The church at worship: “If there is to be a ‘committed people as the sign and agent and foretaste of what God intends, it can only be insofar as their [church’s] life is continually renewed through contact with God himself’ in worship . . . ‘True worship enables us [as church] to be conformed more and more inwardly to the Cross of Jesus.’ The cross of Jesus means a total and costly identification with the world [around us], on the one hand, and yet a radical separation from its idolatry, on the other. Worship renews us in this life of Jesus.” ~Michael W. Goheen, in his The Church and Its Vocation, as he reflects on Lesslie Newbigin's concept of God’s missional means of grace.
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I’m doing some study on Matthew 14 this afternoon and ran across a rather powerful quote from Stanley Hauerwas’s commentary on Matthew. I have been thinking these thoughts for a while now (and I will be sharing some of them this coming (5/12/19) Sunday), namely, that those in power and the powerful must use power to stay in power; sadly, most use of power by the powers and the powerful is threat, violence, or the subtle making of promises to those without power (to grant or take away) something needed. It is this last use of power that is most deceptive and, well, rather powerful. You see, it matters not whether the powers or the powerful actually deliver on said promises, for it is the making of the promises that counts because those with no power have no choice but to acknowledge (bow before, vote for, smile in adoration, applaud or laud, promote, et al.) that it is only in the powers and powerful that they will ever see the good for themselves or their neighborhoods (even though they don’t ever see the promises delivered). In Matthew 14, Jesus (that is, Matthew in the narrative) is hinting at an alternative to power, first in Jesus as that alternative and then at the development (forthcoming, i.e., the forming of the) community that follows Jesus. We, the church (read a local church), are that alternative to the story of power. Here’s the quote:
Recently during a Sunday sermon on Matthew 11, I asked: “How do you think the young church, with nothing much to offer, no social or political power, possessing little resources—and life didn’t really get easier and better for early believers. They risked everything, and for most, life got harder. How do you think, in the first 150 years after Pentecost, Christianity became the largest religious sect in and around the Empire? How? “They changed their households . . . street by street, village by village, at the table [I pointed to our table where we would shortly celebrate the Lord’s Supper together]. It all changed right here where gathered-churches lived out ‘Come all who labor and are heavy laden.’ “The body of Christ, the local church, with Jesus our Head, ruling and reigning at the Father’s right hand, is His presence in its community. We show them Jesus by who we are and what we do so that all who struggle and toil and are carrying burdens no one should carry alone hear (because they see) the invitation to Come to Jesus and take on His yoke and find rest. We are to embody the invitation to Come.” ¿Como piensas que la iglesia naciente sin nada que ofrecer, sin poder, careciendo de recursos? - y la situación no se puso ni mas fácil ni mejor para estos primeros creyentes que se arriesgaron todo, sino la vida mayormente se les hizo aún más difícil - ¿Como piensas que dentro de 150 años el cristianismo llegó a ser la religión más prominente en y alrededor del imperio Romano?
¿Cómo? Ellos hicieron cambiar sus hogares ... calle por calle, aldea por aldea, en la mesa. Todo se cambió allí mero, donde las iglesia reunida practicaba el "Venid a mí, todos los que estáis cansados y cargados." El cuerpo de Cristo es la iglesia local, con Jesús como nuestra cabeza regiendo y reinando a la diestra del Padre, su presencia en esa comunidad. Les demostramos a Jesús por quienes somos y por lo que hacemos para que todo aquel que lucha y labora y que lleva carga pesada no lo haga a solas porque oye y ve la invitación de venir a Jesús y tomar su yugo y hallar descanso. Debemos encarnar la invitación a venir. Lesslie Newbigin “believed that the ‘whole thrust of the 20th century [last century] rediscovery of the missionary nature of the church is lost if it does not lead to a radical re-conception of what it means to be a local congregation of God’s people.’ And so he frequently expressed his conviction that the local congregation is the primary reality of the church and therefore the only possible hermeneutic of the gospel” (Michael W. Goheen, The Church and Its Vocation: Lessie Newbigin’s Missionary Ecclesiology, p. 108). Amen and amen. But this means getting our “local” ecclesiology right (as in biblical). We confuse our form for church, yet our form (and its institution) will determine much in how we (and the public) understand what we mean by the gospel. We tend to read back our form and way of doing church into the New Testament (a bad hermeneutic!). We need to think more deeply about ecclesiology and the local, gathered-church. Frankly, we need a "radical re-conception" of the nature, purpose, and meaning of the local church, what I prefer to call, the local, gathered-church.
And this is why church, that is ecclesiology, is so so important.
I have been wrong on many things theological over the years (e.g., nature of man and nature of sin, God's sovereignty and election, the importance of the Lord's supper, and too many more to be embarrassed over, which I hope I know better now), but the biggest “didn’t get” was “church.” I, like most of us, define “church” by and through our culture, our sociological history (i.e., our story), even my personal story, and my social location as (now don’t get offended, or maybe you should)—my social location as a white, suburbanite, living in America, and a person within a westward marching, European cultural history (story). Really need to rethink church and do so within the context of the biblical story. Power does not naturally distribute power equitably. This is why, first and foremost, calling upon the powers to distribute power more fairly (whether government, industrial complexes, religious institutions, or business corporations) will not address the problem of power being more equitably distributed. When politicians and civic leaders get elected or into positions because they promise more equitable distribution of power, once in power, they have an idolatrous temptation to remain in power over the very people they claim to advocate for—so, they, too, will not naturally be given to share that power more equitably. As was once said, power corrupts; absolute power corrupts absolutely. The only place power is distributed equitably is at that Table in the (better, yet, a) gathered-church. And, this is exactly what happened in the Book of Acts. This is the background of New Testament Letters like Romans, Galatians, and James; and, for the early church (for the first 150 years or so) . . . and, which, now, should be happening at every gathered-church of strangers and unequals in every locale, on every street, in every neighborhood, and within every community. This is at least one reason why the church, a the local gathered-church, is so, so important. Where this isn’t happening in a local church (i.e., a gathering of strangers and unequals at worship and at Table), there needs to be lament and repentance and correction in righteousness. Our problem is that much of the church (local and institutional) has so aligned with Christendom (that is, a culture that steals from Christianity just enough to control the industrial-church-complex and its own citizenry, but is formed by power-idolatries, such as ours here in the West) that, we, too, have become a power (or powers) that do not naturally distribute power equitably. But this isn’t the gospel, nor is it the body of Christ prescribed in the New Testament. But we didn't learn Christ this way (Ephesians 4:20; cf. 4:17–32). Yet, this is the place (the gathered-church) where power is defeated (Ephesians 6:10-12; Colossians 2:15) and the place where the only power known is the crucified power of the cross of Christ (Gal 2:20). This is the place where “there is neither Jew nor Greek, there is neither slave nor free, there is no male and female” (Gal 3:28); for this is the place all, by one Spirit, have been “baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Corinthians 12:13); a space “where no Greek and Jew is, that is (kai) [where there is no] circumcised and uncircumcised, barbarian, Scythian, slave, freeman, but all things and in all is Messiah” (Colossians 3:11, my translation). Given that we are subject and, too often, align ourselves to the powers (at least the side of power we like or identify with or the side that seems to give us power, which is an illusion, of course). It is too natural to believe our only recourse for justice is to call upon those in power (i.e., the State or the industrial-complex) to give up power and more equitably redistribute power. But they will not, no matter how much they promise. However, the harder work—which is God’s way in this world now that Christ Jesus has died, been raised, and ascended to the right hand of the Father, and the church, the local gathered-church is His body, His presence in a community—the harder work is ecclesiastical, not simply protest, advocacy, and, certainly not, voting correctly. Our contemporary church-power and the way we tend to advocate in the public square mimics the current systems of power, so it is natural to have “Christian leaders” gain power, who develop followings as a demonstration of their power, to call upon the powers of government and systems of power to do justly. And to punish those who do not. So, what we have—what we end up with--is only “power” vs. “power.” But what God wants is crucified with Christ-power among the church, that is, our local churches (rural, suburban, exurban, and urban), and in church planting (especially in the harder places, the hinterland places, the geographically “unlivable” (and unlikeable) places, the marginal places, the border-places, the places where there is the lack of power).
There is no doubt in my mind. There is no way around it. The issue and problems of justice are a Table issue where the gathered-church exists. We are called to the harder task, church, where justice, that is, the place where the more equitable distribution of power can be experienced, demonstrated, and displayed.
In Philippians 2:13–16, Paul reveals the depth and breadth of the vital relationship between the church and our sanctification. He directs our attention, once more, to God’s purpose, his will. Paul reminds the Philippians, “for it is God who works in you to will and to act in order to fulfill his good purpose” (2:13).[1] This verse explains why we are to work toward mutual respect within the church body—why we are to pursue harmony and each other’s spiritual well‑being. Why are we to do this? “Because God is the One who is working both to promote his goodwill (his purpose) and to provide the ability to bring about such goodwill” (2:13, my interpretative paraphrase). This verse and Phil 2:12 blend God’s sovereign control and our responsibility. There is no contradiction here, for divine action always seeks to provoke a human response. God’s action should inspire our commitment both to support and to conform to such action. God’s Purpose: A Healthy Church What is this “purpose” that God seeks to work out? The word here is not normally translated “purpose,” but rather “pleasure” or “goodwill.”[2] Paul used the same word earlier (Phil 1:15) in describing the goodwill of those who supported his ministry. In this letter to the church at Philippi, it is not possible to shake the connotation this word would have had in the minds of the recipients. Although Paul is speaking about God’s purposes, his choice of this particular word would have indicated to the Philippians that God’s purpose is the well‑being—the health—of his church. Sense the flow of Phil 2:12–13 read together Along with your salvation, achieve mutual respect within the church. Why? Because God is the One who is producing among all of you the potential and the work that produces his good pleasure—that is, the church’s well‑being [author’s interpretative translation]. Most Christians at one time or another ask, “How can I find God’s will for my life?” Most of the “methods” suggested to help us find God’s will use a combination of Bible proof‑texts, feelings (or notions) and signs (or situations). I find it amazing that we who are fallible, prone to selfishness, and subject to sinful temptation (and, in our culture, inclined to comfort and self‑esteem) rely so heavily on the subjective. It is even more surprising when we consider that God has graciously revealed his will through the Bible and the Living Word, Jesus Christ. We need never feel that God’s will (his purpose) is somewhere far out there. Philippians 2:13 reveals once and for all until the end of time God’s will for us. We are to join him in achieving the church’s health, its well‑being.[3] Having confidence in God means we trust him to bring about what he promised. Jesus himself said, “I will build my church, and the gates of Hades will not overcome it” (Matthew 16:18). Despite the condition of the church and the varied levels of health from church to church, God will work effectually to build his universal church. He will bless and strengthen any endeavor or personal attitude that builds, renews, or enhances the vitality of his church. How do we show God’s good pleasure? Next, in Phil 2:14–15, we have an imperative with a promise: “Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault . . .” Imperatives are to be obeyed. But they also are indicative of something. In this case, 2:14–15 describes God’s people. No More Complaining! No More Arguments! In order to promote goodwill within the congregation and thus restore the church’s health, the Christian community is to refrain from “complaining” (literally, grumbling) or “arguing” (literally, disputing). This reference to grumbling (complaining) and disputing (arguing) evokes images of the nation Israel as it journeyed through the Sinai desert. The people complained against Moses and doubted God’s promises (Exod 15‑17; Numbers 14‑17; 1 Cor 10:10). Whether Paul intends to make a direct parallel or not, one thing is certain. Such attitudes led the people to stray away from God and act immorally. Such attitudes caused Israel’s enemies to blaspheme Yahweh God. Paul says “God was not pleased with most of them” (1 Cor 10:5).[4] If Israel’s grumbling in the Sinai desert displeased God, the grumbling of the Philippians also was contrary to God’s good pleasure. Such an attitude still is!
Paul’s reference in 2:15 to “children of God” implies a family resemblance. We bear God’s likeness. That is why we are to be above blame, pure and without fault. Not that we will be free from false accusations or even from deserved blame. But, certainly we are not to bring such accusations on ourselves because of sinful, unrighteous, or worldly behavior (1 Pet 2:11–17; 2 Cor 6:1–10). The testimony of God resides in the church. We bear God’s image. Our “love for one another” and our participation in the gospel (that is, our love for those outside the church) is communication loud and clear. Where is the church to be the church? Jesus said to his Father, “My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it” (John 17:15–16). In a similar way, Paul exhorts the Philippian church. On the one hand, they are not to be “complaining or arguing” (that is, not of the world). On the other hand, they are to be the church, above reproach, amid “a warped and depraved generation” (that is, in the world). More Old Testament Examples Paul continues to draw upon images from Israel’s exodus from Egypt. The reference to “a crooked and depraved generation” is an allusion to Deut 32:5:
Moses was saying that those Israelites who rebelled against God and were unrepentant of their “grumbling” were in fact not God’s people at all. In quoting Moses, Paul certainly had in mind the false apostles who were belittling his ministry and causing havoc within the Philippian congregation (Phil 1:15–17). Those were not God’s people. Yet despite their contentiousness, the true congregation (3:3) must be faithful followers of Christ Jesus. They are God’s people, who look “. . . to the interests of the others” (2:4) and demonstrate Christ-like obedience (2:8). Paul most assuredly also had the pagan, Gentile world in view. The church must remain the church in the midst of a perverse society that has refused or twisted the truth of God (Acts 13:10; 20:30).
But how can the church witness to God’s truth if it is more concerned about its pride, its self‑interests, and its status? Restoring the church—bringing health to the church—means restoring its witness. So the church, which is the light, is to display its sacrificial and redemptive obedience, its good works of harmony, selflessness and humble service to others. Then it will be an influence for good in a corrupt and darkened world (Matt 5:14; Eph 5:8; 1 Thess 5:5).[6] There should be no doubt that Paul is also warning the congregation. The author to the Hebrews asks: “. . . how shall we escape if we ignore such a great salvation?” (Heb 2:3). Paul’s language in Philippians reminds us of the dangers of disobedience. We are to remember that the church and the gospel are at stake. When we do not seek the church’s health, we cannot expect that we will display God’s truth in a darkened, perverse world. Consequently, we compromise our very purpose in the world. [1] The words in you should be understood to mean “among you” (i.e., among you, the Philippian congregation). The you is plural and should be understood corporately rather than individually as if addressed personally: “It is God who works among you [the church in Philippi] to will and to act according to his good purpose” (author’s translation, 2:13). [2] A syntactical‑linguistic study of the phrase hyper tēs eudokias (lit., according to pleasure, 2:13) indicates that Paul intended a semantic relationship between God’s purpose and the church’s well‑being. It is variously translated “for his good pleasure” (NASB, KJV), “according to his good purpose” (NIV), “to obey his good pleasure” (Good News). In Rom 10:1, Paul uses the word eudokia (pleasure, purpose) to indicate his “desire” to reach the Jews. In 2 Thess 1:11, it points toward the fulfilling of “all [their] pleasure” or “good purposes.” In Eph 1:5, it is a synonym for God’s will. In the Philippians passage, there is no doubt that God’s “purpose” is meant, but Paul uses the term to develop as well the connotation of the church’s “goodwill.” Hawthorne translates 2:13, “For the one who effectively works among you creating both the desire and drive to promote goodwill is God” (101). The preposition hyper rarely means “according to” (NIV) or “for” (NASB). Where the only subject is a prepositional phrase, as in 2:13, it is used to indicate that which a person (in this case, God) wants to attain. The context is clear. The exhortation is a call to harmony, unity, and goodwill toward others. See Martin’s comment on this text in Philippians (New Century Bible Commentary, 1980). Martin correctly translates 2:13, “[It is God who] produces the will to amend the condition of his people and brings about the accomplishment of this state of ‘goodwill’.” [3] Throughout the New Testament this same thought is understood as building the church, increasing the church, or the gospel, serving the saints, etc. [4] The verb form of eudokia (pleasure, purpose) in Phil 2:13 is used in 1 Cor 10:5, making the contexts similar. [5] Hawthorne, 101. [6] Ibid., 103.
"We can no longer afford our historical sentimentality to the past. Christendom is not the biblical mode of the church. It was/is merely one way in which the church has conceived of itself. In enshrining it as the sole form of the church, we have made it into an idol that has captivated our imaginations and enslaved us to a historical-cultural expression of the church. We have not answered the challenges of our time precisely because we refuse to let go of the idol. The answer to the problem of mission in the West requires something far more radical than reworking a dated and untenable model. It will require that we adopt something that looks far more like the early church in terms of its conception of the church (ecclesiology) and its core task in the world (missiology)." ~ Michael Frost & Alan Hirsch, The Shaping of Things to Come |
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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