the unfolding life of the missional church, part two

Copyright Josh Cooper 2009.

Cultivating Communal Practices by Living in Obedience to God's Call

Ecclesial Practices and Values
"Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need.

"So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved. (Acts 2:41-47)

At Pentecost, with the outpouring of the Holy Spirit, God’s promise to send a Counselor became a reality. And those who received the word were baptized into the community of believers and the Lord added to their numbers. And this community of people devoted themselves to prayer, breaking of bread, learning doctrine and practicing fellowship. They were living in unity bonded together by their baptism and faith in Jesus Christ – serving as living witnesses of God’s reign on earth. “God’s promised reign of love and hope, compassion and reconciliation, harmony and justice, is incarnated in a new humanity, a people commissioned to represent the gospel of peace (shalom) to the alienated and hostile powers of the world" (Guder). This new reality is called koinonia. The church is a called community of God’s people which points beyond itself to the promised fulfillment of the coming reign of God. It does this by celebrating God’s activity and deeds (worship), discerning God’s active presence (prayer), participating in God’s transforming power (ministry of healing, wholeness), and proclaiming God’s dynamic vision for all creation (preaching and witness) (Guder).

Koinonia stands in opposition to the autonomous myth that individuals are free to form their own life – free to write their own story. In opposition to the ideals of autonomy, koinonia communities participate in practices received from tradition; however, the benefits of the practices can only be gained by participation (Guder). Practices grow and change as we receive the Spirit’s direction. The purpose of ecclesial practices is to make visible the invisible – to make the natural supernatural – by participating in the “creative power, redeeming love, and transforming presence of God in the ongoing mission of the reconciliation of all humanity and the healing of all creation (Guder).

Leslie Newbigin puts it this way, “From the beginning of the Bible to its end we are presented with the story of a universal purpose carried out through a continuous series of particular choices.” God’s mission is unfolded page by page in the Bible and He accomplishes his cosmic purposes through a few who are chosen to be the bearers of the purpose for the sake of all until the final day. God’s universal purpose of restoration is, according to Newbigin, “accomplished through the choosing of particular people which arises from this fundamental insight concerning human nature” – that human beings exist only in relationship with others and in relationship with creation. Therefore, “no one can be made whole except by being restored to the wholeness of that being-in-relatedness for which God made us and the world and which is the image of that being-in-relatedness which is the being of God himself” (Newbigin). The doing of God flows from the being of God – through the “being-in-relatedness” of God to himself vis-à-vis the Trinity. Likewise, the doing of the church flows from the being of the church. “For, by the cross of Jesus Christ,” Paul Santmire wrote, “God has intervened in our sinful history to restore us to our rightful relationship to the divine and therefore to our rightful relationship with other human beings and indeed with the whole world of nature…the church lives by the grace of God as the embodied, congregated testimony of both the restoration and the foretaste God has brought forth in Christ.”

Therefore, ecclesial practices should flow naturally out of ecclesial values. Values are simple expressions of who God is and what God’s work and word proclaim. Values rooted in God’s word help further define ecclesial practices by giving tangible yet imperfect expression to those established values. Values include (but are not limited to): creation, worship, diversity, reconciliation, wholistic spirituality, mutual embrace, and relationship. Practices which flow from values include: baptism, celebrating the Lord’s Supper, reconciliation, discernment, hospitality, interpretation of Scripture, leadership development, proclamation of God’s word, prayer, creation care, stewardship, Spirit-given gifts, and fruit of the Spirit. And to the fruit of the Spirit we shall turn.

“But the fruit of the Spirit,” says Paul, “is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:22-24). Paul says that those who have been baptized into Christ’s death and resurrection (the supernatural) live lives which produce Spirit-filled fruit (natural). “Life according to the Spirit is lived in keeping with the commitments and norms of God’s promised reign,” says Guder, and one of the most tangible expressions of the church today is the fruit of the Spirit.

Consider the alternative – the works of the flesh, the ideal of the autonomous self which are: “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you,” says Paul, “as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19-21). The works of the flesh include attitudes, desires, motivations, and behaviors of those persons who live in their own and the world’s fallenness – life before and outside Christ (Guder).

For Paul, the works of the flesh and the fruit of the Spirit are not competing realities that wage war in a person. Rather, the works of the flesh and the fruit of the Spirit are separate realities that compete against each other and Paul reminds those who are in Christ that it is impossible to live in both realities at the same time. Paul reminds his listeners that through baptism and faith in Jesus Christ, a person is a “new creation.” The “old creation” is gone, along with the works of the flesh, and the “new creation” is here - a new reality guided by the Spirit – exemplified by a life of love, joy peace, patience, kindness, goodness, faithfulness, goodness, and self-control. “When the Spirit transforms the life and practice of Christian communities,” Guder wrote, “they demonstrate that God’s promised future has been set in motion. The joy, freedom, and wholeness of life within the reign of God can already be tasted even if not yet fully consummated" (Guder).

Questions to ponder:
1) What is the relationship between ecclesial values and practices?
2) Do humans really exist only in relationship to one another and to creation?
3) Does being come before doing; or does doing come before being? Which influences which?
4) What is the role of the Holy Spirit in all of this?

the unfolding life of the missional church, part one

As always copyright Josh Cooper 2009.

In the beginning of my missional church course, I endeavored to better understand the church in mission by writing about the two characteristics of God which I thought form the foundation for mission. “The basis for mission,” I wrote in my first essay, “in a North American context – originates and finds its purpose in the character of God, and ultimately is consummated by God. So, it seems appropriate to ask – which of God’s characteristics provide a foundation for mission? The short answer is – God’s love and justice. Love and justice are inextricably intertwined in the “DNA” of God. The very “stuff” God is made of is a wonderful blend of love and justice.”

“Mission,” according to Darrell Guder “means ‘sending,’ and it is the central biblical theme describing the purpose of God’s action in human history.” While I certainly do not disagree with Guder, I’m inclined to believe that “God as a missionary” is more a result of God’s ultimate love and justice for all of creation than a distinct characteristic of God. In other words, underneath God’s “missionary-ness” is God’s love and justice. God is love and God is just, therefore, God sends.

Just as God’s love and justice are inextricably intertwined – so that one characteristic cannot be defined without the other; so too, it is a difficult task to separate missiology from ecclesiology. Therefore, the purposes of this essay are three. First, I will reflect on my own emerging missiological understandings, which includes an examination of the dynamic relationship between missiology and ecclesiology. I will spend the majority of this essay on this subject, drawing heavily from Guder et al. as a conversation partner. Second, I will discuss the role of the pastor as prophet, priest and poet as a beginning model for missional church leadership as well as the communal discernment process – pneumocracy. Lastly, I’d like to talk about how studying the missional church has shaped my style of ministry in relation to a “real-life” situation that our church is facing as we speak.

Missiological Understanding
What is missiology and what is the relationship between missiology and ecclesiology –theologically speaking as well as practically speaking? These are the two questions that I have directed the most time and attention to answering. Mission is not relegated to just the activity of the church. “Rather, mission is the result of God’s initiative, rooted in God’s purposes to restore and heal creation” vis-à-vis God’s love and justice. Mission describes the purpose of God’s action in human history. So, if mission is not merely the activity of the church, then the church must be God’s instrument and witness. “Mission defines the church as God’s sent people.”

So then, how do we shape the church to be God’s instrument and witness? A key to shaping a community to be God’s instrument and witness rests in ones ability [by God’s grace] to effectively bridge the gap between theology and practice – to bridge the gap between ecclesiology and vocation. So how is this accomplished? What would this bridge look like practically speaking?

Guder believes that a missional ecclesiology can be put into practice. “The basic function of all theology” says Guder, “is to equip the church for its calling. If that calling is fundamentally missional, then what we understand and teach about the church will shape God’s people for their faithful witness in particular places.” Specifically, a more missional ecclesiology serves the church’s witness as the church “makes disciples of all nations” (Matt. 28:19). Missional ecclesiology can be put into practice because it is a creation of the Holy Spirit. Missional ecclesiology is God’s creation for God’s mission. Therefore, it is our responsibility as the church to seek missional renewal. Missional renewal is undefined and the church finds itself hanging in a tension between what is visible within the church and what is invisible. Hans Kung said that the church is both visible and invisible. Instead of using term like visible and invisible, I wonder if the church is both natural and supernatural – that is, by God’s grace the church responds naturally to God’s commands by being obedient to its calling, all the while God provides the super-. The church is visible and invisible – natural and supernatural. This imagery is something that I will employ throughout this essay. So how does the church bridge the gap between theology and practice? What does it look like for the church to reflect the tension between the natural and supernatural? Part of the answer lies in cultivating communal practices by living in obedience to God’s call for His people.

So, what is your understanding of "missional church?" Is it just a buzz word? Or is it truly a concept that has been lost over time and only rediscovered? Is "missional" a part of God's DNA? In my next post I will identify ecclesial practices anf values which help define and direct missional communities.

For the Beauty Chapters Five to the End

This is the fifth and final post on a great book written by Dr. Steven Bouma-Prediger (Hope College) entitled For the Beauty of the Earth. In chapter 5, the author asks, "How should we think of the earth?" This chapter attempts to articulate a theology and ethic of creation care. The part of this chapter that resonated the most with me was his missiological emphasis. Now, "missiological" is a loaded word and can mean very different things to different people but for our purposes we'll just say that missiological means the mission of God. Think of God as a missionary who sent his Son, Jesus (and the Holy Spirit) to reconcile the world to Himself - including all of creation! Jesus comes to save not just us but the whole world, says B-P. The resurrection does not only pertain to us humans, it embraces the earth.

The challenge ahead for Christians is that we are called to be caretakers of the earth and that we must persuade Christians that care for the earth is an integral part of authentic Christian discipleship. Yes, I believe this is true - especially now more than ever? What do you think?

Chapter 6
This chapter engages vitue ethics by asking the question, "What kind of people ought we be?" To sum up this chapter we ought to understand which virtues are crucial for the health of the earth. The ecological virtues are:
* respect and receptivity - act so as to preserve diverse forms of life.
* self-restraint and frugality - act so as to live within your means.
* humility and honesty - act cautiously.
* wisdom and hope - act so that creatures are able to maintain themselves.
* patience and serenity - act so that creatures are given rest.
* benevolence and love - act in such a way as to care for earth's creatures.
* justice and courage - act so as to treat others fairly.
The chapter concludes with this quote, "To do the work God calls us to do, these fundamental traits of character are necessary. Character is central to the care of the earth" (160).

Chapter 7
I will close this post with a short synopsis of the chapter entitled, "Why Worry About Spotted Owls and the Pacific Yew?" by saying that creation is indeed the very first world wide web whereby we are all interconnected despite our lack of understanding how the spotted owls and pacific yews affect us as human beings. Not only do we not fully understand our relationships with creation, but it appears that God is deeply concerned not only with reconciling humanity to Himself but all of creation including mountains lions, and yes - dare I say - those blasted earwigs!

Why worry?
Because God says so.
Because we owe it to our children and grand-children.
Because the earth is valuable for its own sake.
Because care for the earth is integral to what it means to be Christian. (179).

a little poetry

One Flesh by Cheryl Norwood

You hold me so close,
my chin pressed to your chest.
Is that your heart's rhythm
or mine?
One Flesh.

Your smile immediately, spontaneously
leaps onto my face.
I can't even fight it when I'm angry with you.
One Flesh.

Sad news assaults.
Your tears well up.
Yet they fall from my eyes.
Your pain.
My pain.
Our pain.
One Flesh.

Sitting in church,
worshiping together.
One.
A melodious instrument.
A joyful noise.
You softly kiss my forehead during prayer.
One Flesh.

Dancing together
in shoeless feet to soundless music.
A celebration of nothing,
but of everything we are.
A kitchen dance
for no special reason...
just because.
One Flesh.

Together forever,
no thoughts of escape
from this lovers' bond.
So grateful God picked me
to become part of "us."
One Flesh.

top eight of two thousand eight

I wouldn't say that I read A LOT (I know a few people who read a whole lot more than I do), but I do read many books throughout the year - some for seminary and others for my own edification. Here are 8 spiritual / ministry books that I recommend...

1. Life on the Vine (Phillip Kenneson)
2. Sex for Christians (Louis Smedes)
3. For the Beauty of the Earth (Steven Bouma-Prediger)
4. The Art of Forgiveness (Louis Smedes)
5. Announcing the Reign of God (Mortimor Arias)
6. Surprised by Hope (N.T. Wright)
7. Working the Angles (Eugene Peterson)
8. The Violence of Love (Oscar Romero)

For Fun:
1. Anything written by Ted Dekker.