and thereby give God the opportunity to speak, so that we can “know that I am God”—the identity of whom only God can disclose (chap. 1:5). hermeneutic work – The relational work of the Spirit who is the basic source to understand God (chap. 1:16). the holy partition – The insurmountable separation between the holy God and all that is common in the human context (including us), which was signified by the temple curtain that made God directly inaccessible—later destroyed by Jesus for direct relationship face to face with God (chap. 2:25).
improbable theological trajectory – The face of God’s relational response of grace that invades the human context with nothing less than the whole and uncommon God (chap. 2:25). integral identity – the whole-ly disciples emerging with nothing less than the whole who they are and unfolding with no substitutes for the uncommon whose they are (chap. 5:106). the integral primacy – that composes the gospel in nothing less than relationship and in no substitutes for face-to-face relationship together (chap. 2:27). interpretation of Scripture is making relational connection with the heart of God – This is the relational process and outcome that unfolds when we let God speak rather than speaking for God (chap. 1:7). intimacy – the relational outcome when hearts open to each other and come together in relationship, which is necessarily integrated with equalization to integrally compose the transformed relationships of the new creation family (chap. 5:123)—that constitutes the church family as the intimate equalizer (chap. 5:143). intrusive relational path – The provocative encountering of humans by whole-ly Jesus, no substitutes for face-to-face interaction that confronts, clarifies and corrects (chap. 2:25). irreducible and nonnegotiable qualifier – Jesus’ uncommon peace that determines his disciples in wholeness, which qualifies whom he sends out to fulfill his commission (chap. 6:150).
Jesus’ paradigm – “the measure you give [or use] will be the measure you get” (Mk 4:24), which is basic for determining our theology and practice (chap. 1:8).
the missing sola – the uncommon wholeness of Jesus, missing from the Reformation, which integrates all the other solas (chap. 5:125).
narrative of this human condition – A summary of our human condition that all Christians need to understand, for which we are accountable and responsible (chap. 1:10). normalized – faith not engaged as the relational work of trust in the primacy of relationship together but practiced as the secondary work of meeting the obligations or conforming to the requirements of a Rule of Faith, not the Relationship of Faith (chap. 7:193).
ontological work – The relational work of the Spirit who is the basic source to transform who, what and how we are into wholeness (chap. 1:16).
paltering – The active use of a truthful statement to mislead someone; e.g. a method of using God’s truth in a fragmentary (or selective) process that reduces the whole truth by selectively stating only fragments of truth yet representing that as the whole truth, thus basically misleading others (chap. 1:12). person-consciousness – the distinct consciousness of one’s whole person from inner out (chap. 2:29). paradigmatic for serving – the imperative for discipleship defining the function of intimate relationship together with Jesus as the primary priority, from which serving must unfold to be of significance to Jesus and others (chap. 3:57). the pivotal processes of de-contextualization and de-commonization – the unavoidable ongoing involvement necessary to redeem any contextualized bias and commonized bias in order for our persons, relationships and churches to be whole-ly and function in the likeness of the whole-ly Trinity (chap. 5:145). process of adoption – the primary solution for the human relational condition that fulfills what we are saved to: belonging in relationship together in the Trinity’s family (chap. 4:80). process of denial – the subtle yet common practice among Christians who don’t want to think about or face inconvenience, uncomfortable and contrary realities in life (chap. 5:89). process of equalization – transformed persons from inner out with no human distinctions, and relationships from their deficit condition embedded in a comparative process to their whole condition of relational belonging in the new creation family (chap. 5:123), which constitutes the global church family’s ontology and function as the equalizer (chap. 5:131). process of integrating priorities (PIP) – the indispensable process for all Christians to integrate the secondary matters in their life (however important) in the primary, which is always the nonnegotiable primacy of reciprocal involvement with Jesus (chap. 3:53).
reciprocating contextualization (RC) – being able to live in the human context by the primacy of God’s context, wherein ongoing interaction with the primacy of God’s context determines function in the person’s primary identity while in the human context (chap. 5:104). the reconciliation dynamic of family love – taking in those persons who are different and absorbing (not dissolving) their differences, that is, on a secondary level without using any human differences to determine the primary level of church make-up in ontology and function (chap. 5:135). redemptive reconciliation – the integral function of redemption and reconciliation, which either by itself is insufficient to constitute what Jesus saves us both from and to (chap. 4:82). the reducing dynamic of diakrino – the structural dynamic of the church without the stratifying barriers of distinctions that treat persons differently (chap. 5:133). relational contingency – the relational progression to belong in the Trinity’s family, which is contingent on being freed from limits and constraints on our persons and relationships (chap. 4:83). relational work – the primary work of disciples that composes their discipleship in this primacy of relationship over all other secondary work (including serving and ministry, chap. 3:42). the Relationship of Faith – the defining alternative to the Rule of Faith that prioritizes the relational response to God in only reciprocal relationship, the responsibility of which requires the mutual relational work of both subjects in the relationship (chap. 3:42). the reverse dynamic of anything less and any substitutes – our terms used as substitutes for God’s whole composed by the dynamic of nothing less and no substitutes, which at best can only simulate God’s dynamic with illusions in our theology and practice, when in reality are in reverse and opposing God’s whole (chap. 5:93). routinization of discipleship – discipleship not distinguished in following the relational progression of whole-ly Jesus but has replaced this whole-ly template with anything less and any substitutes, and is thus unable to be distinguished beyond that routine (chap. 7:198).
self-consciousness – the focus on one’s self from outer in, and the related concerns that preoccupy persons and relationships in contrast to person-consciousness (chap. 2:30). sin as reductionism – contrary to a weak view of sin, the breadth and depth of the human condition that defines our persons and determines our relationships by reduced ontology and function, the reductionism of which counters God’s wholeness at all levels of life (chap. 5:92). strategic shift – the improbable theological trajectory of God to be disclosed directly face to face, which unfolds further and deeper in the tactical and functional shifts of Jesus’ intrusive relational path (chap. 4:68).
“thinner and lighter” – The parameters from the digital age that have imposed a binary perceptual framework and interpretive lens to limit our thinking and constrain our practice (chap. 1:9). theological anthropology – the basic position underlying our theology and practice that defines our ontology and determines our function (chap. 2:29). transformation – the inner-out change in our human condition of the old condition in reduced ontology and function to the new condition in whole ontology and function in likeness of only the whole-ly Trinity, the ongoing relational process and outcome of which unfolds in the essential dynamic of nothing less and no substitutes (chap. 6:190). the triangulation process – ongoing involvement with the Trinity providing the reference point needed to navigate the surrounding contexts in order to define and determine engagement with culture and involvement in those context of the world, so that we could be whole and thus make whole (chap. 5:112). the trinitarian relational process of family love – Jesus’ relational work of grace with his vulnerable relational involvement distinguishing the Trinity’s family love, integrally converges in God’s strategic, tactical and functional shifts to fulfill the gospel and complete its relational outcome (chap. 4:79). trinitarian wholeness – the wholeness of all our persons, relationships and churches in nothing less than and no substitutes for the whole-ly Trinity (chap. 5:119).
the unavoidable challenge – for all Christians is becoming disciples of whole theology and practice that unfolds from the gospel and is distinguished by its Word. For this relational outcome to unfold, however, integrally includes in the unavoidable challenge the ongoing fight against reductionism and its counter-relational work that subtly fragments the whole gospel and reinterprets the Word’s wholeness into parts not integrated together or simply missing (chap. 1:8-9). uncommon equality – the good news transforming the fragmentation and inequality of all persons, peoples, nations and their human relations, which emerges from the church’s uncommon peace beyond any contextualized or commonized bias (chap. 5:142). uncommon function – the function of our person in the world, to which we don’t belong as Jesus didn’t, that goes beyond what is common around us in order to distinguish us as “his disciples” (chap. 3:54). uncommon identity of whole-ly disciples – the new discipleship that is integrally whole and uncommon, which forms the identity of Jesus’ disciples as only whole-ly disciples (chap. 5: 99). uncommon peace – the peace of Jesus that is distinguished from common peace, which should not be confused with what he gives to us and wants from us (chap. 5:129). uncommon peacemaking – the assertive action of using Jesus’ sword to fight against reductionism in order to make his uncommon peace in all human life, enacted by those who are maturing in the identity distinguishing them only as whole-ly disciples in the dynamic of nothing less and no substitutes (chap. 6:187).
‘the veil’ of our identity – those secondary aspects of our identity used to prevent direct involvement in relationship together face to face, thus requiring the veil of all our secondary differences to be removed for relational connection with the Trinity (chap. 5:92).
whole relational terms – The only terms that distinguish God’s presence and involvement in relationship, which are necessary for relationship together with God (chap. 1:19). whole-ly – The integrated condition that is both whole and holy/uncommon (combined in whole-ly, chap. 1:18). the whole-ly template face to face – emerging from the holy partition being destroyed, the new template for the new covenant relationship together with whole-ly God face to face without the veil now is established for theology and practice, which is congruent with the integrity of the Word, unambiguously illuminates the Light of the invariable gospel, and thus provides the sole template for all disciples to be compatible in their discipleship with whole-ly Jesus (chap. 7:196).
©2017 T. Dave Matsuo |