{"id":9608,"date":"2016-05-19T00:00:00","date_gmt":"2016-05-19T00:00:00","guid":{"rendered":"https:\/\/mwc-cmm.org\/resisting-north-american-magic-kingdom-worship-4\/"},"modified":"2024-12-10T17:12:50","modified_gmt":"2024-12-10T17:12:50","slug":"resisting-north-american-magic-kingdom-worship-4","status":"publish","type":"post","link":"https:\/\/mwc-cmm.org\/fr\/stories\/resisting-north-american-magic-kingdom-worship-4\/","title":{"rendered":"R\u00e9sister au culte du \u2018Royaume magique\u2019 nord-am\u00e9ricain"},"content":{"rendered":"

Explorer nos engagements communs <\/strong><\/em><\/p>\n

Un des engagements de notre communion mondiale d\u2019\u00e9glises anabaptistes est de se retrouver r\u00e9guli\u00e8rement pour le culte. Cependant, de par notre immense diversit\u00e9, cet engagement se manifeste de mani\u00e8res tr\u00e8s diff\u00e9rentes. <\/em>Dans le num\u00e9ro d\u2019octobre 2013, <\/em>des responsables de notre communion d\u00e9crivent diff\u00e9rentes formes de culte anabaptistes : aspects visuel et sonore, difficult\u00e9s et b\u00e9n\u00e9dictions.<\/em><\/p>\n

R\u00e9sister au culte du \u2018Royaume magique\u2019 nord-am\u00e9ricain<\/strong><\/span><\/p>\n

Dans son livre inachev\u00e9 Believing Is Only the Beginning <\/em>(Thomas Nelson Publishers, 2013), Rich Stearns pose la question : \u201c\u00ca quoi ressemblerions-nous si nous \u00e9tions n\u00e9s et avions grandi dans le parc du Royaume magique et que nous n’ayons jamais vu le monde ext\u00e9rieur ?\u00a0\u00bb. Par \u2018Royaume magique\u2019, Rich Stearns se r\u00e9f\u00e8re au parc d\u2019attractions Disneyland des \u00c9tats-Unis, construit par la Walt<\/em> Disney Corporation <\/em>\u2013 un lieu associ\u00e9, pour beaucoup, \u00e0 des personnages imaginaires, \u00e0 un monde de f\u00e9\u00e9rie et de fantaisie. <\/p>\n

Nous pourrions d\u00e9crire ainsi une grande partie de l\u2019\u00e9glise de l\u2019h\u00e9misph\u00e8re nord. Beaucoup d\u2019entre nous vivent dans une sorte de pays imaginaire, tr\u00e8s loin (et peu conscients) des combats quotidiens de ceux qui vivent dans ce que Rich Stearns appelle le ‘Royaume tragique’ : le Sud (le reste du monde). <\/p>\n

Malgr\u00e9 la disparit\u00e9 de nos situations, le royaume de Dieu est le d\u00e9nominateur commun des royaumes magique et tragique. En tant que disciples du Christ, peu importe o\u00f9 nous nous trouvons g\u00e9ographiquement, politiquement, culturellement ou \u00e9conomiquement, notre loyaut\u00e9 va au Royaume de Dieu. Nous chr\u00e9tiens partageons les m\u00eames objectifs. Nous voulons parler d\u2019esp\u00e9rance et de gr\u00e2ce \u00e0 ceux qui nous entourent. Nous voulons construire des passerelles pour montrer que J\u00e9sus transcende les cultures et qu\u2019il est pertinent. Dans son Royaume, la louange refl\u00e8te notre conception de Dieu. Dans le royaume du monde, les actions des \u00eatres humains suscitent une r\u00e9ponse de leurs dieux. Dans le Royaume c\u00e9leste, les actions de Dieu suscitent la louange et l\u2019\u00e9merveillement pour sa cr\u00e9ation. <\/p>\n

Nous croyants, de toutes origines, partageons une m\u00eame citoyennet\u00e9, celle du Royaume de Dieu. Par cons\u00e9quent, nous devrions \u00eatre unis, au niveau local, national et mondial. <\/p>\n

C\u2019est la vision de l\u2019Ap\u00f4tre Paul dans \u00c9ph\u00e9siens 4\/4-6. Ces trois versets contiennent sept fois le mot seul \u2013 l\u2019unit\u00e9 \u2018verticale\u2019 et \u2018horizontale\u2019 des chr\u00e9tiens. Il n\u2019y a qu\u2019un seul corps, une seule esp\u00e9rance, une seule foi et un seul bapt\u00eame (unit\u00e9 horizontale) parce qu’il n’y a qu’un seul Dieu : P\u00e8re, Fils et Esprit, auquel nous appartenons tous (unit\u00e9 verticale). <\/p>\n

Mais comment cela se traduit-il dans la louange, surtout dans notre communaut\u00e9 mondiale d\u2019\u00e9glises ? <\/p>\n

L\u2019unit\u00e9 des chr\u00e9tiens traverse le temps, l\u2019espace et les cultures. Bien que nos lieux de vie, notre style de culte et nos conceptions de l\u2019autorit\u00e9 soient diff\u00e9rents, nous devrions discerner une unit\u00e9 dans la diversit\u00e9 des expressions th\u00e9ologiques. Le fait de se rassembler, par exemple, est une expression commune de notre unit\u00e9, quelles que soient les diff\u00e9rences culturelles. <\/p>\n

L\u2019unit\u00e9 des chr\u00e9tiens s\u2019exprime aussi dans la mani\u00e8re dont nous vivons notre citoyennet\u00e9 dans le Royaume de Dieu : la contestation de l\u2019oppression et des injustices, et les actions pour transformer les mod\u00e8les \u00e9gocentriques et capitalistes en s\u2019occupant des d\u00e9munis et de notre terre sont aussi une expression de notre louange. <\/p>\n

Malheureusement, aujourd\u2019hui, en Am\u00e9rique du Nord, nous vivons dans une culture tr\u00e8s individualiste. Sans se soucier de leur environnement, jeunes et vieux marchent, conduisent, mangent et m\u00eame dorment, enferm\u00e9s dans leur propre conversation et dans diverses formes de divertissement. Notre culture du \u2018Royaume magique\u2019 nous conduit m\u00eame \u00e0 banaliser le culte. Ainsi que l’affirme Tom Kraeutner dans son article de 1992, \u2018adorer\/louer est un verbe\u2019, \u201c Nous voulons tellement faire les choses \u2018bien\u2019 pour obtenir une \u2018bonne\u2019 r\u00e9ponse de notre entourage, que nous passons \u00e0 cote de l’essentiel : Adorer\/louer Dieu \u00ab\u00a0. <\/p>\n

Utilisons notre th\u00e9ologie anabaptiste pour r\u00e9fl\u00e9chir \u00e0 cette tendance. La louange est notre r\u00e9ponse \u00e0 la Parole de Dieu et \u00e0 sa cr\u00e9ation. Elle touche tous les aspects de la vie, et cette vision du monde influence nos choix en tant que disciples de J\u00e9sus. Notre accent sur la communaut\u00e9 et la valeur des dons de chaque personne pour le corps tout entier, est inclusif et participatif. <\/p>\n

Ceux d\u2019entre nous qui vivent dans le \u2018Royaume magique\u2019 doivent reconna\u00eetre que tout ce qu\u2019ils ont les d\u00e9tourne du culte. Il faut travailler beaucoup plus dur pour accorder paroles et actions. Cela m\u2019a frapp\u00e9 quand j’ai compar\u00e9 ces deux r\u00e9flexions entendues apr\u00e8s un culte. En Afrique, j\u2019ai entendu : \u201cJ\u2019aimerais que nous puissions rester et prier encore une heure. C\u2019est si bon d’\u00eatre ensemble\u00a0\u00bb. En Am\u00e9rique du Nord, j\u2019ai entendu : \u201cJ\u2019ai bien aim\u00e9 le culte aujourd\u2019hui, l\u2019animateur du culte \u00e9tait super et la sono excellente. J\u2019aimerais juste qu\u2019ils regardent l\u2019heure. Je suis en retard pour le d\u00e9jeuner\u00a0\u00bb. <\/p>\n

Je sais que ces commentaires sont des g\u00e9n\u00e9ralisations, et je suis reconnaissant aux nombreux Nord-Am\u00e9ricains qui s\u2019efforcent d\u2019aller \u00e0 contre-courant. Les ressources pour nous aider a r\u00e9fl\u00e9chir a qui et comment nous adorons sont abondantes. Voici quelques-unes des questions que je me pose : <\/p>\n

1. La forme et la fonction de notre culte refl\u00e8tent-t-elles notre th\u00e9ologie ? Par exemple, compte tenu de notre diversit\u00e9, le style ne devrait pas \u00eatre un crit\u00e8re d\u2019\u00e9valuation important de la forme du culte. Et pourtant, la th\u00e9ologie s\u2019exprime dans le style que nous choisissons. <\/p>\n

2. Avons-nous exprim\u00e9 toute la gamme des \u00e9motions humaines lors des cultes de l\u2019ann\u00e9e \u00e9coul\u00e9e ? Devons-nous seulement chanter des cantiques joyeux, ou y a t-il une place pour la r\u00e9flexion et la peine ? Sommes-nous tellement centr\u00e9s sur un seul aspect que nous perdons la vision d\u2019en- semble ?<\/p>\n

3. Notre culte exprime-t-il notre vie communautaire plut\u00f4t que l\u2019\u00e9volution culturelle individualiste ? <\/p>\n

4. Sommes-nous assez cr\u00e9atifs pour encourager une large participation des per- sonnes pr\u00e9sentes lorsqu\u2019il y a des activit\u00e9s particuli\u00e8res ? L\u2019inclusivit\u00e9 concerne tout le monde. Quels efforts faisons-nous pour \u00eatre inclusifs ? <\/p>\n

5. Lorsque nous pr\u00e9parons nos \u2018exp\u00e9riences\u2019 de culte, ne nous arrive-t-il pas de trop r\u00e9fl\u00e9chir \u00e0 ce nous allons ‘faire’ et pas assez \u00e0 la vision de Dieu que nous transmettons ? <\/p>\n

Peut-\u00eatre que, comme moi, vous avez connu des exp\u00e9riences particuli\u00e8res lors des rassemblements mondiaux de la CMM. Toutes les voix unies, qui s\u2019\u00e9l\u00e8vent et r\u00e9pondent \u00e0 la grandeur de notre Cr\u00e9ateur, Sauveur et Seigneur dans un culte multi-culturel, me donnent une id\u00e9e du culte d\u00e9crit dans le livre de l\u2019Apocalypse. J\u2019ai h\u00e2te de partager cet aper\u00e7u d\u2019\u00e9ternit\u00e9 avec mes fr\u00e8res et s\u0153urs du monde entier lorsque nous nous retrouverons pour le 16e Rassemblement en 2015. <\/p>\n

\"\"<\/em>Don McNiven (Kitchener, Ontario, Canada) est le directeur ex\u00e9cutif de l\u2019International Brethren In Christ Association (IBICA), membre associe de la CMM. Il est membre du Comit\u00e9 de Supervision du Programme du 16e Rassemblement, et responsable des chants et des cultes.<\/em><\/p><\/p>\n","protected":false},"excerpt":{"rendered":"

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