So last Sunday was a big Sunday for me. I had a large part to play in the overall theme and scheme of last Sunday's worship service which included lots of music, Scripture reading, painting, and showing some really cool clips from a DVD entitled, Sand Story, which you can check out here.
The overall theme of the service was to take our congregation [in 70 minutes or less mind you] from creation to revelation. It was powerful. Everyone did such a wonderful job. If you can imagine, we book-ended the service with Scripture readings from Genesis and Revelation while three "artists" worked together to paint the scene! So, the creation painting looked rather abstract, but you can picture a garden scene being painted. And then at the end of the service, the artists painted a great city - the new Jerusalem - on the earth as Revelation describes it. It was awesome! I have the service on my hard drive, but it's 5 gig, so if anyone knows how I can transfer this huge file - please let me know. I'll post the worship order just in case you'd like to do something like this at your church.
The Story: Creation to Revelation
January 25, 2009
Opening:
Three “Artists” begin to paint the creation of the world during the opening song.
Need three people.
Song: Majestic
Paint supplies needed – paint, easel, brushes, canvas for floor, etc.
Scripture: A reading from Genesis 1
Creation from Sand Story DVD
Scripture: Deuteronomy 6:4-9
Song: Love the Lord Your God (Lincoln Brewster)
Song: Psalm 23 (written by Lori Bond)
Meditation
The Coming of the Christ – “The Coming of the Christ”
Scripture: Mark 1:1-9
Song: Prepare Ye the Way (Michael W. Smith)
Scripture: Reading from Matthew 5:1-11
Passion from Sand Story DVD
Communion:
Scripture: comes from Pastor as he re-enacts the Last Supper
Song: For God So Loved the World
Song: My Jesus, I Love Thee
Scripture: Reading from 2 Corinthians 5:17-21
Song: Majesty
Closing:
Scripture: Revelation 21 or 22
Three “Artists” come back to paint a picture of heaven on earth (from Rev. 22).
Need three people (can be the same as the first).
Song: Revelation Song
Song: Doxology
Oh, and the coolest part of this was that I found out that two people gave their lives to Jesus during that service. That...[in the words of Pastor Perry Noble] never gets old! Very cool!
Saturday, January 31, 2009
changing gears
I'd like to change gears for a while by focusing on something completely different. I'm currently enrolled in a Spiritual Powers course at seminary, and I'd like to translate some of my learnings [as well as my thoughts, feelings, and experiences] from class to this blog. This will be a space where I will engage questions centered around worldview; the realities of good and evil; God and Satan; angels and demons; miracles, signs, and wonders; as well as healing. I will also be drawing from my readings of two authors - Francis MacNutt who wrote a tremendous book called Healing; as well as Signs and Wonders by John Algera. I look forward to creating time and space to talk about the realm of spiritual power.
the unfolding life of the missional church, part three
Copyright Josh Cooper 2009.
This is the third and final post concerning the unfolding life of the missional church where I explore missional church leadership and a new term [to me anyway] called pneumocracy. You can view my previous posts on the unfolding of the missional church by clicking below.
1. Missional Understanding
2. Ecclesial Practices and Values
Leadership
I’ve been thinking a lot about the role of the pastor in missional communities, and I’d like to explore my version of the munus triplex – the three-fold office – of the pastor as prophet, priest, and poet (Guder). I will attempt to associate an particular practice with each of these offices as identified by Eugene Peterson. For example, the office of prophet is associated with spiritual direction; and the office of priest is coupled with the study of Scripture; and the office of poet is connected to the practice of prayer. Just to be clear, I believe all three offices make use of all three of these practices, but I am stressing a particular value for each office.
Pastor as Prophet
The beginning of the gospel about Jesus Christ, the Son of God.
It is written in Isaiah the prophet:
"I will send my messenger ahead of you,
who will prepare your way”—
"a voice of one calling in the desert,
'Prepare the way for the Lord,
make straight paths for him.' "And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins….And this was his message: "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit” (Mark 1:1-4;7,8).
The way I see it, one of the central functions of the pastor is that of prophet. For centuries prophets proclaimed and enacted the word of the Lord and spoke as the very mouthpiece of the God. Like John the Baptist, one of the purposes of the pastor is to ‘prepare the way for the Lord’ and point people in the direction of “new creation” – new life which can only be found in Jesus Christ through the Holy Spirit. Eugene Peterson, in his delightful book, Working the Angles, refers to this calling of pastors as “spiritual direction.” Spiritual direction is, in Peterson’s opinion, one of three callings of the pastor today. The other two callings are: a call to prayer, and a call to biblical study. Peterson says that pastors are abandoning their high callings, and he encourages pastors everywhere to reclaim their commitments to prayer, study, and spiritual direction. Peterson says this about the role of the pastor, “The biblical fact is that there are no successful churches. There are, instead, communities of sinners, gathered before week after week in towns and villages all over the world. The Holy Spirit gathers them and does his work in them. In these communities of sinners, one of the sinners is called pastor and given a designated responsibility in the community. The pastor's responsibility is to keep the community attentive to God. It is this responsibility that is being abandoned in spades" (Peterson). The pastor as prophet – a sinner among sinners – gives voice to God’s story and vision by keeping the community “attentive to God” by providing spiritual direction in a way that proclaims, “Prepare the way for the Lord, make straight paths for him.”
Pastor as Priest
The practice of Scripture study is connected to the biblical metaphor of the pastor as priest. This practice is intended for the pastor to become “passionate hearers of the word rather than cool readers of the page” (Peterson). One way to be transformed in to passionate hearers of the word is to embody the biblical text. We have learned in our Hebrew courses, and I have come to believe that when we exercise our memories and commit the text to memory, the Word works within us in such a way that we become intimately involved in the story. There is this outside-inside-outside movement that takes place as we move from reading the text to memorizing the text to enacting the text. Peterson says it this way, “Listening to Scripture, of course, presupposes reading Scripture. We have to read before we can listen. But we can read without going on to listen” (Peterson). The key to the practice of Scripture study is to not remain in the reading of Scripture but to move, by the Spirit’s guidance, into the listening (as Peterson puts it) or “embodying” phase of Scripture study.
Pastor as Poet
The last office of the pastor is that of poet. The pastor as poet is most intriguing to me because I’ve never encountered this metaphor before. I’ve associated the practice of prayer with this office. The pastor as poet is an approach to leadership that “enables persons to come to terms with the emotions of change within. What is required of leadership at this point is an ability to articulate, or bring to verbal expression, the actual experiences of the congregation” (??). The pastor not only serves as the mouthpiece of God proclaiming “the way of the Lord” but also serves as the poet for the people. In some way, then, prayers are like poetry – not in the superfluous sense, but in the “from the gut” sense, much like the opening verses of Psalm 130, “Out of the depths I cry to you, O LORD; O Lord, hear my voice. Let your ears be attentive to my cry for mercy.” The pastor as a poet uses his or her voice to cry out to God and articulates the deep-seated emotion that comes from deep inside a person’s gut.
This Psalm is not a Psalm that begins with praise or adoration. It begins at the reality of where the psalmist is – in the very depths. Notice that the psalmist says, Lord, hear my voice, not – Lord, hear my prayer. It’s as if the psalmist is saying I want you Lord to not only hear my words, but I want you to hear my voice. I want you to hear the anguish in my soul…I want you to hear the hurt in my gut. I want you to hear the heart break behind the words. This cry for mercy has come from a deep place – someplace deep within the person’s gut. St. John Chrysostom likened prayers like this to a tree with deep roots, "Prayers like this have immense force, not being overturned or undermined, even should the devil attack with great impetus. Just as, for example, a mighty tree that sends its roots to great depth in the earth resists any blast of wind, whereas the one that rests on the surface is dislodged with a slight breeze blowing against it, is uprooted and falls to the earth, so too do the prayers rising from below after sending roots to the depths remain intense and unyielding."
“Prayers rising from below after sending roots to the depths” have immense force says Chrystostom. The poetical pastor helps give their people a voice to express their most deep-felt longings, fears, and joys. The pastor is “deeply immersed in the Christian Story; listens to the people’s stories; and brings to the surface the voice and soul of the people” (Crossing).
Pneumocracy
It’s at this point in our discussion that I’d like to briefly address the pneumocratic framework within the missional community. Through baptism and faith, all followers of Christ have received certain gifts of the Spirit for edification and encouragement for the entire community. “Therefore it is important that all be involved in discerning what God requires of them” (Guder). Yes, this is true, so why does this seem so impractical to implement? Does pneumocracy necessarily imply that “all” be involved in the discerning processes of where and how God is leading the community? “Thus communities of giftedness are neither autocratic nor democratic but pneumocratic. Authority within missional communities is found neither in particular status nor in majority opinion” (Guder). It seems to me that most, if not all communities of faith, unintentionally teeter somewhere between democracy and pneumocracy. Pneumocracy sounds nice, yet difficult to grasp. How are decisions made? How does this work out practically speaking? Can we even speak practically of it? Guder continues, “The feelings and commitments of all members will be affirmed and considered as they carefully analyze all the available evidence and perspectives on an issue.” Though I'm a little skeptical of this in practice, I'd like to believe that it is possible for congregations to make decisions using this form of decision-making. I just haven't seen it employed effectively.
Questions to Ponder:
1) What is your leadership style? Do any of the offices I mentioned resonate within you?
2) What do you think of Peterson's challenge of focusing only on prayer, Scripture reading, and spiritual direction?
3) How does your community or congregation make decisions? Ever heard of pneumocracy?
This is the third and final post concerning the unfolding life of the missional church where I explore missional church leadership and a new term [to me anyway] called pneumocracy. You can view my previous posts on the unfolding of the missional church by clicking below.
1. Missional Understanding
2. Ecclesial Practices and Values
Leadership
I’ve been thinking a lot about the role of the pastor in missional communities, and I’d like to explore my version of the munus triplex – the three-fold office – of the pastor as prophet, priest, and poet (Guder). I will attempt to associate an particular practice with each of these offices as identified by Eugene Peterson. For example, the office of prophet is associated with spiritual direction; and the office of priest is coupled with the study of Scripture; and the office of poet is connected to the practice of prayer. Just to be clear, I believe all three offices make use of all three of these practices, but I am stressing a particular value for each office.
Pastor as Prophet
The beginning of the gospel about Jesus Christ, the Son of God.
It is written in Isaiah the prophet:
"I will send my messenger ahead of you,
who will prepare your way”—
"a voice of one calling in the desert,
'Prepare the way for the Lord,
make straight paths for him.' "And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins….And this was his message: "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit” (Mark 1:1-4;7,8).
The way I see it, one of the central functions of the pastor is that of prophet. For centuries prophets proclaimed and enacted the word of the Lord and spoke as the very mouthpiece of the God. Like John the Baptist, one of the purposes of the pastor is to ‘prepare the way for the Lord’ and point people in the direction of “new creation” – new life which can only be found in Jesus Christ through the Holy Spirit. Eugene Peterson, in his delightful book, Working the Angles, refers to this calling of pastors as “spiritual direction.” Spiritual direction is, in Peterson’s opinion, one of three callings of the pastor today. The other two callings are: a call to prayer, and a call to biblical study. Peterson says that pastors are abandoning their high callings, and he encourages pastors everywhere to reclaim their commitments to prayer, study, and spiritual direction. Peterson says this about the role of the pastor, “The biblical fact is that there are no successful churches. There are, instead, communities of sinners, gathered before week after week in towns and villages all over the world. The Holy Spirit gathers them and does his work in them. In these communities of sinners, one of the sinners is called pastor and given a designated responsibility in the community. The pastor's responsibility is to keep the community attentive to God. It is this responsibility that is being abandoned in spades" (Peterson). The pastor as prophet – a sinner among sinners – gives voice to God’s story and vision by keeping the community “attentive to God” by providing spiritual direction in a way that proclaims, “Prepare the way for the Lord, make straight paths for him.”
Pastor as Priest
The practice of Scripture study is connected to the biblical metaphor of the pastor as priest. This practice is intended for the pastor to become “passionate hearers of the word rather than cool readers of the page” (Peterson). One way to be transformed in to passionate hearers of the word is to embody the biblical text. We have learned in our Hebrew courses, and I have come to believe that when we exercise our memories and commit the text to memory, the Word works within us in such a way that we become intimately involved in the story. There is this outside-inside-outside movement that takes place as we move from reading the text to memorizing the text to enacting the text. Peterson says it this way, “Listening to Scripture, of course, presupposes reading Scripture. We have to read before we can listen. But we can read without going on to listen” (Peterson). The key to the practice of Scripture study is to not remain in the reading of Scripture but to move, by the Spirit’s guidance, into the listening (as Peterson puts it) or “embodying” phase of Scripture study.
Pastor as Poet
The last office of the pastor is that of poet. The pastor as poet is most intriguing to me because I’ve never encountered this metaphor before. I’ve associated the practice of prayer with this office. The pastor as poet is an approach to leadership that “enables persons to come to terms with the emotions of change within. What is required of leadership at this point is an ability to articulate, or bring to verbal expression, the actual experiences of the congregation” (??). The pastor not only serves as the mouthpiece of God proclaiming “the way of the Lord” but also serves as the poet for the people. In some way, then, prayers are like poetry – not in the superfluous sense, but in the “from the gut” sense, much like the opening verses of Psalm 130, “Out of the depths I cry to you, O LORD; O Lord, hear my voice. Let your ears be attentive to my cry for mercy.” The pastor as a poet uses his or her voice to cry out to God and articulates the deep-seated emotion that comes from deep inside a person’s gut.
This Psalm is not a Psalm that begins with praise or adoration. It begins at the reality of where the psalmist is – in the very depths. Notice that the psalmist says, Lord, hear my voice, not – Lord, hear my prayer. It’s as if the psalmist is saying I want you Lord to not only hear my words, but I want you to hear my voice. I want you to hear the anguish in my soul…I want you to hear the hurt in my gut. I want you to hear the heart break behind the words. This cry for mercy has come from a deep place – someplace deep within the person’s gut. St. John Chrysostom likened prayers like this to a tree with deep roots, "Prayers like this have immense force, not being overturned or undermined, even should the devil attack with great impetus. Just as, for example, a mighty tree that sends its roots to great depth in the earth resists any blast of wind, whereas the one that rests on the surface is dislodged with a slight breeze blowing against it, is uprooted and falls to the earth, so too do the prayers rising from below after sending roots to the depths remain intense and unyielding."
“Prayers rising from below after sending roots to the depths” have immense force says Chrystostom. The poetical pastor helps give their people a voice to express their most deep-felt longings, fears, and joys. The pastor is “deeply immersed in the Christian Story; listens to the people’s stories; and brings to the surface the voice and soul of the people” (Crossing).
Pneumocracy
It’s at this point in our discussion that I’d like to briefly address the pneumocratic framework within the missional community. Through baptism and faith, all followers of Christ have received certain gifts of the Spirit for edification and encouragement for the entire community. “Therefore it is important that all be involved in discerning what God requires of them” (Guder). Yes, this is true, so why does this seem so impractical to implement? Does pneumocracy necessarily imply that “all” be involved in the discerning processes of where and how God is leading the community? “Thus communities of giftedness are neither autocratic nor democratic but pneumocratic. Authority within missional communities is found neither in particular status nor in majority opinion” (Guder). It seems to me that most, if not all communities of faith, unintentionally teeter somewhere between democracy and pneumocracy. Pneumocracy sounds nice, yet difficult to grasp. How are decisions made? How does this work out practically speaking? Can we even speak practically of it? Guder continues, “The feelings and commitments of all members will be affirmed and considered as they carefully analyze all the available evidence and perspectives on an issue.” Though I'm a little skeptical of this in practice, I'd like to believe that it is possible for congregations to make decisions using this form of decision-making. I just haven't seen it employed effectively.
Questions to Ponder:
1) What is your leadership style? Do any of the offices I mentioned resonate within you?
2) What do you think of Peterson's challenge of focusing only on prayer, Scripture reading, and spiritual direction?
3) How does your community or congregation make decisions? Ever heard of pneumocracy?
Friday, January 30, 2009
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?
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?
Friday, January 16, 2009
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.
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.
Wednesday, January 07, 2009
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.
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.
Subscribe to:
Posts (Atom)