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It is fairly unavoidable and often nearly impossible to approach Bible texts or biblical topics without some level of bias, not just from denominational tradition or theological inclination, but, even, more so from our regular social experiences (i.e., social mapping) and everyday habits (i.e., social construction).[1] We often begin our understanding of a biblical text or topic within the space our social experiences and habits have created for us, often leading us to confuse application for interpretation.[2] And, as a result, interpretative conclusions, in turn, have an affect on our social relationships—an often-overlooked outcome of interpretation. This can be seen within the arena of church growth. Growth outcomes typically are understood in numbers of people that, correspondingly, affect social relationships. In turn, these outcomes determine particular “church” activities that may include or exclude certain people, by design or by unintended consequence.” Our building-centered church experience, along with its weekly habits, form interpretative bias and project what qualifies as church growth and what activities are determinative to bring such growth. When the topic of church growth is on the table, numbers are the chief and, for most, the sole outcome that is measured.[3] This, however, may very well be formed through our building-centered church experience and habits, rarely questioning the validity of our assumed biblical foundation; thus, biasing how we imagine church growth. Our social mapping (i.e., our social relationships) and our socially constructed building-centered church experience inform as to what qualifies as (or not as) “church growth” texts, providing a grid for acceptable parameters for interpretation. Yet, Paul’s Letter to the Ephesians offers another way to imagine how church growth should be measured. The Ephesians 5 filling command (5:15-21) and the household code that follows (i.e., the haustafeln, 5:22-6:9) is one such overlooked church growth text. The filling of the Spirit (v. 18) is dynamically related to social and domestic relationships implied by the relationship-trio (wives-husbands, children-fathers, slaves-masters), offering another frame for imagining biblical church growth. [1] Berger and Luckman, Social Construction of Reality, 1. [2] See chapter 6 of Wasted Evangelism. [3] Although there are some that point out that growing “spiritually” can be considered church growth, however such growth is typically measured individually, not typically as a church. *For those interested, I like to post drafts of my current research and writing. Here is the introduction to my up-coming paper that I will present at the November (2016) annual meeting of the Evangelical Theological Society in Atlanta, GA. See introduction and thesis >>![]() In light of Mark’s association of the kingdom with the gospel (1:14–15) and the gospel’s programmatic association with the Exodus land-laws [in particular see the connection in the opening (Mark 1:1-3) references to Exod 23:20 and Mal 3:1-5 and the texts surrounding context], I propose that biblical social action is a means to ensure that the blessings and benefits of living in society reach to the poor. Stephen Mott, former Professor of Christian Social Ethics at Gordon-Conwell Theological Seminary, points out that the Bible speaks of what is called “social action” in terms of carrying out justice and caring for the needs of the weak. In her book, Social Justice Handbook, Mae Cannon affirms a similar understanding of the biblical concept of social justice: The resources that God provides were made available to his people from the very beginning. Justice is expressed when God’s resources are made available to all humans, which is what God intended. Biblical justice is the scriptural mandate to manifest the kingdom of God on earth by making God’s blessings available to all (Mae Elise Cannon, Social Justice Handbook, 22). *Adapted from the introduction ("Evangelism and Social Action: An Exegetical Argument") and the 2nd chapter of Wasted Evangelism, "Wasted Evangelism (Mark 4): Social Action Outcomes and the Church’s Task of Evangelism."
This morning as we count the numbers “at” church, let’s remember one of the places where the church is most needed. While I do appreciate a comfortable worship service like most evangelicals on a Sunday morning, the evangelical Christian community should remember, recall it to mind, that it is not sacrifice the Most High seeks, but obedience (1 Samuel 15:22). While ancient Israel worshipped in a temple made with human hands (as we do similarly in our own buildings call "churches" made with human hands), Micah reminded God’s slumbering people:
Even when Jesus was asked about the most important command, Jesus narrowed it down to twins: Love your God with everything you got and love your neighbor as yourself. Nothing about buildings and standing in pew-like rows facing forward toward a group of people or a solo leader singing contemporary choruses with our hands raised and our hearts filled with ease, comfort, and peace. What Jesus did say is to harness what you have, love God and love your neighbor—these are the highest command (together). How can we not see—in the news, on the radio, blog posts, Facebook news items, tweets—that the world is in one of the worst refugee crises since WWII. Between Syria’s civil war (if you can call it that, there are more than two warring factions) and the rise of ISIS, the Middle East and Europe are facing the worst humanitarian disaster in generations. More than 11 million people are displaced, and easily half of these are under the age of 18. Wasted Evangelism aims to post Christian mission agencies and NGOs that are directly serving the current refuge crisis. Please do at least one thing to help in this time of crisis. Pray. Give. Go. Support. Send. Make Aware. Learn.There are, I am sure, more organizations, but these are a start, and ones I could support myself. I will add to the list as time moves forward and I become more aware of them:
Gary Haugen, President and CEO of International Justice Mission, raises an important point:
Gary points out that for poverty to be eradicated, decreased, or lessened for individuals and communities, everyday violence needs to be addressed first. Good intentions, targeted anti-poverty programs, and crisis services are nice and fill a need, but they will not, ultimately, bring an end to poverty. Building a school in an impoverished global city is a good thing, but it does not good for the young girls who need to walk to school if that walk endangers their lives. As I heard Gary's TED Talk and read his book, The Locust Effect, I could not help but think locally as I serve as a pastor in a very poor community in New Haven, CT, called The Hill. Violence is an everyday threat to good families, adults, teens, and children who are seeking to manage messy, difficult lives in order to have any sense of a good future.
International Justice Mission is an organization that seeks to rescue victims of violence, sexual exploitation, slavery and and protect the poor from violence throughout the developing world.
Read the chapter in my Wasted Evangelism: Social Action and the Church’s Task of Evangelism: “A Prelude to Judgment (Mark 3:20-35): The Beelzebul Episode and Its Significance for Evangelistic Social Action”
![]() Mark's Gospel narrative is not merely informational in nature; it is meant to move an audience to respond. Mark expected his readers/listeners, that is, the community of believers, to respond to his Gospel—to hear and be affected by the stories and teachings and events that shape his narrative. This is equally true regarding the Mark 12 scene under discussion, the poor widow vs. the duplicitous scribes. The “greater condemnation” (12:40)[1] of the temple establishment and the end of the temple (i.e., its destruction, 13:2) should not be dismissed as mere historical information or relevant only to the Israel of old. Mark crafts his narrative in such a way that pulls his readers/listeners into the story so they would hear that their end can have a similar outcome if they are likewise unprepared, for they, too, do not know when the master of the house is coming (Mark 13:35).[2] The warning to beware of duplicitous scribes is soon followed by Jesus’ disciples pointing out the “wonderful stones” and “wonderful buildings” of the temple (13:1). It is to this which Jesus replies, “Not one stone will be left upon another” (13:2). This is ironic and disappointing. The disciples didn’t get it; they had missed the point. They have not been listening—a dangerous place to be, for this is the OT charge against Israel’s unprepared leadership. Yet all readers/listeners are to guard against their own unpreparedness at the (re)appearance of the Master of the house. [1] Mark uses krima here, which means judgment and is most likely drawn from the Malachi reference (Mal 3:5). [2] The drawing in of the readers/listeners can also be seen in the “hardening” texts directed at the disciples (Mark 6:51–52; 8:14–21). *From “Widows in Our Courts (Mark 12:38–44): The Public Advocacy Role of Local Congregations as Discipleship,” chapter one of Wasted Evangelism.
While attending an early morning men’s prayer and devotional time (as a guest of the one leading the study component), I was horrified by some of the strained thoughts on the passage. The study leader actually tried to stick to the James text; it was the poor rich readers that made comments to lessen the impact of what God was saying through James' words in chapter 5 of his letter. Here are some of my thoughts as the poor rich readers of the Bible commented on James’ words:
Some might not think it, but I was being charitable here. My thoughts were a bit more harsh and even more direct than what I penned above. I will grant that it took me eighteen years after becoming a Christian to begin to see how suburban, affluent, and political I had been reading the Bible--all the while thinking I was interpreting rightly. We need to stop taking the poor out of the texts that actually call us to judgment for not doing something for the poor--neutrality, distance, time, politics will not be allowed as excuses on that day God judges all of our hearts. For on "that day" our riches will have rotten and our garments will have become moth-eaten. Our gold and our silver will have rusted; and their rust, on that day, will be a witness against us and will consume our flesh like fire.
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AuthorChip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action. Archives
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