Wednesday, December 29, 2010
bible reading
Just last week I discovered Professor Grant Horner's Bible Reading System. I am on my seventh day of this reading plan. What I appreciate most about this Bible reading format is that it requires only 10 chapters per day from different "sections" of the Bible. This is doable for even the most busy people (which amounts to 30-45 minutes of reading). For example, one section is the Pentateuch (Genesis - Deuteronomy), another is the Psalms. Proverbs has its own section, as do the Prophets and the Gospels and the Book of Acts, and so on and so forth. The second thing I really appreciate about this reading system is that once you complete a section, you don't stop reading that section, but you go back to the beginning of that section and begin again - so the reading never ends, it cycles back to the beginning. This practice is very formative for a student of Scripture because it helps to draw connections between each section of Scripture and aids the reader in interpreting Scripture with Scripture. You can download a free copy of Professor Grant Horner's Bible Reading System here. Thanks to Justin Buzzard for sharing this reading plan.
Thursday, December 16, 2010
deeper :: women in ministry
This is the third and final installment of the deeper series designed to give depth and historical consideration regarding key topics for your own study. Other topics already posted include: baptism and Communion. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: How We Read Scripture [1]
We recognize that such a position on women in ministry is sometimes challenged on the basis of certain Scripture passages. However, we believe that all pertinent Scriptures need to be interpreted in the light of their immediate contexts, as well as in the context of Scripture as a whole. We also believe that no passages of Scripture clearly prohibit women from holding positions of authority. The passages that on the surface appear to do so are often twisted by interpretations stemming from biased readings of the text. In some cases there are faulty or biased translations. And in others there is evidence of localized situations that required special treatment that was not intended for general application.
We believe God has progressively revealed in the Scriptures to call, equip, and empower women for full opportunity of ministry in the church. Galatians 3:28 states that in the Christian era “There is neither…male nor female.” This is a general principle of Scripture. Any Scripture passages that at first appear to contradict this general statement must be understood in light of the general principle of Galatians 3:28. Clearly the spiritual and heavenly identity proclaimed in Galatians 3:28 has precedence over the earthly, administrative identity.
It was just such an understanding of Scripture that prompted our Wesleyan predecessors to re-examine the position held by many of their contemporaries that the Scriptures were pro-slavery, and to take the lead in both the abolition of slavery and in the abolition of discrimination against female ministers.
:: What Do We Know From Scripture?
:: In the beginning. From the moment God first created until this moment, he commissions men and women – created in his image – to be partners in service to one another and to all of creation. In the very beginning, God authorized human beings – both male and female – to serve in God’s creation and were given dominion over and for the sake of creation. Sadly, the practice of dominion as service in partnership was replaced by dominion as domination – male over female; this race over that race; rich over poor – as sin entered the world.
:: In the Ministry of Jesus Christ. Jesus of Nazareth was doing a new thing in Israel. In Jesus, God’s intent and purpose for the whole world was revealed. Jesus came to serve and call both women and men alike to serve in the kingdom of God. Traditionally, Roman household codes articulated the proper roles of women, slaves, and children in relation to the master or father of the house. Texts like 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 reflect the pressures of cultural influence on the early church in its desire to give more freedoms to women, slaves, and children.
It’s noteworthy to mention that Jesus was accompanied by women who ministered to him and his disciples (Mark 15:40-41; Luke 8:1-3). But it was not easy for women to embrace the new roles which Jesus held out to them. In Luke 10:38-42, Martha complains that while she labors dutifully in the kitchen to prepare a meal for their guests, Mary sits at Jesus’ feet listening to his teachings. Martha plays the role of a proper Jewish woman, while Mary plays the role of a male disciple. Jesus declares that Mary has chosen the better role.
Lastly, the women who followed Jesus daily followed him all the way to the cross. These women, who came to fulfill their traditional roles to anoint his body, were the first to bear witness to the resurrection.
:: At Pentecost. On the Day of Pentecost, both men and women were filled with the Holy Spirit and began to speak in many languages to those where gathered in Jerusalem for the festival (Acts 2:1-12). In was on this occasion in which Peter declared that “this is that” which the prophet Joel prophesied: “Your sons and daughters will prophesy…and on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:17-18). God’s Spirit came on Pentecost burning through barriers of age, sex, class, and race.
:: In the Ministry of Paul. The Apostle Paul reflected Jesus’ openness to women. In Galatians, Paul declared, “There is neither…male nor female, for you are all one in Christ Jesus” (3:28). They were freed from the curse of the law, sin and death, and were joined through Christ as a community of equals. Thus women not only enjoyed spiritual freedom, but also the freedom to claim new social and religious roles.
In closing his letter to the Romans, Paul mentions 10 women in chapter 16, seven of whom he speaks of with affection and high regards. In verse one, Paul commends Phoebe, who was a “deacon of the church at Cenchreae” and “a benefactor of many and of myself as well” (Romans 16:1). Note that Paul calls Phoebe a deacon (masculine) and not a “deaconess.” Paul refers to Prisca and her husband Aquila as co-workers “who risked their necks for my life” (Romans 16:3). Junias is considered “outstanding among the apostles” (v.7). These are just a few of the women Paul commends in the Book of Romans alone.
In Philippians 4, the Apostle mentions two women who had “contended at my side in the cause of the gospel.” The women in Corinth prayed and prophesied in the assemblies of the congregation. Also, 1 Timothy mentions that female deacons held an official status in the church.
:: Misused Passages [2]. Among Scripture passages frequently cited against women serving in the ministry, probably the most significant are 1 Corinthians 14:33b-35 (“women should remain silent in the churches”), 1 Timothy 2:11-15 (“women are not to teach or have authority over men”), and passages in 1 Timothy and Titus calling for a minister to be “the husband of one wife.”
The 1 Corinthians passage is definitely dealing with a specialized, probably localized cultural issue, since in 11:5 Paul recognizes women speaking in church as a normal thing. The 1 Timothy passage as translated and interpreted is also inconsistent with Paul’s position in 1 Cor. 11:5. It likely deals with the false teaching at Ephesus that is repeatedly discussed by Paul in 1 Timothy. This passage concludes with a reference to women being “saved through childbearing,” which as defied any consensus of interpretation. Paul sets forth qualifications for a “bishop” (KJV) or “overseer” (NIV) in 1 Timothy 3:1ff., and elder/bishop/overseer in Titus 1:5-7, and a “deacon” in 1 Timothy 3:12, and in all cases says that such is to be the “husband of but one wife.” Since Paul implies that he and Barnabas were not married (1 Cor. 9:5-6) and he specifically calls Phoebe a deacon, it is clear that the references in 1 Timothy and Titus were not intended to exclude women and single men from ministry, but to exclude polygamous men.
:: Summary. One rule of scriptural interpretation is that unclear passages must be interpreted in light of clearer ones. With this in mind, from the beginning of creation to the life and ministry of Jesus Christ and the Apostle Paul’s teaching, it is clear that God provided opportunities for women to lead, minister, and have authority in the Kingdom.
:: Our Heritage
“The Wesleyan Church has a rich heritage in the anti-slavery movement in the United States in the mid-nineteenth century. One of the precedent bodies of the present denomination was born and flourished under just such a banner. While the current culture is more subtle in its expressions of prejudice than were those of an earlier era, The Wesleyan Church today is and must continue to be as clear cut in denouncing prejudice as were our founding fathers” (Standing Firm, p. 5).
Before The Wesleyan Church came to be as it is today, John Wesley used women as class leaders, as well as one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon for the first woman ordained in America in 1853. William Booth, founder of the Salvation Army, fully supported a woman’s right to lead and to preach. B.T. Roberts, founder of the Free Methodist Church, wrote a book on this subject, fully supporting the right of women to be ordained and serve as vocational ministers.
As a result of careful study of the Scriptures combined with our rich heritage, The Wesleyan Church affirms that “a woman is fully equal to a man in terms of her responsibility, as directed by the Holy Spirit and authorized by the Church, to preach, teach, lead, govern or serve in any office or ministry of the Church” (A Position on Women in the Ministry of the Wesleyan Church).
:: Questions for Reflection
:: How has this study deepened or challenged your understanding of women in ministry?
:: What are you still wrestling with (if anything) in terms of affirming women in ministry?
:: What excites you about The Wesleyan Church’s position on this issue?
:: Resources for Further Study
:: “A Position Statement on Women in the Ministry in The Wesleyan Church.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Kenneth Schenck. “Why Wesleyans Favor Women in Ministry.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Lee Haines. “Women in Ministry: A Biblical, Historical Perspective.” Can be accessed at: http://www.wesleyan/em/women_ministry.
:: Endnotes
:: How We Read Scripture [1]
We recognize that such a position on women in ministry is sometimes challenged on the basis of certain Scripture passages. However, we believe that all pertinent Scriptures need to be interpreted in the light of their immediate contexts, as well as in the context of Scripture as a whole. We also believe that no passages of Scripture clearly prohibit women from holding positions of authority. The passages that on the surface appear to do so are often twisted by interpretations stemming from biased readings of the text. In some cases there are faulty or biased translations. And in others there is evidence of localized situations that required special treatment that was not intended for general application.
We believe God has progressively revealed in the Scriptures to call, equip, and empower women for full opportunity of ministry in the church. Galatians 3:28 states that in the Christian era “There is neither…male nor female.” This is a general principle of Scripture. Any Scripture passages that at first appear to contradict this general statement must be understood in light of the general principle of Galatians 3:28. Clearly the spiritual and heavenly identity proclaimed in Galatians 3:28 has precedence over the earthly, administrative identity.
It was just such an understanding of Scripture that prompted our Wesleyan predecessors to re-examine the position held by many of their contemporaries that the Scriptures were pro-slavery, and to take the lead in both the abolition of slavery and in the abolition of discrimination against female ministers.
:: What Do We Know From Scripture?
:: In the beginning. From the moment God first created until this moment, he commissions men and women – created in his image – to be partners in service to one another and to all of creation. In the very beginning, God authorized human beings – both male and female – to serve in God’s creation and were given dominion over and for the sake of creation. Sadly, the practice of dominion as service in partnership was replaced by dominion as domination – male over female; this race over that race; rich over poor – as sin entered the world.
:: In the Ministry of Jesus Christ. Jesus of Nazareth was doing a new thing in Israel. In Jesus, God’s intent and purpose for the whole world was revealed. Jesus came to serve and call both women and men alike to serve in the kingdom of God. Traditionally, Roman household codes articulated the proper roles of women, slaves, and children in relation to the master or father of the house. Texts like 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 reflect the pressures of cultural influence on the early church in its desire to give more freedoms to women, slaves, and children.
It’s noteworthy to mention that Jesus was accompanied by women who ministered to him and his disciples (Mark 15:40-41; Luke 8:1-3). But it was not easy for women to embrace the new roles which Jesus held out to them. In Luke 10:38-42, Martha complains that while she labors dutifully in the kitchen to prepare a meal for their guests, Mary sits at Jesus’ feet listening to his teachings. Martha plays the role of a proper Jewish woman, while Mary plays the role of a male disciple. Jesus declares that Mary has chosen the better role.
Lastly, the women who followed Jesus daily followed him all the way to the cross. These women, who came to fulfill their traditional roles to anoint his body, were the first to bear witness to the resurrection.
:: At Pentecost. On the Day of Pentecost, both men and women were filled with the Holy Spirit and began to speak in many languages to those where gathered in Jerusalem for the festival (Acts 2:1-12). In was on this occasion in which Peter declared that “this is that” which the prophet Joel prophesied: “Your sons and daughters will prophesy…and on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:17-18). God’s Spirit came on Pentecost burning through barriers of age, sex, class, and race.
:: In the Ministry of Paul. The Apostle Paul reflected Jesus’ openness to women. In Galatians, Paul declared, “There is neither…male nor female, for you are all one in Christ Jesus” (3:28). They were freed from the curse of the law, sin and death, and were joined through Christ as a community of equals. Thus women not only enjoyed spiritual freedom, but also the freedom to claim new social and religious roles.
In closing his letter to the Romans, Paul mentions 10 women in chapter 16, seven of whom he speaks of with affection and high regards. In verse one, Paul commends Phoebe, who was a “deacon of the church at Cenchreae” and “a benefactor of many and of myself as well” (Romans 16:1). Note that Paul calls Phoebe a deacon (masculine) and not a “deaconess.” Paul refers to Prisca and her husband Aquila as co-workers “who risked their necks for my life” (Romans 16:3). Junias is considered “outstanding among the apostles” (v.7). These are just a few of the women Paul commends in the Book of Romans alone.
In Philippians 4, the Apostle mentions two women who had “contended at my side in the cause of the gospel.” The women in Corinth prayed and prophesied in the assemblies of the congregation. Also, 1 Timothy mentions that female deacons held an official status in the church.
:: Misused Passages [2]. Among Scripture passages frequently cited against women serving in the ministry, probably the most significant are 1 Corinthians 14:33b-35 (“women should remain silent in the churches”), 1 Timothy 2:11-15 (“women are not to teach or have authority over men”), and passages in 1 Timothy and Titus calling for a minister to be “the husband of one wife.”
The 1 Corinthians passage is definitely dealing with a specialized, probably localized cultural issue, since in 11:5 Paul recognizes women speaking in church as a normal thing. The 1 Timothy passage as translated and interpreted is also inconsistent with Paul’s position in 1 Cor. 11:5. It likely deals with the false teaching at Ephesus that is repeatedly discussed by Paul in 1 Timothy. This passage concludes with a reference to women being “saved through childbearing,” which as defied any consensus of interpretation. Paul sets forth qualifications for a “bishop” (KJV) or “overseer” (NIV) in 1 Timothy 3:1ff., and elder/bishop/overseer in Titus 1:5-7, and a “deacon” in 1 Timothy 3:12, and in all cases says that such is to be the “husband of but one wife.” Since Paul implies that he and Barnabas were not married (1 Cor. 9:5-6) and he specifically calls Phoebe a deacon, it is clear that the references in 1 Timothy and Titus were not intended to exclude women and single men from ministry, but to exclude polygamous men.
:: Summary. One rule of scriptural interpretation is that unclear passages must be interpreted in light of clearer ones. With this in mind, from the beginning of creation to the life and ministry of Jesus Christ and the Apostle Paul’s teaching, it is clear that God provided opportunities for women to lead, minister, and have authority in the Kingdom.
:: Our Heritage
“The Wesleyan Church has a rich heritage in the anti-slavery movement in the United States in the mid-nineteenth century. One of the precedent bodies of the present denomination was born and flourished under just such a banner. While the current culture is more subtle in its expressions of prejudice than were those of an earlier era, The Wesleyan Church today is and must continue to be as clear cut in denouncing prejudice as were our founding fathers” (Standing Firm, p. 5).
Before The Wesleyan Church came to be as it is today, John Wesley used women as class leaders, as well as one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon for the first woman ordained in America in 1853. William Booth, founder of the Salvation Army, fully supported a woman’s right to lead and to preach. B.T. Roberts, founder of the Free Methodist Church, wrote a book on this subject, fully supporting the right of women to be ordained and serve as vocational ministers.
As a result of careful study of the Scriptures combined with our rich heritage, The Wesleyan Church affirms that “a woman is fully equal to a man in terms of her responsibility, as directed by the Holy Spirit and authorized by the Church, to preach, teach, lead, govern or serve in any office or ministry of the Church” (A Position on Women in the Ministry of the Wesleyan Church).
:: Questions for Reflection
:: How has this study deepened or challenged your understanding of women in ministry?
:: What are you still wrestling with (if anything) in terms of affirming women in ministry?
:: What excites you about The Wesleyan Church’s position on this issue?
:: Resources for Further Study
:: “A Position Statement on Women in the Ministry in The Wesleyan Church.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Kenneth Schenck. “Why Wesleyans Favor Women in Ministry.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Lee Haines. “Women in Ministry: A Biblical, Historical Perspective.” Can be accessed at: http://www.wesleyan/em/women_ministry.
:: Endnotes
[1] Taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”
[2] The following is taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”
:: In Israel. In the Hebrew Scriptures, we find God initiating and empowering women as agents of liberation (Exodus 1), to govern the Israelites as well as speak prophetically. The Hebrew midwives Shiphrah and Puah trusted God and deliberately disobeyed Pharaoh’s orders. They risked their own lives in order to serve God’s purpose in setting the captive Israelites free. God used Deborah as a prophetess and judge who led Israel. She directed and accompanied Barak into battle against the Canaanites (Judg. 4:4ff.). Through Huldah, God sparked religious revival during the reign of King Josiah (2 Kings 22:14). Lastly, God spoke through the prophet Joel of the coming of the Day of the Lord when God’s Holy Spirit would be poured out on both men and women and they and their sons and daughters would prophesy (Joel 2:28-9).
Tuesday, December 14, 2010
url change :: same blog name
Note that front porch life has officially been moved to http://pursuewholeness.blogspot.com/. The new URL more accurately reflects the shift in context which is taking place in my life right now - a shift away from a seminarian context to a more pastoral one. The phrase "pursue wholeness" comes from how I envision ministry in my context. I have always seen myself on this journey of pursuing wholeness in all of my life and along the way I have invited others into this pursuit as well.
Thursday, December 09, 2010
url & blog name change
My days are numbered. Well...my days here at Western Seminary are numbered in any case. This journey through seminary is coming quickly to a close next week. It's been a wonderful journey filled with many successes and many growing edges. I began this blog when my seminary days began back in 2006. So I created the URL - joshatwestern.blogspot.com to reflect my current context. Now that this chapter in my life is closing, I'm considering changing the blog name and URL. I'd like some input and suggestions on changing the URL and possibly changing my blog title. Feel free to post your ideas in the comments section.
Sunday, November 07, 2010
church in the making :: what makes or breaks a church before it starts
Recently, I was given a really good book to read from my pastor on what makes or breaks a church before it launches entitled: Church in the Making by Ben Arment. Arment is a church planter and researcher who has experience and credibility in the field. A good summary of his book can be found on pages 142-3 which I quote here:
Mysterious transplants are a fascinating study. The trouble is, we carry this same fascination over to the idea of transplanted church planters. We hear stories about ambitious, young visionaries who prayed over a map until God revealed their target city like an epiphany from Gabriel. We hear about them packing up their cars without a plan an moving to strange cities to take them by storm...They give us hope that all we need is enough faith and determination, and we too can succeed...A church planter may, in fact, accidentally land on the perfect context for his vision. But it's not the most likely scenario.
According to Arment's research, parachute drop church plants simply do not survive. An alternative, and better church planting strategy is to plant from within:
Most successful church plants are not the product of imported visions. They were the deliberate effort of a local leader to meet the need in his own community. They were started by leaders who had a deep understanding of their own towns...They were started by people who understood what kind of church was needed in a particular community...A transplanted church planter cannot do this...He doesn't have the deep relationships...he doesn't know what churches are already thriving...He's never considered the ecclesiographics.
Here's the climax:
The most effective church plants were not imported; they were homegrown.
For a while now, I have been wrestling with God, much like Jacob at the Jabbok about His call for us to plant a church right here in Zeeland, MI. When I write this and verbalize this - it seems absurd to me. Zeeland is probably the last place on earth that needs another church, but when I look around my neighborhood I know there are people around me who are not connected to the churches already here. Why? I think quite frankly, because they would not feel welcomed in those churches. And it takes all kinds of churches to reach all kinds of people.
I've seen church plants begin and fail here. Which is scarry, to be honest. But I'll continue to pursue this in prayer and pray you join me.
Thursday, October 28, 2010
giving some "new life prison" love
My backyard neighbor and fellow church planter, Rick Admiraal, is currently raising support to plant New Life Church in the Newton Correctional Facility in Newton, IA. Rick and Rose have a history of sharing the Gospel with inmates and are extremely passionate helping inmates discover Christ's love for them. They desire to advance the kingdom of God to those on the fringe of society. If you would like more information about their ministry and would like to contribute to their mission and vision, you can check out their blog at http://newlifeprisonchurch.blogspot.com/.
Thursday, October 07, 2010
deeper :: communion
:: Introduction
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study including: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: What Communion Is
Communion is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the loaf of bread and cup, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe Communion (or baptism). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice [1].
The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of Communion and baptism, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So Communion then is one of the mysteries and promises of God.
Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.
:: What Happens in Communion
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in Communion – in other words, what are its core meanings.
The word “Communion” is synonymous with two other descriptive words: the Eucharist and the Lord’s Supper. For the purposes of our study we will use the word, Communion. It’s important to recognize that each descriptor has a different emphasized meaning. For example, “Eucharist” comes from the Greek (eucharisto) and literally means “to give thanks” or “thanksgiving.” So the Eucharist in this sense is a celebration or a meal of thanksgiving. The Lord’s Supper gives us an image of a full meal or supper. Finally, the word “Communion” emphasizes our participation (and our union) with the life, death, and resurrection of Jesus Christ. We are united to Christ as we partake of the meal and we commune with one another.
Like baptism, Communion demonstrates God’s presence to us which captures our attention and imagination by refocusing our hearts and minds on Jesus Christ. Essentially Communion is a feast of remembrance, of communion, and of hope. However, there are no less than 5 core meanings of Communion as taught by Scripture and the church. The core meanings of Communion include (but are not limited to):
:: Remembering What Christ Did For Us
Luke 22:19: “And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’”
:: Participation in the Life, Death, and Resurrection of Christ
John 6:51, 53-57: [Jesus speaking] “I am the living bread that came down from heaven. Whoever eats of this bread will live forever. This bread is my flesh, which I will give for the life of the world….Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.”
1 Corinthians 10:16: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?”
1 Corinthians 11:26: [Paul speaking] “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”
:: Unity as One Body
1 Corinthians 11:18-22, 33: “In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God’s approval. When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk…So then, my brothers, when you come together to eat, wait for each other.” [Note that in this text the Apostle Paul is criticizing the Corinthians for using the Lord’s Supper to their own gain – by not sharing and for drunkenness].
1 Corinthians 10:17, 21: “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf…You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.”
:: A Foretaste of the Kingdom Feast
Isaiah 25:6-9: “On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine – the best of meats and the finest of wines. On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. In that day, they will say, ‘Surely this is our God; we trusted in him, and he saved us; let us rejoice and be glad in his salvation.’” [There is this sense that God will prepare a great feast for all people of every nation and tribe on the day he will swallow up death which is cause for celebration and rejoicing in his salvation].
:: Repentance of Sin
Matthew 26:26-28: “While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples saying, ‘Take and eat; this is my body.’ Then he took the cup, gave thanks and offered it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant which is poured out for many for the forgiveness of sins.’”
1 Corinthians 11:27-30: “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”
As you can tell from its symbolism and imagery, Communion is a rich sacrament. Communion is food for the Christian journey as week gather together as one body under the lordship of Jesus Christ to partake of him so that when we go back “out into the world” we are well fed and strengthened with His strength.
:: Summary of the Meaning of Communion [2]
Beloved in the Lord Jesus Christ,
The Holy Supper that we are about to celebrate
Is a feast of remembrance, of communion, and of hope.
We come in remembrance
That our Lord Jesus Christ was sent of the Father into the world
To assume our flesh and blood
And to fulfill for us all obedience to the divine law,
Even to the bitter and shameful death of the cross.
By his death, resurrection, and ascension
He established a new and eternal covenant of grace and reconciliation,
That we might be accepted of God and never be forsaken by him.
We come to have communion with this same Christ,
Who has promised to be with us always,
Even to the end of the world.
In the breaking of the bread he makes himself known to us
As the true heavenly bread that strengthens us unto eternal life.
In the cup of blessing he comes to us as the vine,
In whom we must abide if we are to bear fruit.
We come in hope,
Believing that this bread and this cup
Are a pledge and foretaste of the feast of love.
Since by his death, resurrection, and ascension,
Christ has obtained for us the life-giving Spirit,
Who unites us all in one body,
So are we to receive this supper in true love.
:: Some Particulars
It’s worth remembering, in the midst of our chicklet sized bread and throw away plastic cups, that Jesus and his disciples shared a common cup and a common loaf. Hygiene is the most common reason today as to why we don’t celebrate Communion with a common cup or loaf. However, many churches practice Communion by intinction, where the participants break off pieces of bread from a loaf and dip the bread into a common cup. As one Wesleyan scholar says it, “To me, this way of doing Communion preserves the unifying principle much better than individualized plastic cups and wafers” [3].
Second, Wesleyan churches are supposed to take Communion at least once every three months. We are welcome to take it more often than that. John Wesley’s conviction was that we should take Communion “as often as you can.” John Calvin, Martin Luther, as well as many other great Christian thinkers of ages past shared Wesley’s sentiments on this.
Third, Wesleyans do not require baptism for participating in Communion. We do require, however, that the person be seeking God and earnestly repent from sin. This means that a non-Christian can take Communion as a time of seeking faith in God. Christian parents too ought to instruct their children regarding one of the various meanings of Communion at an early age so that the children know that they are doing something more than just having a snack.
:: The “Specialness” of Communion
One of the most common objections to celebrating Communion every Sunday is that in doing so it might become “less special” or would “lose it’s meaning.” So let us imagine someone we love very much. This person could be our spouse, or our children, or a parent. Now imagine only eating with them once a year or twice a year or maybe four times a year because if we ate with them more often, then our meal times together would be in danger of becoming “less special.” When framed in this way, I think we begin to understand the faulty logic in our thinking. Of course we wouldn’t want to only eat with our spouse or parent 4 times a year! Why not? Because we love them and we desire to spend time as much time as we can with those we love. Jesus Christ loves us and desires to spend time with us and desperately wants to eat with us as often as is possible.
:: Questions for Reflection:: What questions about Communion do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of Communion?
:: Endnotes
1. James V. Brownson. The Promise of Baptism: An Introduction to Baptism in Scripture and the Reformed Tradition. (Grand Rapids , MI
2. This summary is taken from the ligurgy of The Lord's Supper from the Reformed Church in America's Worship the Lord book. Note the beauty of the language and how the content intends to teach the significance of the Supper.
3. Dr. Kenneth Schenck, Professor of New Testament Studies atIndiana Wesleyan University
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study including: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: What Communion Is
Communion is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the loaf of bread and cup, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe Communion (or baptism). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice [1].
The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of Communion and baptism, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So Communion then is one of the mysteries and promises of God.
Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.
:: What Happens in Communion
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in Communion – in other words, what are its core meanings.
The word “Communion” is synonymous with two other descriptive words: the Eucharist and the Lord’s Supper. For the purposes of our study we will use the word, Communion. It’s important to recognize that each descriptor has a different emphasized meaning. For example, “Eucharist” comes from the Greek (eucharisto) and literally means “to give thanks” or “thanksgiving.” So the Eucharist in this sense is a celebration or a meal of thanksgiving. The Lord’s Supper gives us an image of a full meal or supper. Finally, the word “Communion” emphasizes our participation (and our union) with the life, death, and resurrection of Jesus Christ. We are united to Christ as we partake of the meal and we commune with one another.
Like baptism, Communion demonstrates God’s presence to us which captures our attention and imagination by refocusing our hearts and minds on Jesus Christ. Essentially Communion is a feast of remembrance, of communion, and of hope. However, there are no less than 5 core meanings of Communion as taught by Scripture and the church. The core meanings of Communion include (but are not limited to):
:: Remembering What Christ Did For Us
Luke 22:19: “And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’”
:: Participation in the Life, Death, and Resurrection of Christ
John 6:51, 53-57: [Jesus speaking] “I am the living bread that came down from heaven. Whoever eats of this bread will live forever. This bread is my flesh, which I will give for the life of the world….Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.”
1 Corinthians 10:16: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?”
1 Corinthians 11:26: [Paul speaking] “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”
:: Unity as One Body
1 Corinthians 11:18-22, 33: “In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God’s approval. When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk…So then, my brothers, when you come together to eat, wait for each other.” [Note that in this text the Apostle Paul is criticizing the Corinthians for using the Lord’s Supper to their own gain – by not sharing and for drunkenness].
1 Corinthians 10:17, 21: “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf…You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.”
:: A Foretaste of the Kingdom Feast
Isaiah 25:6-9: “On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine – the best of meats and the finest of wines. On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. In that day, they will say, ‘Surely this is our God; we trusted in him, and he saved us; let us rejoice and be glad in his salvation.’” [There is this sense that God will prepare a great feast for all people of every nation and tribe on the day he will swallow up death which is cause for celebration and rejoicing in his salvation].
:: Repentance of Sin
Matthew 26:26-28: “While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples saying, ‘Take and eat; this is my body.’ Then he took the cup, gave thanks and offered it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant which is poured out for many for the forgiveness of sins.’”
1 Corinthians 11:27-30: “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”
As you can tell from its symbolism and imagery, Communion is a rich sacrament. Communion is food for the Christian journey as week gather together as one body under the lordship of Jesus Christ to partake of him so that when we go back “out into the world” we are well fed and strengthened with His strength.
:: Summary of the Meaning of Communion [2]
Beloved in the Lord Jesus Christ,
The Holy Supper that we are about to celebrate
Is a feast of remembrance, of communion, and of hope.
We come in remembrance
That our Lord Jesus Christ was sent of the Father into the world
To assume our flesh and blood
And to fulfill for us all obedience to the divine law,
Even to the bitter and shameful death of the cross.
By his death, resurrection, and ascension
He established a new and eternal covenant of grace and reconciliation,
That we might be accepted of God and never be forsaken by him.
We come to have communion with this same Christ,
Who has promised to be with us always,
Even to the end of the world.
In the breaking of the bread he makes himself known to us
As the true heavenly bread that strengthens us unto eternal life.
In the cup of blessing he comes to us as the vine,
In whom we must abide if we are to bear fruit.
We come in hope,
Believing that this bread and this cup
Are a pledge and foretaste of the feast of love.
Since by his death, resurrection, and ascension,
Christ has obtained for us the life-giving Spirit,
Who unites us all in one body,
So are we to receive this supper in true love.
:: Some Particulars
It’s worth remembering, in the midst of our chicklet sized bread and throw away plastic cups, that Jesus and his disciples shared a common cup and a common loaf. Hygiene is the most common reason today as to why we don’t celebrate Communion with a common cup or loaf. However, many churches practice Communion by intinction, where the participants break off pieces of bread from a loaf and dip the bread into a common cup. As one Wesleyan scholar says it, “To me, this way of doing Communion preserves the unifying principle much better than individualized plastic cups and wafers” [3].
Second, Wesleyan churches are supposed to take Communion at least once every three months. We are welcome to take it more often than that. John Wesley’s conviction was that we should take Communion “as often as you can.” John Calvin, Martin Luther, as well as many other great Christian thinkers of ages past shared Wesley’s sentiments on this.
Third, Wesleyans do not require baptism for participating in Communion. We do require, however, that the person be seeking God and earnestly repent from sin. This means that a non-Christian can take Communion as a time of seeking faith in God. Christian parents too ought to instruct their children regarding one of the various meanings of Communion at an early age so that the children know that they are doing something more than just having a snack.
:: The “Specialness” of Communion
One of the most common objections to celebrating Communion every Sunday is that in doing so it might become “less special” or would “lose it’s meaning.” So let us imagine someone we love very much. This person could be our spouse, or our children, or a parent. Now imagine only eating with them once a year or twice a year or maybe four times a year because if we ate with them more often, then our meal times together would be in danger of becoming “less special.” When framed in this way, I think we begin to understand the faulty logic in our thinking. Of course we wouldn’t want to only eat with our spouse or parent 4 times a year! Why not? Because we love them and we desire to spend time as much time as we can with those we love. Jesus Christ loves us and desires to spend time with us and desperately wants to eat with us as often as is possible.
:: Questions for Reflection:: What questions about Communion do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of Communion?
:: Endnotes
1. James V. Brownson. The Promise of Baptism: An Introduction to Baptism in Scripture and the Reformed Tradition. (
2. This summary is taken from the ligurgy of The Lord's Supper from the Reformed Church in America's Worship the Lord book. Note the beauty of the language and how the content intends to teach the significance of the Supper.
3. Dr. Kenneth Schenck, Professor of New Testament Studies at
Saturday, October 02, 2010
a beautiful mess
At this very moment I am sitting at our kitchen table and while I’m typing my wife is tidying up our disorderly house. As I look from where I sit, I notice stacks of unread material piling up on the kitchen counter; stray toys scattered throughout the living room; I see a bag of trash waiting to be taken out to the garbage can; and I also remember that my workshop needs to be cleaned up from the mess I made there several weeks ago. But the untidiness doesn’t stop there – it just goes on and on (I don’t even like to think about the state of my kids’ rooms). I like a tidy house. It doesn’t need to be spotless or perfect – just tidy. And when I see all the things that need picked up in the house, I wonder why on earth would I venture into full-time vocational ministry where nothing is ever tidy? There’s a saying that goes something like: “There is no such thing as the perfect church…and if you find one, don’t go there because you’ll mess it up.” Church is messy. Life is messy. Church and life are disheveled and dysfunctional. This is the reality we live in and if there ever were a reality where life was all neat and tidy with large church budgets, beautiful buildings, the best children’s curriculum, where the preacher preaches the best sermons, etc. – don’t go there because we’ll mess it all up.
But the strange thing is this is the way it’s suppose to be, isn’t it? Life isn’t always neat and tidy and that affects the way we function as a church. In the midst of the messiness, there is beauty and creativity to be found. Eugene Peterson’s chapter talks about the messiness of creativity and in any creative enterprise there are “risks, mistakes, failures, frustrations…but out of this mess – when we stay with it long enough…there slowly emerges love or beauty or peace” (164). It’s in this spirit that the church is a “beautiful mess.” And pastoral work is imaginative work. As I read Peterson, echoes from one of my favorite preachers, Barbara Brown-Taylor, rang through my mind. On this very theme she once wrote: “It is an imaginative enterprise, in which I must first of all give up the notion that I know what I am looking at when I look at the world. Al I know is that there is always more that meets the eye and if I want to see truly I must be willing to look beyond the appearance of things into the depth of things, into the layers of meaning with which the least blade of grass is endowed” (The Preaching Life, 49).
Peterson goes on to say that when tidiness and structure become the dominant values, creativity is at the very least inhibited. I wholehearted agree with what Peterson and Brown-Taylor are saying here. It’s only when we are free (loose from the bonds that hinder us) that we can be most creative and imaginative. But this raises an issue because my experience in churches tells me that our churches prefer tidiness and neatness over creativity and imagination. And this saddens me because it’s also true to my own life. “Imagination,” Peterson says, “is the mental tool we have for connecting material and spiritual, visible and invisible, heaven and earth” (171). Therefore, I believe one of our principle tasks as Ministers of the Gospel is to help cultivate creativity and imagination in the life of the church – to help our congregations value these just as much as organization and tidiness. In other words, we ought to help our congregations become a more beautiful mess by entering into each other’s lives more deeply and imaginatively than ever before. And when we do this, everything changes for us and in us. As Peterson rightly says: “The place we stand is no longer a station for exercising control; it is a place of worship, a sacred place of adoration and mystery where we direct attention to God” (176).
But the strange thing is this is the way it’s suppose to be, isn’t it? Life isn’t always neat and tidy and that affects the way we function as a church. In the midst of the messiness, there is beauty and creativity to be found. Eugene Peterson’s chapter talks about the messiness of creativity and in any creative enterprise there are “risks, mistakes, failures, frustrations…but out of this mess – when we stay with it long enough…there slowly emerges love or beauty or peace” (164). It’s in this spirit that the church is a “beautiful mess.” And pastoral work is imaginative work. As I read Peterson, echoes from one of my favorite preachers, Barbara Brown-Taylor, rang through my mind. On this very theme she once wrote: “It is an imaginative enterprise, in which I must first of all give up the notion that I know what I am looking at when I look at the world. Al I know is that there is always more that meets the eye and if I want to see truly I must be willing to look beyond the appearance of things into the depth of things, into the layers of meaning with which the least blade of grass is endowed” (The Preaching Life, 49).
Peterson goes on to say that when tidiness and structure become the dominant values, creativity is at the very least inhibited. I wholehearted agree with what Peterson and Brown-Taylor are saying here. It’s only when we are free (loose from the bonds that hinder us) that we can be most creative and imaginative. But this raises an issue because my experience in churches tells me that our churches prefer tidiness and neatness over creativity and imagination. And this saddens me because it’s also true to my own life. “Imagination,” Peterson says, “is the mental tool we have for connecting material and spiritual, visible and invisible, heaven and earth” (171). Therefore, I believe one of our principle tasks as Ministers of the Gospel is to help cultivate creativity and imagination in the life of the church – to help our congregations value these just as much as organization and tidiness. In other words, we ought to help our congregations become a more beautiful mess by entering into each other’s lives more deeply and imaginatively than ever before. And when we do this, everything changes for us and in us. As Peterson rightly says: “The place we stand is no longer a station for exercising control; it is a place of worship, a sacred place of adoration and mystery where we direct attention to God” (176).
Wednesday, September 15, 2010
about you by dick staub
A few weeks ago I received a copy of Dick Staub's new book, About You subtitled Jesus Didn't Come to Make us Christian; Jesus Came to Make Us Fully Human; and I have two confessions to make. First, the title alone was a tuning fork which was vibrating in harmony with something deep inside of me...namely the belief that the mission of Christ was and is to make us fully human. So I knew that I was in for a treat when I opened this book. And second, I have never heard of Dick Staub before, but apparently he is well-written and well-spoken. This is not his first published book and he has had a nationally syndicated talk radio show (which I know nothing about). He is also the host of The Kindlings Muse podcast. So I hope I'm not the only one who didn't recognize the name Dick Staub.
About You is a book about us - about who we think we are and who we truly are. It's a book about who were were created to be and for what purpose we were created. Essentially, it's a book about identity. And what I appreciate the most about About You is that Staub is not content to say that a fully human life is relegated only to a forgiven life. Surely forgiveness is part of the equation, but what Staub does is he approaches identity from a wholistic perspective. He seeks to give the gospel of Christ full application to every facet of human life! For example, what does it mean to have fullness of life in our relationships, at our workplaces and in our work, in our behaviors and in our thoughts and emotions? What would this kind of life look like?
While I appreciate Staub's wholistic approach to the gospel, I really like his ability to take complex "doctrine" and break it down into simple, easy to understand terms. At the same time, Staub finds creative and imaginitive ways to intersect biblical truth and contemporary Western culture. I whole-heartedly recommend About You for those who struggle particularly with knowing who we are and whose we are. I can also see the value of reading this book for Christian formation as well as for pastors who may want to preach a sermon series on Christian identity (not to mention the really good sermon illustrations).
Disclaimer: In accordance with local and federal laws, I disclose that I was given a free copy of this book for review by The Ooze Viral Bloggers. No compensation has been received for this review.
Thursday, September 09, 2010
our beautiful mission :: photo fundraiser
Everyone loves to have a nice fall family picture but not many people have the time in the fall to accomplish it. Why not sign up for a "mini" family photo shoot and help a family in need?
Bryan and Anita Geurink, have committed to move to Lesotho, Africa to serve a Beautiful Gate Child Care Center. They need to raise $250,000 to cover daily expenses, health insurance, travel expenses and home schooling supplies for their 3 children.
Their small group from Haven CRC, with Christina Terpstra, has organized, to host 15 minute "mini" photo shoots at Fish and Game Club on Sunday October 24, 2010 from 1pm to 4:30pm. The fee is $30, which includes a CD of all your pictures and the edits that Christina will do to them. 100% of the money raised will go to the Geurink's mission fund.
***If all the spots fill up and enough interest is shown, another date will become available.***
Please sign up to support this great family. To reserve your time slot, sign up at http://www.signupgenius.com/go/geurinks
To learn more about their mission, check out their blog ourbeautifulmission.blogspot.com.
Bryan and Anita Geurink, have committed to move to Lesotho, Africa to serve a Beautiful Gate Child Care Center. They need to raise $250,000 to cover daily expenses, health insurance, travel expenses and home schooling supplies for their 3 children.
Their small group from Haven CRC, with Christina Terpstra, has organized, to host 15 minute "mini" photo shoots at Fish and Game Club on Sunday October 24, 2010 from 1pm to 4:30pm. The fee is $30, which includes a CD of all your pictures and the edits that Christina will do to them. 100% of the money raised will go to the Geurink's mission fund.
***If all the spots fill up and enough interest is shown, another date will become available.***
Please sign up to support this great family. To reserve your time slot, sign up at http://www.signupgenius.com/go/geurinks
To learn more about their mission, check out their blog ourbeautifulmission.blogspot.com.
Tuesday, September 07, 2010
beautiful mission update
Here is the latest update from our friends and neighbors, the Geurink family, as they continue to raise support for Our Beautiful Gate. Progress is being made and they getting closer to their goal of raising $200,000. Please prayerfully consider supporting the Geurinks and Beautiful Gate as the Lord directs you.
Wednesday, September 01, 2010
deeper :: baptism
It's been a while since I've made a post largely because the semester has begun and this doesn't leave a lot of time for me to blog. But I will share a three part series called Deeper that I wrote over the summer. This post focuses on a deeper, richer understanding of baptism.
:: Introduction
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study. The Deeper series for further study includes: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: What is baptism?
Christian water baptism is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the baptismal waters, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe baptism (or the Lord’s Supper). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice.
The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of baptism and the Lord’s Supper, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So baptism then is one of the mysteries and promises of God.
There is a third meaning of baptism which comes from Scripture which says that baptism is a kind of “seal.” The word “seal” referred to a wax imprint that marked a document as official and legally binding. In the ancient world, the same word applied to those who had brands or tattoos on their bodies which functioned as a sign of ownership. In this context, baptism is the seal whereby God takes the promises of the gospel and applies it to us. In baptism, we are marked by Christ’s death and resurrection.
Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.
:: What happens in baptism?
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in baptism – in other words, what are the core meanings of baptism. Scholars have spilled copious amounts of ink in trying to resolve the debate about the mode of baptism by trying to nail down a definition of the Greek word baptizo. The Greek has a wide range of meanings from “dip” or “plunge” to “soak” and “wash.”
One of the earliest Christian sources outside of the New Testament, called The Didache calls for the use of running water, but if that is not available, it suggests pouring water on the head three times. It does not say whether immersion or pouring was recommended when using running water. There are no less than 9 core meanings of baptism as taught by Scripture and the church. The core meanings of baptism include (but are not limited to):
:: Union with Christ
Romans 6:3-8: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.”
:: Membership in the body of Christ / Beginning of Christian Journey
1 Corinthians 12:13: “For in one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and all were made to drink of one Spirit.”
Matthew 28:19-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.”
:: Giving of the Holy Spirit
Titus 3:5: “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.”
Acts 2:38: “And Peter said to them, ‘Repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of sins; and you shall receive the gift of the Holy Spirit.’”
:: Spiritual Washing / Cleansing
Acts 22:16: “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’”
Ephesians 5:25-27: “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”
:: Death with Christ / New Life in Christ
Colossians 2:11-12: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.”
1 Corinthians 1:13: “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”
Romans 6:4: “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”
As you can tell from the symbolism and depth, baptism is rich in its imagery. Other key references helpful for further study include:
Mark 16:16; John 3:1-6; Acts 8:35-38; Acts 22:16; Galatians 3:27;
Hebrews 10:22; 1 Peter 3:21
Notice that in none of the core meanings of baptism that Scripture gives us is salvation mentioned as a benefit of baptism. Baptism is not the end of the Christian journey, it is only the beginning. As such, the benefits of baptism include washing away the guilt of original sin as well as enter into covenant with God. By baptism we are admitted into the Church and made members of Christ’s body. By baptism, we who were “by nature children of wrath” are made the children of God.
:: Who should be baptized?
Anyone, regardless of age, race, disability, or socio-economic status can be baptized. Any who would be considered for baptism must meet one of the following two conditions: first, if someone has never been baptized before (even in infancy) and responds to the gospel message affirming Jesus Christ as Lord over all creation as well as their lives, then baptism is an appropriate next step.
Second, children born of Christian parents are eligible for baptism. The history of the Christian church affirms that baptism is acceptable for infants and children. One Wesleyan New Testament scholar put it this way, “Water baptism is like enrollment in the school of Jesus Christ. “Just as parents,” says Witherington, “apart from and without the consent of their offspring, enroll their children in school, so is the case of infant baptism. In neither case is it presumed that the child being enrolled already knows and accepts what is going to be taught.” Scriptures related to infant / household baptism include:
Acts 16:31-34; Acts 18:8; 1 Corinthians 1:16; Acts 11:13-14; Colossians 2:11-12
:: When should baptism happen?
For an adult, baptism should happen as closely to the time a person makes “a decision” to follow Jesus Christ. For a child or infant of Christian parents, baptism can happen at any time after birth. Because there is no “salvation” in the sacrament of baptism, as we alluded to earlier, technically, a follower of Jesus Christ does not need to be baptized because salvation is received by faith in the once and for all sacrificial death of Jesus Christ for the sins of the entire world.
:: How do we baptize?
John Wesley in his Treatise on Baptism recommends baptism by “washing, dipping, or sprinkling; because it is not determined in Scripture in which of these ways it shall be done…” True to Wesley’s thought, there is great symbolism in the various “ways” in which baptism can be performed which express the various core meanings of baptism.
For example, baptism by immersion visually reminds us that as we go down in to the water we literally die to our “old selves” and as we rise from the water we are raised to new life in Jesus Christ. In baptism by pouring, we are reminded of the outpouring of God’s Spirit in Acts chapter 2. In baptism by sprinkling, we are reminded of the Old Testament priests who sprinkled blood on various holy objects of the Temple.
:: What is the difference between infant baptism and dedication?
This is perhaps one of the more difficult questions to answer. While there are some similarities between infant dedication and baptism, the most obvious difference is that there is an absence of water in a dedication service. Aside from an absence of water, one major difference is that in a dedication service, we are essentially making and affirming the parental vows to raise our children in accordance with Holy Scripture and to teach them about God’s love for them through Jesus Christ. On the other hand, in baptism, we affirm God’s covenant promises are made available to children born in to Christian families even if they are not fully aware of God’s work in their lives at such a young age. Essentially, dedication is something we do whereas baptism is something God does.
:: Questions for Reflection…
:: What questions about baptism do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of baptism?
:: Resources
:: James V. Brownson. The Promise of Baptism: An Introduction to Baptism and the Reformed Tradition. (Grand Rapids, MI: Eerdmans, 2007).
:: Ben Witherington III. Troubled Waters: Rethinking the Theology of Baptism. (Baylor University Press, 2007).
:: John Wesley. “A Treatise on Baptism.” Access at: http://personalpages.tds.net/~amiddlek/Theology/Treatise%20on%20Baptism.htm/
:: John Calvin. The Institutes of the Christian Religion, translated by Ford Lewis Battles. (Philadelphia: Westminster Press), Book 4.
:: Introduction
The Deeper series is designed to give biblical depth and historical consideration regarding key topics for your own study. The Deeper series for further study includes: baptism, Communion, and women in ordained ministry. Each study asks a series of relevant questions related to the topic at hand. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: What is baptism?
Christian water baptism is a sacrament instituted by our Lord Jesus Christ. Simply put, a sacrament is a visible sign of an invisible grace given by God. What this means is that God has given us a visible sign of his invisible grace so that when we look upon the baptismal waters, we see with our “spiritual eyes” a sign that points to the coming kingdom of Jesus Christ. The word “sacrament” is not used in the New Testament to describe baptism (or the Lord’s Supper). Rather, the sacraments have emerged in the history of the church as it has sought to understand more clearly its own life and practice.
The word “sacrament” comes from the Greek word mysterion which means “mystery” or “secret.” When mysterion was translated in to Latin, the Latin word sacramentum was chosen. Sacramentum most commonly refers to an oath or promise. When thinking about the rituals of baptism and the Lord’s Supper, both definitions have something to offer us in terms of a definition: a sacrament is both a mystery (from mysterion) and a promise. So baptism then is one of the mysteries and promises of God.
There is a third meaning of baptism which comes from Scripture which says that baptism is a kind of “seal.” The word “seal” referred to a wax imprint that marked a document as official and legally binding. In the ancient world, the same word applied to those who had brands or tattoos on their bodies which functioned as a sign of ownership. In this context, baptism is the seal whereby God takes the promises of the gospel and applies it to us. In baptism, we are marked by Christ’s death and resurrection.
Lastly, because the sacraments are a sign of God’s grace to us which point us to Jesus Christ, then participating in the sacraments is not primarily about us. In our culture, there is a tendency to make everything about us – about our needs and wants; about our desires and dreams; about our successes and failures; about our faith and spirituality; and the list goes on and on. But the sacraments force us to reorient ourselves toward God in repentance and faith precisely because God has already given us His promises. So while faith and repentance are essential to receiving the benefits of the sacrament, faith and repentance are secondary to God’s primary promises.
:: What happens in baptism?
At this point in our study, we have given a historical foundation of the evolution of the sacraments in the Christian church. Now it’s time to move on to talking about what happens in baptism – in other words, what are the core meanings of baptism. Scholars have spilled copious amounts of ink in trying to resolve the debate about the mode of baptism by trying to nail down a definition of the Greek word baptizo. The Greek has a wide range of meanings from “dip” or “plunge” to “soak” and “wash.”
One of the earliest Christian sources outside of the New Testament, called The Didache calls for the use of running water, but if that is not available, it suggests pouring water on the head three times. It does not say whether immersion or pouring was recommended when using running water. There are no less than 9 core meanings of baptism as taught by Scripture and the church. The core meanings of baptism include (but are not limited to):
:: Union with Christ
Romans 6:3-8: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.”
:: Membership in the body of Christ / Beginning of Christian Journey
1 Corinthians 12:13: “For in one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and all were made to drink of one Spirit.”
Matthew 28:19-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.”
:: Giving of the Holy Spirit
Titus 3:5: “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.”
Acts 2:38: “And Peter said to them, ‘Repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of sins; and you shall receive the gift of the Holy Spirit.’”
:: Spiritual Washing / Cleansing
Acts 22:16: “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’”
Ephesians 5:25-27: “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”
:: Death with Christ / New Life in Christ
Colossians 2:11-12: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.”
1 Corinthians 1:13: “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”
Romans 6:4: “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”
As you can tell from the symbolism and depth, baptism is rich in its imagery. Other key references helpful for further study include:
Mark 16:16; John 3:1-6; Acts 8:35-38; Acts 22:16; Galatians 3:27;
Hebrews 10:22; 1 Peter 3:21
Notice that in none of the core meanings of baptism that Scripture gives us is salvation mentioned as a benefit of baptism. Baptism is not the end of the Christian journey, it is only the beginning. As such, the benefits of baptism include washing away the guilt of original sin as well as enter into covenant with God. By baptism we are admitted into the Church and made members of Christ’s body. By baptism, we who were “by nature children of wrath” are made the children of God.
:: Who should be baptized?
Anyone, regardless of age, race, disability, or socio-economic status can be baptized. Any who would be considered for baptism must meet one of the following two conditions: first, if someone has never been baptized before (even in infancy) and responds to the gospel message affirming Jesus Christ as Lord over all creation as well as their lives, then baptism is an appropriate next step.
Second, children born of Christian parents are eligible for baptism. The history of the Christian church affirms that baptism is acceptable for infants and children. One Wesleyan New Testament scholar put it this way, “Water baptism is like enrollment in the school of Jesus Christ. “Just as parents,” says Witherington, “apart from and without the consent of their offspring, enroll their children in school, so is the case of infant baptism. In neither case is it presumed that the child being enrolled already knows and accepts what is going to be taught.” Scriptures related to infant / household baptism include:
Acts 16:31-34; Acts 18:8; 1 Corinthians 1:16; Acts 11:13-14; Colossians 2:11-12
:: When should baptism happen?
For an adult, baptism should happen as closely to the time a person makes “a decision” to follow Jesus Christ. For a child or infant of Christian parents, baptism can happen at any time after birth. Because there is no “salvation” in the sacrament of baptism, as we alluded to earlier, technically, a follower of Jesus Christ does not need to be baptized because salvation is received by faith in the once and for all sacrificial death of Jesus Christ for the sins of the entire world.
:: How do we baptize?
John Wesley in his Treatise on Baptism recommends baptism by “washing, dipping, or sprinkling; because it is not determined in Scripture in which of these ways it shall be done…” True to Wesley’s thought, there is great symbolism in the various “ways” in which baptism can be performed which express the various core meanings of baptism.
For example, baptism by immersion visually reminds us that as we go down in to the water we literally die to our “old selves” and as we rise from the water we are raised to new life in Jesus Christ. In baptism by pouring, we are reminded of the outpouring of God’s Spirit in Acts chapter 2. In baptism by sprinkling, we are reminded of the Old Testament priests who sprinkled blood on various holy objects of the Temple.
:: What is the difference between infant baptism and dedication?
This is perhaps one of the more difficult questions to answer. While there are some similarities between infant dedication and baptism, the most obvious difference is that there is an absence of water in a dedication service. Aside from an absence of water, one major difference is that in a dedication service, we are essentially making and affirming the parental vows to raise our children in accordance with Holy Scripture and to teach them about God’s love for them through Jesus Christ. On the other hand, in baptism, we affirm God’s covenant promises are made available to children born in to Christian families even if they are not fully aware of God’s work in their lives at such a young age. Essentially, dedication is something we do whereas baptism is something God does.
:: Questions for Reflection…
:: What questions about baptism do you have that are left unanswered?
:: How has this study deepened or challenged your understanding of baptism?
:: Resources
:: James V. Brownson. The Promise of Baptism: An Introduction to Baptism and the Reformed Tradition. (Grand Rapids, MI: Eerdmans, 2007).
:: Ben Witherington III. Troubled Waters: Rethinking the Theology of Baptism. (Baylor University Press, 2007).
:: John Wesley. “A Treatise on Baptism.” Access at: http://personalpages.tds.net/~amiddlek/Theology/Treatise%20on%20Baptism.htm/
:: John Calvin. The Institutes of the Christian Religion, translated by Ford Lewis Battles. (Philadelphia: Westminster Press), Book 4.
Monday, August 23, 2010
giving some "our beautiful mission" love
I want to take a moment to give a shout out to my small (but devout) blog readers to ask for your prayer and financial support for Our Beautiful Mission. Our next door neighbors (and very dear friends of ours) - Bryan and Anita Geurink - have responded to God's calling on their lives to live as missionaries at Beautiful Gate orphanage in Maseru, Lesotho (South Africa) to be the hands and feet and voice of Jesus Christ to His children at the orphanage.
Jaclyn and I fully support God's calling on their lives as they prepare to run the day to day operations at Beautiful Gate for the next five years. This is no small endeavour and I'd like for you to prayerfully consider making a financial commitment on their behalf today.
You can check out their story and get more information by going to:
http://ourbeautifulmission.blogspot.com/
For more information about the orphanage, go to:
www.beautifulgate.org
Grace & Peace.
Jaclyn and I fully support God's calling on their lives as they prepare to run the day to day operations at Beautiful Gate for the next five years. This is no small endeavour and I'd like for you to prayerfully consider making a financial commitment on their behalf today.
You can check out their story and get more information by going to:
http://ourbeautifulmission.blogspot.com/
For more information about the orphanage, go to:
www.beautifulgate.org
Grace & Peace.
Tuesday, August 03, 2010
naivety & shifting responsibility
Well I believe I was a little overly optimistic about blogging my way entirely through Forni's book, Choosing Civility, for this summer project. Due to time constraints (and the fact that I'm going camping next week) I have decided skip to the end of the book (hey...it's my blog and I can do what I want) to talk about shifting blame and dodging responsibility.
Rule #25 - Don't Shift Responsibility and Blame. Throughout the entire book I've had the feeling that somebody beat Forni to this list of civility guidelines. And I was right! Back in 1990, Robert Fulghum wrote a little (but highly successful) book called All I Need to Know I Learned in Kindergarten. Here's what Fulghum says: "Wisdom was not at the top of the graduate-school mountain, but there in the
sandpile at Sunday School." Wisdom is found in the "sandpile at Sunday School." I don't know about you, but I like that. It's humbling because I have two master's degrees, but it's so true. Accepting responsibility and blame has been one of the most difficult lessons I have been teaching my children. Like a broken record, I hear from their little lips, "But he/she _________ me first!" You know, I'm not surprised by this. Thus is the nature of children when left to their own, but unlike broken records, I try to respond differently than the standard, "Well, I'm going to end it." Rather, I tell my kids to own it - to own what they did and accept their punishment (or reward).
Here are the things that Fulghum learned in kindergarten (and I wonder if most of the problems we have in the church today could be worked out if we followed these simple guidelines):
Share everything.
Play fair.
Don't hit people.
Put things back where you found them.
Clean up your own mess.
Don't take things that aren't yours.
Say you're sorry when you hurt somebody.
Wash your hands before you eat.
Flush.
Warm cookies and cold milk are good for you.
Live a balanced life - learn some and think some
and draw and paint and sing and dance and play
and work every day some.
Take a nap every afternoon.
When you go out into the world, watch out for traffic,
hold hands, and stick together.
Be aware of wonder.
Remember the little seed in the Styrofoam cup:
The roots go down and the plant goes up and nobody
really knows how or why, but we are all like that.
Goldfish and hamsters and white mice and even
the little seed in the Styrofoam cup - they all die.
So do we.
And then remember the Dick-and-Jane books
and the first word you learned - the biggest
word of all - LOOK.
He closes with this thought...
Everything you need to know is in there somewhere.
The Golden Rule and love and basic sanitation.
Ecology and politics and equality and sane living.
Take any of those items and extrapolate it into
sophisticated adult terms and apply it to your
family life or your work or your government or
your world and it holds true and clear and firm.
Think what a better world it would be if
all - the whole world - had cookies and milk about
three o'clock every afternoon and then lay down with
our blankies for a nap. Or if all governments
had a basic policy to always put thing back where
they found them and to clean up their own mess.
And it is still true, no matter how old you
are - when you go out into the world, it is best
to hold hands and stick together.
© Robert Fulghum, 1990.
Found in Robert Fulghum, All I Really Need To Know I Learned In Kindergarten, Villard Books: New York, 1990, page 6-7.
Rule #25 - Don't Shift Responsibility and Blame. Throughout the entire book I've had the feeling that somebody beat Forni to this list of civility guidelines. And I was right! Back in 1990, Robert Fulghum wrote a little (but highly successful) book called All I Need to Know I Learned in Kindergarten. Here's what Fulghum says: "Wisdom was not at the top of the graduate-school mountain, but there in the
sandpile at Sunday School." Wisdom is found in the "sandpile at Sunday School." I don't know about you, but I like that. It's humbling because I have two master's degrees, but it's so true. Accepting responsibility and blame has been one of the most difficult lessons I have been teaching my children. Like a broken record, I hear from their little lips, "But he/she _________ me first!" You know, I'm not surprised by this. Thus is the nature of children when left to their own, but unlike broken records, I try to respond differently than the standard, "Well, I'm going to end it." Rather, I tell my kids to own it - to own what they did and accept their punishment (or reward).
Here are the things that Fulghum learned in kindergarten (and I wonder if most of the problems we have in the church today could be worked out if we followed these simple guidelines):
Share everything.
Play fair.
Don't hit people.
Put things back where you found them.
Clean up your own mess.
Don't take things that aren't yours.
Say you're sorry when you hurt somebody.
Wash your hands before you eat.
Flush.
Warm cookies and cold milk are good for you.
Live a balanced life - learn some and think some
and draw and paint and sing and dance and play
and work every day some.
Take a nap every afternoon.
When you go out into the world, watch out for traffic,
hold hands, and stick together.
Be aware of wonder.
Remember the little seed in the Styrofoam cup:
The roots go down and the plant goes up and nobody
really knows how or why, but we are all like that.
Goldfish and hamsters and white mice and even
the little seed in the Styrofoam cup - they all die.
So do we.
And then remember the Dick-and-Jane books
and the first word you learned - the biggest
word of all - LOOK.
He closes with this thought...
Everything you need to know is in there somewhere.
The Golden Rule and love and basic sanitation.
Ecology and politics and equality and sane living.
Take any of those items and extrapolate it into
sophisticated adult terms and apply it to your
family life or your work or your government or
your world and it holds true and clear and firm.
Think what a better world it would be if
all - the whole world - had cookies and milk about
three o'clock every afternoon and then lay down with
our blankies for a nap. Or if all governments
had a basic policy to always put thing back where
they found them and to clean up their own mess.
And it is still true, no matter how old you
are - when you go out into the world, it is best
to hold hands and stick together.
© Robert Fulghum, 1990.
Found in Robert Fulghum, All I Really Need To Know I Learned In Kindergarten, Villard Books: New York, 1990, page 6-7.
Wednesday, July 21, 2010
the gift of praise
In the book Choosing Civility, Rule #8 is Give and Accept Praise. Just this morning I overheard a conversation between co-laborers in Christ about a mutual aquaintance who pleaded with her father to give her praise when he saw her parenting well instead of continually criticizing her for all the "wrong" things she does. "Please," she pleaded, "just tell me when you see me doing something right!" This woman's plea is our plea for affirmation; for a job well done; for a kind gesture; or a Godly word.
One of my mentor's is really good at giving praise. And what I really appreciate about his praise is that it is frequent and genuine. I really don't think the man can help himself. My wife and I will miss an upcoming congregational vote to purchase a piece of property for the church we are members of, and so I emailed him to let him know that we were going to be gone on that particular Sunday, but we vote "yes" in favor of the property purchase.
Here was his response (I post this not because I'm drawing attention to myself - I'm really not. This is an excellent example of how pastors - or anyone who oversees others - should think of others)...
"Josh – Can’t wait to see you – hope that it is soon – I will be going to Arkansas on a family mission trip next week. Appreciate who you are and what you do in our midst as a church family. You are a deep blessing."
I wrote to him about casting our vote. He responded with a word that lifted me up and set the tone for my day. This is the kind of gift where the only appropriate response is a simple and heartfelt, "Thank you."
One of my mentor's is really good at giving praise. And what I really appreciate about his praise is that it is frequent and genuine. I really don't think the man can help himself. My wife and I will miss an upcoming congregational vote to purchase a piece of property for the church we are members of, and so I emailed him to let him know that we were going to be gone on that particular Sunday, but we vote "yes" in favor of the property purchase.
Here was his response (I post this not because I'm drawing attention to myself - I'm really not. This is an excellent example of how pastors - or anyone who oversees others - should think of others)...
"Josh – Can’t wait to see you – hope that it is soon – I will be going to Arkansas on a family mission trip next week. Appreciate who you are and what you do in our midst as a church family. You are a deep blessing."
I wrote to him about casting our vote. He responded with a word that lifted me up and set the tone for my day. This is the kind of gift where the only appropriate response is a simple and heartfelt, "Thank you."
speak kindly & give praise
Rule #7 in Choosing Civility is Don't Speak Ill. It is framed negatively of Rule #6 which is to Speak Kindly. The memories I carry with me related to speaking ill of others are long car rides with our two children in the back strapped in next to each other, and as any parent well knows, it always begins with name calling.
"Meanie," he says.
"Poopyhead," she retorts.
"You're a boy!" is his comeback.
"Oh yeah, you're a princess!" she declares.
Name calling leads to hitting and kicking (and sometimes spitting). But it always - in the end - leads to hurt feelings and one or both of the kids cries. It's inevitable. It's unavoidable. And there's nothing that can be done. Can't reason with them. Polite rebukes don't work. Threats are pointless (you know - the kind where you look in the rear view mirror and point at your children telling them to "cut it out" hoping they can see just how serious you are and all the while you are wearing sunglasses). We as parents are seriously ridiculous sometimes. Could stop the car, but what's the point?!?!? There must be some unwritten law that says when a family goes on a road trip, the kids in the back of van must get on each other's nerves. Must. Our solution - distraction. Put in another DVD or see who can find something orange first.
I say all of this to say that it's more important to praise our kids when we see them interacting and speaking well to one another in order to encourage more good behavior. Kids really can't help themselves because they are not as able to see the world as being bigger than themselves. As adults, I believe we have more options available to us when someone is not speaking very kindly about another person. And let's not foll ourselves by pretending that we don't name call or bash others - because we do. We're just craftier and more secretive than our kids.
"Did you know So-and-so is 8 weeks pregnant? You wouldn't believe who the father is!"
"So-and-so didn't put any time into the project, yet took all the credit. He's such a _______________."
When faced with situatios where we want to speak ill about someone or find ourselves brought into a conversation about another - certainly we could leave the situation. Or we could remain silent, but then we run the risk of inadvertently giving approval of what is being said when in fact we disapprove. Or maybe, just maybe, a distraction is what we need to redirect the conversation. Works for my kids.
"Meanie," he says.
"Poopyhead," she retorts.
"You're a boy!" is his comeback.
"Oh yeah, you're a princess!" she declares.
Name calling leads to hitting and kicking (and sometimes spitting). But it always - in the end - leads to hurt feelings and one or both of the kids cries. It's inevitable. It's unavoidable. And there's nothing that can be done. Can't reason with them. Polite rebukes don't work. Threats are pointless (you know - the kind where you look in the rear view mirror and point at your children telling them to "cut it out" hoping they can see just how serious you are and all the while you are wearing sunglasses). We as parents are seriously ridiculous sometimes. Could stop the car, but what's the point?!?!? There must be some unwritten law that says when a family goes on a road trip, the kids in the back of van must get on each other's nerves. Must. Our solution - distraction. Put in another DVD or see who can find something orange first.
I say all of this to say that it's more important to praise our kids when we see them interacting and speaking well to one another in order to encourage more good behavior. Kids really can't help themselves because they are not as able to see the world as being bigger than themselves. As adults, I believe we have more options available to us when someone is not speaking very kindly about another person. And let's not foll ourselves by pretending that we don't name call or bash others - because we do. We're just craftier and more secretive than our kids.
"Did you know So-and-so is 8 weeks pregnant? You wouldn't believe who the father is!"
"So-and-so didn't put any time into the project, yet took all the credit. He's such a _______________."
When faced with situatios where we want to speak ill about someone or find ourselves brought into a conversation about another - certainly we could leave the situation. Or we could remain silent, but then we run the risk of inadvertently giving approval of what is being said when in fact we disapprove. Or maybe, just maybe, a distraction is what we need to redirect the conversation. Works for my kids.
Wednesday, July 14, 2010
barbara brown-taylor on our relationship to scripture
My own experience has taught me the value of regular and intentional study. My relationship with the Bible is not a romance but a marriage, and one I am willing to work on in all the usual ways: by living with the text day in and day out, by listening to it and talking back to it, by making sure I know what is behind the words it speaks to me and being certain I have heard it properly, by refusing to distance myself from the parts of it I do not like or understand, by letting my love for it show up in the everyday acts of my life. The Bible is not an object for me; it is a partner whose presence blesses me, challenges me, and affects everything I do (The Preaching Life, 56).
calvin & c.s. lewis: solving the riddle of the reformation
Several months ago, a friend from church - a man who I deeply respect and desire to have a fraction of his intellect - came to me with a problem and wanted some advice. His issue was that over the last 15 years or so he has been trying to solve what he calls the "Reformation riddle" of how Calvinists and Arminians and other theological camps can look at the same scriptural texts and come away with very different interpretations concerning the sovereignty of God, the responsibility of man, and salvation. How can this be, he wondered; and should he continue to read and write a book he had been working on when it all seemed hopeless?
After what seemed like a short conversation - though we talked for many hours - he decided to finish the work he set out to do so long ago. After many months of reading, writing, revising and sleepless nights, my friend finished his book. Yesterday I was pleased to receive a copy of his finished product appropriately entitled, Calvin & C.S. Lewis: Solving the Riddle of the Reformation. I look forward to reading my friend's book and I can now say that I am the pastor of someone who has written a self-published book. Congratulations Jordan, my friend! You can purchase a copy of Jordan's book by clicking here.
After what seemed like a short conversation - though we talked for many hours - he decided to finish the work he set out to do so long ago. After many months of reading, writing, revising and sleepless nights, my friend finished his book. Yesterday I was pleased to receive a copy of his finished product appropriately entitled, Calvin & C.S. Lewis: Solving the Riddle of the Reformation. I look forward to reading my friend's book and I can now say that I am the pastor of someone who has written a self-published book. Congratulations Jordan, my friend! You can purchase a copy of Jordan's book by clicking here.
Thursday, July 08, 2010
be inclusive
As I read Forni's chapter on being inclusive, I'm reminded of a simple truth that I'll call the Law of the In-Laws. There are no hard and fast rules to this law, but it has been my experience and I have observed that the "in-law" will never completely fit in with the family. There will always be a hint or a glimmer or a remnant of this feeling that they just don't fit in.
There are three reasons (two anthropological and one theological) as to why I think this happens. The first is that our history with the "in-laws" is shorter as compared to our spouses. If you are married, you are an "in-law" which means that you are at least 20 years (or more) behind in that family history for which you will never be able to catch up on. They have history with one another prior to our coming along and joining the family. Those bonds and social networks and interactions have already been forged and some sort of equilibrium has been established before you said "I do." So history is the first reason why there will not be a complete and total fit. The second reason, related to the first, is that we have our own families of origin who raised us and nurtured us and taught us and disciplined us and accepts us for who we are as a person. A simple example would be that I don't call my father-in-law when I want to talk to a father-like figure about life. I call my dad. I don't hug my father-in-law the same way I hug my dad and tell him how much I love him.
The third reason is sin. Just flat out sin.
Even in Christian families I've witnessed this law at work. Though we are all "one in Christ" there is still a remnant of exclusivity that looms in the air - silent, odorless, and invisible to the naked eye. But it's there.
Here's a word to the "in-laws" who feel like they are the "out-laws" in the family. Kill 'em with kindness. Don't wait for them to intiate a conversation or to ask you to join them for a night out. Rather, be the initiator, even if it feels awkward or stupid. Every act of kindness matters.
There are three reasons (two anthropological and one theological) as to why I think this happens. The first is that our history with the "in-laws" is shorter as compared to our spouses. If you are married, you are an "in-law" which means that you are at least 20 years (or more) behind in that family history for which you will never be able to catch up on. They have history with one another prior to our coming along and joining the family. Those bonds and social networks and interactions have already been forged and some sort of equilibrium has been established before you said "I do." So history is the first reason why there will not be a complete and total fit. The second reason, related to the first, is that we have our own families of origin who raised us and nurtured us and taught us and disciplined us and accepts us for who we are as a person. A simple example would be that I don't call my father-in-law when I want to talk to a father-like figure about life. I call my dad. I don't hug my father-in-law the same way I hug my dad and tell him how much I love him.
The third reason is sin. Just flat out sin.
Even in Christian families I've witnessed this law at work. Though we are all "one in Christ" there is still a remnant of exclusivity that looms in the air - silent, odorless, and invisible to the naked eye. But it's there.
Here's a word to the "in-laws" who feel like they are the "out-laws" in the family. Kill 'em with kindness. Don't wait for them to intiate a conversation or to ask you to join them for a night out. Rather, be the initiator, even if it feels awkward or stupid. Every act of kindness matters.
Monday, June 28, 2010
think the best & listen
Continuing our journey through Choosing Civility, Rule #3 is Think the Best. Now, I don't know about you but I'm a "the glass is half-full" kind of guy. I naturally give other people, even complete strangers, the benefit of the doubt. Well almost. While I do tend to think of myself as this kind of person I have met others who really give others the benefit. I once dated a girl in college who was bright, energetic, Godly, and I distinctly remember having a conversation about picking up hitch-hikers. "Without a doubt," she said, "I'd do it." I, on the other hand, wasn't so certain. My concern had to do with safety. "What if the person you pick up has a knife or gun?" I asked. It really didn't matter to my friend - the threat of violence only reinforced something she already knew - desperate people do desperate things like hurt others. To think the best in others requires courage and a degree of self-confidence because eventually the person you give the benefit of the doubt to will let you down. I don't know about you (especially if you're a "the glass is half-empty" kind of person) but I'd rather give others the benefit and risk being let down.
But there is a benefit to being a "half-empty" type of person as well. Anyone who knows this kind of person knows that it's difficult to earn their trust or respect or you fill in the _________. But what I've learned from the half-empties is that we need to be discerning in just how much trust, respect or _________ that we give to others. I learned this from my wife. While I teach her to see the best in and take a risk on others, she teaches me to ask questions and to be safe while taking appropriate risks.
Rule #4 - Listen. I'll take this a step further and suggest that we need to learn to be better listeners. If you answer yes to any of the following questions, chances are you are not a very good listener. 1) Do you check your email, text, or watch the television while having conversations with others (in other words are you easily distracted)? 2) Do you find yourself formulating your response in your head before the other person has finished speaking? 3) Are you into advice giving? 4) Who does most of the talking - you or the other person? 4) Do you make the conversation about you, your struggles and problems, or your successes?
But there is a benefit to being a "half-empty" type of person as well. Anyone who knows this kind of person knows that it's difficult to earn their trust or respect or you fill in the _________. But what I've learned from the half-empties is that we need to be discerning in just how much trust, respect or _________ that we give to others. I learned this from my wife. While I teach her to see the best in and take a risk on others, she teaches me to ask questions and to be safe while taking appropriate risks.
Rule #4 - Listen. I'll take this a step further and suggest that we need to learn to be better listeners. If you answer yes to any of the following questions, chances are you are not a very good listener. 1) Do you check your email, text, or watch the television while having conversations with others (in other words are you easily distracted)? 2) Do you find yourself formulating your response in your head before the other person has finished speaking? 3) Are you into advice giving? 4) Who does most of the talking - you or the other person? 4) Do you make the conversation about you, your struggles and problems, or your successes?
Tuesday, June 22, 2010
pay attention & acknowledge others
I'm a little behind on my interaction with Choosing Civility by P.M Forni. No matter...pressing forward, I offer you the first two "rules" (of 25) of civilized conduct. Rule #1 - Pay Attention. Let me just ask, "Just how much do we pay attention throughout the course of one day?" How much do we pay attention to others, our surroundings, other voices, our thoughts and feelings? My daily commute to Byron Center takes me about 25 minutes via the more scenic route. I remember the first couple of days I noticed so many different things en route, like the house with a junk yard next to a mansion on a hill; like the perfectly parallel rows of crops beginning to take root in the soil; like the smell of chickens as I approach the chicken hatchery between Burnips and Jamestown. Forni contends, "We spend much of our daily lives neglecting to pay attention...When we relate to the world as if we were on automatic pilot, we can hardly be at our best in encounters with our fellow human beings" (36-7).
Rule #2 - Acknowledge Others - is closely related to the first. I envision both of these rules as being more "other-focused" or external to myself. Surely I must pay attention to myself, my thoughts, my feelings and attitudes at times as Forni suggests, "At times we will be turned inward, unavailable to others, protective of our space and frame of mind. And that's all right" (43). But too much of me is not a good thing.
Here's where I see these two principles most active in my life. I am the father of three wonderful children. Anyone who has children or cares for those who cannot completely care for themselves will relate to what I'm about to say. My children are starving for my attention and affection. Not a single day goes by where one of them doesn't say, "Daddy look! Look Daddy! See what I can do! Aren't you proud of me?" I love those moments but also confess that sometimes I get annoyed because if I don't look right away their volume and intensity gets louder and louder until I actually stop what it is I may or may not be doing at the time and be attentive to them. When I acknowledge my children, they feel valued and loved.
We, and when I say "we" I really mean "me," would be wise and well to slow ourselves down enough be attentive to our surroundings and the people near to us and get outside of ourselves enough to let them know that we value their presence in our lives.
Rule #2 - Acknowledge Others - is closely related to the first. I envision both of these rules as being more "other-focused" or external to myself. Surely I must pay attention to myself, my thoughts, my feelings and attitudes at times as Forni suggests, "At times we will be turned inward, unavailable to others, protective of our space and frame of mind. And that's all right" (43). But too much of me is not a good thing.
Here's where I see these two principles most active in my life. I am the father of three wonderful children. Anyone who has children or cares for those who cannot completely care for themselves will relate to what I'm about to say. My children are starving for my attention and affection. Not a single day goes by where one of them doesn't say, "Daddy look! Look Daddy! See what I can do! Aren't you proud of me?" I love those moments but also confess that sometimes I get annoyed because if I don't look right away their volume and intensity gets louder and louder until I actually stop what it is I may or may not be doing at the time and be attentive to them. When I acknowledge my children, they feel valued and loved.
We, and when I say "we" I really mean "me," would be wise and well to slow ourselves down enough be attentive to our surroundings and the people near to us and get outside of ourselves enough to let them know that we value their presence in our lives.
Tuesday, June 15, 2010
as is by krista finch
Krista Finch’s first book, As Is: Unearthing Commonplace Glory is a delight. Finch is a masterful wordsmith who carefully crafts poetry and short memoirs, which mines the conflict and tension we feel in our lives, as her opening poem rightly suggests: “…that was a long time ago; there’s no time for chasing lightening bugs now” not with the long laundry list of things that we do which redirects our attention from perhaps deeper, more meaningful spaces (p. 9). I was hooked by the opening poem which, I believe, sets the tone, rhythm, and content for the rest of the book. I had this sense that if I enjoyed the opening as much as I did that I would enjoy the rest of what was to come. As Is is witty and honest; and if we are honest with ourselves we will find many points of connection in Finch’s short stories.
As Is should be read devotionally. I found myself reading 2-3 chapters (which are very short) a day in order to let the story “sink in” and give myself time for reflection. The one thing I really appreciate about this book is that it forces us as readers to slow down and reflect – even meditate – on what is being said. Reading this book in 1-2 sittings is not recommended and may even disappoint if attempted.
Disclaimer: In accordance with local and federal laws, I disclose that I was given a free copy of this book for review by The Ooze Viral Bloggers. No compensation has been received for this review.
Thursday, June 10, 2010
understanding the human spirit
C.S. Lewis is masterful in his understanding and expression of the condition of the human spirit in relation to God. He writes:
The human spirit will not even begin to try to surrender self-will as long as all seems to be well with it. Now error and sin both have this property, that the deeper they are the less their victim suspects their existence; they are masked evil...We can rest contentedly in our sins and in our stupidities; and anyone who has watched gluttons shovelling down the most exquisite foods as if they did not know what they were eating, will admit that we can ignore even pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pain: it is His megaphone to rouse a deaf world (The Problem of Pain).
The human spirit will not even begin to try to surrender self-will as long as all seems to be well with it. Now error and sin both have this property, that the deeper they are the less their victim suspects their existence; they are masked evil...We can rest contentedly in our sins and in our stupidities; and anyone who has watched gluttons shovelling down the most exquisite foods as if they did not know what they were eating, will admit that we can ignore even pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pain: it is His megaphone to rouse a deaf world (The Problem of Pain).
Wednesday, June 09, 2010
forget love, try manners
"I am optimistic about our ability to better ourselves," says Forni in his book Choosing Civility, "We can learn to be decent and caring; we can learn to give of ourselves; we can learn to love" [19]. Though we don't have control over the events that happen in our lives, we do however, have a say in how we choose to respond in times of joy and in times of crisis. Forni goes on to say that our circumstances prevent us from learning how to be civil and how to love and how to forgive. So how are we suppose to learn to do these things? We need a teacher; someone who does these things well to teach us the basics. Love will come, says Forni, but manners come first.
For some reason, I'm not quite as optimistic as Forni about "our ability to better ourselves." I am, however, more optimistic in the Holy Spirit's ability to better us. I agree with Forni that we need a teacher to teach us, but not just any teacher. We need to follow a first century rabbi named Jesus. The more time we spend following our Teacher, Rabbi Jesus, the more recognize we are unable to change ourselves but need his Spirit to transform us - to love as Jesus loves; to forgive as Jesus forgives; and treat others as Jesus treats them.
But a question still remains, "To what extent can our circumstances prevent us from finding a teacher?"
For some reason, I'm not quite as optimistic as Forni about "our ability to better ourselves." I am, however, more optimistic in the Holy Spirit's ability to better us. I agree with Forni that we need a teacher to teach us, but not just any teacher. We need to follow a first century rabbi named Jesus. The more time we spend following our Teacher, Rabbi Jesus, the more recognize we are unable to change ourselves but need his Spirit to transform us - to love as Jesus loves; to forgive as Jesus forgives; and treat others as Jesus treats them.
But a question still remains, "To what extent can our circumstances prevent us from finding a teacher?"
Tuesday, June 08, 2010
baptism
Baptism © Josh Cooper 2010
Into the waters;
Through the divide;
Death to the old self;
Raised to new life;
United to Jesus Christ
Through the divide;
Sin is washed away
In the name of the Father,
Son,
and Holy Spirit.
Through the divide;
No longer are you yours
But “You are mine,”
says the LORD.
Stamped with a seal;
And clothed in Christ;
A signpost pointing the way,
Of the consummate Kingdom
reign.
Into the waters;
Through the divide;
Death to the old self;
Raised to new life;
United to Jesus Christ
Through the divide;
Sin is washed away
In the name of the Father,
Son,
and Holy Spirit.
Through the divide;
No longer are you yours
But “You are mine,”
says the LORD.
Stamped with a seal;
And clothed in Christ;
A signpost pointing the way,
Of the consummate Kingdom
reign.
Friday, May 21, 2010
confession of a reforming wesleyan - chapter five
And God placed all things under this feet and
appointed him to be head over everything for the church,
which is his body, the fullness of him
who fills everything in every way (Eph. 1:22-3, TNIV)
Me: What is the church?
God: Before we specifically talk about the church, let’s talk more generally about what it means to be a Christian.
Me: Why not? I’d like know more about what it means to be a Christian. Where do we begin?
God: Simply put, a Christian is a disciple of Jesus.
Me: What is a disciple? What does a disciple do?
God: A disciple in Jesus’ day was called a student or talmid. Talmidim were students who followed their teacher, called a rabbi. Talmidim modeled themselves after their rabbi. They did what their rabbi did, said what their rabbi said, and tried to think like their rabbi. They also submitted themselves to their rabbi’s correction and instruction. There was a saying in Jesus’ day that talmidim were covered in the dust of their rabbi’s feet. Talmidim not only desired to model themselves after their rabbi, ultimately they wanted to be just like the rabbi. Therefore, when Jesus said to his first disciples, “Follow me,” he called them to be involved in relationship with him, to be witnesses who are sent by him to share the good news to the world [1]. Unlike other rabbis of the day, Jesus chose his disciples personally – not the other way around. The implications of this are astounding! It really means that Jesus believes in those he calls to follow him. It really means that he thinks that disciples can and do make a difference in the world.
Me: So just as Christ chose his disciples, we become disciples because you first chose us [2].
God: Exactly. A Christian is a disciple of Jesus. Or you might say that Christians are “the called ones” or my “chosen” ones. These are the elect that I referred to previously.
Me: How is it that Christians are a chosen people? I mean wasn’t Abraham chosen first and he was the father of what would become the Israelites? How are Christians today a part of the chosen people?
God: Holy Scripture explains that salvation through Jesus has come to the Gentiles because of Israel’s unbelief, and when the full number of Gentiles has come into my household, then also Israel will be saved [3]. So, Christians today who confess Jesus as Messiah and are following after him have been grafted into my family tree. Jesus is the trunk from which millions of branches, twigs, and leaves, which are Christian communities and Christian individuals worldwide, spread out to cover the earth.
Me: What’s the purpose of the tree?
God: It is a tree of life with all kinds of fruit, continually producing fruit in season; and the leaves of the tree are for the healing of the nations [4]. In other words, the tree of Jesus Christ is capable of providing restoration and healing for all the nations – not only in the distant future, but also today.
Me: I like the imagery of the church as the branches of the tree of Jesus whose leaves
are for the healing of the nations. What other images are helpful for describing the church?
God: There are three other primary images which demonstrate the depth and scope of the church. The first is that of body with Jesus as the Head. The church, then, are the “members” of the body such as: eyes, ears, hands, feet, knees, elbows, and such. All parts make up the whole and every part is needed to make up the entire body. A second image, which I partially alluded to earlier, is that of family. I am the Father and Jesus is my Son. You, along with all other Christians worldwide, are my children. The image of the church as family demonstrates strong covenantal overtones as my servant Paul says in Holy Scripture that since you are my children, you are heirs – heirs of God and co-heirs with Christ [5].
Me: What’s the third?
God: It’s my favorite…that of sign, foretaste, and instrument of the kingdom. In other words, the church is a called community of my people which points to the promised fulfillment of my coming reign by offering the world a taste of what is to come.
Me: Say more.
God: Well, when I rescue people in this life, by working through the Spirit to bring
them to faith and by leading them to follow Jesus in a life of discipleship, along with participating in the sacraments, such things are designed to be a sign and foretaste of what I want to do for the whole world.
Me: So the church is the instrument of what you want to do for the entire world? That’s kind of scary. Let’s face it, the church has participated in and instigated some serious tragedies in history.
God: I do love the church – warts and all. I know the world is watching the church to see what she’ll do next which is why every act of love, gratitude and every kindness; every work of art or music inspired by my love; every act of creation care; every prayer; all Spirit-led teaching and preaching; every deed that spreads the gospel of Jesus Christ builds up the church and makes the name of Jesus honored in the world. The resurrection of Jesus and the coming of the Spirit mean that Christians are called to bring real, life-changing signs of my renewed creation even in the midst of this seemingly dark and present age [6]. This is, in part, what Jesus meant when he prayed, “Thy Kingdom come.”
Me: You mentioned Jesus’ resurrection. What does the resurrection have to do with the church?
God: The resurrection has everything to do with the church. Without the resurrection, there would be no outpouring of my Spirit. Without the outpouring there would be no witnesses to proclaim the Good News of the resurrection. Without witnesses there would ultimately be no churches. My servant Paul goes even further to say that if there is no resurrection, then humanity has no hope. Don’t you think there’s enough hopelessness in the world today? Humanity needs hope more than anything…something they can count on…someone they can latch on to and trust that they will carry them always. Jesus is that hope. The resurrection is the decisive event in human history demonstrating that the kingdom has really been launched on earth as it is in heaven. The resurrection completes the inauguration of the kingdom with Jesus now enthroned as Lord of heaven and earth! His kingdom is to be embodied by his followers – the church. My mission is unfolded page by page in the Scriptures as I accomplish my cosmic purposes through a few who are chosen to be the bearers of the purpose for the sake of all until the final day. The beginning of new creation has begun and as Christians live into this kingdom, in harmony with my intentions for you, the life of heaven becomes more and more present in your lives.
Me: You said that the church is also a sign and foretaste of the kingdom. Say more about that.
God: The church is a sign because she points to something beyond herself in the future – the day when Christ will return to consummate his kingdom on earth. The church is a foretaste of the kingdom because it embodies – in a particular way – the restoration of the relationship between me and sinful humanity. The ways in which the church embodies this is through celebrating my redemptive activity in worship; discerning my active presence through prayer; by bringing healing and wholeness in the Spirit’s power to creation as a whole; by practicing restorative justice; and by proclaiming my dynamic vision for all creation through the preaching of the word and sacraments. The purpose of these ecclesial practices is to make visible the invisible – to make the natural supernatural. The church then, is actively engaged in my ongoing mission of reconciling all humanity and healing by participating in my “creative power, redeeming love, and transforming presence” [7].
Me: So, your desire is that communities of Jesus’ followers (the church) would live in such a way that they bring heaven to earth.
God: More clearly, the purpose of the church is nothing more or less than the outworking of the Spirit, of Jesus’ bodily resurrection and thus the anticipation of the time when I will fill the earth with my glory, transform the heavens and earth into the new, and raise my children from the dead to populate and rule over the redeemed world I have made [8].
Me: How are you shaping the church to live into the mission?
God: Remember earlier when we talked about the common misconception that the goal of the Christian life is to obtain a one-way ticket to heaven?
Me: Yes, I remember. You said that salvation is not about going to heaven but about being made alive in Christ now and that the whole point of following Jesus is to enjoy creation’s renewal in the present as well as look forward to the day when Christ will return and ultimately set things aright [9]. Paul even went so far as to say that Jesus’ resurrection was the first-fruits, which is a very Jewish way of saying, “It is a small taste of what more to come.”
God: Good. The church is an instrument in the hands of the Spirit as conduit of my grace to rescue the world from the effects of sin and death.
Me: I don’t mean to sound argumentative, but the effects of sin and death are staggering; have you been paying attention to what’s happening down here? Why not just fulfill it all now? Why wait a moment longer to fully rescue and restore creation?
God: I have my reasons – which are not your concern right now. The only thing you need to concern yourself with is figuring out how you are going to participate in this kingdom I am building on earth. You are one of my chosen ones set apart to do my will on earth as it is done in heaven to bring a small taste of healing and restoration, proclamation and demonstration, justice and solidarity. Do you understand?
Me: I understand. You know I’ve often wondered how the “end times” will come about and what the day would be like when Christ returns to judge the living and the dead and to restore the earth. But it’s just so hard to know what to believe about the end times. Some say today that the Bible says we are in some sort of dispensation and one day Christians will be raptured away while Armageddon ensues. Yet there are others who say that Jesus will return like a “thief in the night” and that even he does not know the day or hour in which he will return and it’s not the Christians who are raptured but non-Christians. The dead in Christ will rise from the grave and we will be changed – fully human as God originally intended. The new heavens will come down to the new earth where you will make your dwelling once again with your people. And there are many other options in between. It’s all just so confusing. So what’s the right answer?
God: What do you believe? What are the implications of that belief?
Me: I believe that Scripture is clear that we shouldn’t excessive amounts of time trying to figure out with paper and pen when Christ will return because only you know the time and the day. So, we should live each day as if it is our last. I believe that you created this world and all that is in it and it was very good. You haven’t abandoned your creation so that it’s left to its own destruction. Rather, though creation is marred by sin and evil, you are continually at work to redeem and restore your image in creation; and what began as beautiful in a garden will end in a garden-city and we will worship together with all the saints and will finally see you face to face. We will have no need for light or the sun for you will be our light and will reign for eternity. The implication is that there is hope for today and tomorrow. As long as we continue to place our hope, faith, and trust in you and join you where we see you at work, then we will see your kingdom advanced in this world.
God: I’m glad we’ve had this conversation. I look forward the many more we will have throughout your life.
Copyright Josh Cooper 2010
Footnotes:
1. James V. Brownson. The Promise of Baptism: An Introduction in Scripture and the Reformed Tradition, (Grand Rapids: Eerdmans, 2007), p.4.
2. Cf. 1 John 4:19
3. Romans 11:11, 25
4. Revelation 22:2
5. Romans 8:17
6. N.T. Wright. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, (New York: Harper Collins, 2008), p.208.
7. Darrell Guder. Missional Church: A Vision for the Sending of the Church in North America, (Grand Rapids: Eerdmans, 1998), p.157.
8. Wright, 264-5.
9. Cf. Chapter 3 of Confession of a Reforming Wesleyan.
appointed him to be head over everything for the church,
which is his body, the fullness of him
who fills everything in every way (Eph. 1:22-3, TNIV)
Me: What is the church?
God: Before we specifically talk about the church, let’s talk more generally about what it means to be a Christian.
Me: Why not? I’d like know more about what it means to be a Christian. Where do we begin?
God: Simply put, a Christian is a disciple of Jesus.
Me: What is a disciple? What does a disciple do?
God: A disciple in Jesus’ day was called a student or talmid. Talmidim were students who followed their teacher, called a rabbi. Talmidim modeled themselves after their rabbi. They did what their rabbi did, said what their rabbi said, and tried to think like their rabbi. They also submitted themselves to their rabbi’s correction and instruction. There was a saying in Jesus’ day that talmidim were covered in the dust of their rabbi’s feet. Talmidim not only desired to model themselves after their rabbi, ultimately they wanted to be just like the rabbi. Therefore, when Jesus said to his first disciples, “Follow me,” he called them to be involved in relationship with him, to be witnesses who are sent by him to share the good news to the world [1]. Unlike other rabbis of the day, Jesus chose his disciples personally – not the other way around. The implications of this are astounding! It really means that Jesus believes in those he calls to follow him. It really means that he thinks that disciples can and do make a difference in the world.
Me: So just as Christ chose his disciples, we become disciples because you first chose us [2].
God: Exactly. A Christian is a disciple of Jesus. Or you might say that Christians are “the called ones” or my “chosen” ones. These are the elect that I referred to previously.
Me: How is it that Christians are a chosen people? I mean wasn’t Abraham chosen first and he was the father of what would become the Israelites? How are Christians today a part of the chosen people?
God: Holy Scripture explains that salvation through Jesus has come to the Gentiles because of Israel’s unbelief, and when the full number of Gentiles has come into my household, then also Israel will be saved [3]. So, Christians today who confess Jesus as Messiah and are following after him have been grafted into my family tree. Jesus is the trunk from which millions of branches, twigs, and leaves, which are Christian communities and Christian individuals worldwide, spread out to cover the earth.
Me: What’s the purpose of the tree?
God: It is a tree of life with all kinds of fruit, continually producing fruit in season; and the leaves of the tree are for the healing of the nations [4]. In other words, the tree of Jesus Christ is capable of providing restoration and healing for all the nations – not only in the distant future, but also today.
Me: I like the imagery of the church as the branches of the tree of Jesus whose leaves
are for the healing of the nations. What other images are helpful for describing the church?
God: There are three other primary images which demonstrate the depth and scope of the church. The first is that of body with Jesus as the Head. The church, then, are the “members” of the body such as: eyes, ears, hands, feet, knees, elbows, and such. All parts make up the whole and every part is needed to make up the entire body. A second image, which I partially alluded to earlier, is that of family. I am the Father and Jesus is my Son. You, along with all other Christians worldwide, are my children. The image of the church as family demonstrates strong covenantal overtones as my servant Paul says in Holy Scripture that since you are my children, you are heirs – heirs of God and co-heirs with Christ [5].
Me: What’s the third?
God: It’s my favorite…that of sign, foretaste, and instrument of the kingdom. In other words, the church is a called community of my people which points to the promised fulfillment of my coming reign by offering the world a taste of what is to come.
Me: Say more.
God: Well, when I rescue people in this life, by working through the Spirit to bring
them to faith and by leading them to follow Jesus in a life of discipleship, along with participating in the sacraments, such things are designed to be a sign and foretaste of what I want to do for the whole world.
Me: So the church is the instrument of what you want to do for the entire world? That’s kind of scary. Let’s face it, the church has participated in and instigated some serious tragedies in history.
God: I do love the church – warts and all. I know the world is watching the church to see what she’ll do next which is why every act of love, gratitude and every kindness; every work of art or music inspired by my love; every act of creation care; every prayer; all Spirit-led teaching and preaching; every deed that spreads the gospel of Jesus Christ builds up the church and makes the name of Jesus honored in the world. The resurrection of Jesus and the coming of the Spirit mean that Christians are called to bring real, life-changing signs of my renewed creation even in the midst of this seemingly dark and present age [6]. This is, in part, what Jesus meant when he prayed, “Thy Kingdom come.”
Me: You mentioned Jesus’ resurrection. What does the resurrection have to do with the church?
God: The resurrection has everything to do with the church. Without the resurrection, there would be no outpouring of my Spirit. Without the outpouring there would be no witnesses to proclaim the Good News of the resurrection. Without witnesses there would ultimately be no churches. My servant Paul goes even further to say that if there is no resurrection, then humanity has no hope. Don’t you think there’s enough hopelessness in the world today? Humanity needs hope more than anything…something they can count on…someone they can latch on to and trust that they will carry them always. Jesus is that hope. The resurrection is the decisive event in human history demonstrating that the kingdom has really been launched on earth as it is in heaven. The resurrection completes the inauguration of the kingdom with Jesus now enthroned as Lord of heaven and earth! His kingdom is to be embodied by his followers – the church. My mission is unfolded page by page in the Scriptures as I accomplish my cosmic purposes through a few who are chosen to be the bearers of the purpose for the sake of all until the final day. The beginning of new creation has begun and as Christians live into this kingdom, in harmony with my intentions for you, the life of heaven becomes more and more present in your lives.
Me: You said that the church is also a sign and foretaste of the kingdom. Say more about that.
God: The church is a sign because she points to something beyond herself in the future – the day when Christ will return to consummate his kingdom on earth. The church is a foretaste of the kingdom because it embodies – in a particular way – the restoration of the relationship between me and sinful humanity. The ways in which the church embodies this is through celebrating my redemptive activity in worship; discerning my active presence through prayer; by bringing healing and wholeness in the Spirit’s power to creation as a whole; by practicing restorative justice; and by proclaiming my dynamic vision for all creation through the preaching of the word and sacraments. The purpose of these ecclesial practices is to make visible the invisible – to make the natural supernatural. The church then, is actively engaged in my ongoing mission of reconciling all humanity and healing by participating in my “creative power, redeeming love, and transforming presence” [7].
Me: So, your desire is that communities of Jesus’ followers (the church) would live in such a way that they bring heaven to earth.
God: More clearly, the purpose of the church is nothing more or less than the outworking of the Spirit, of Jesus’ bodily resurrection and thus the anticipation of the time when I will fill the earth with my glory, transform the heavens and earth into the new, and raise my children from the dead to populate and rule over the redeemed world I have made [8].
Me: How are you shaping the church to live into the mission?
God: Remember earlier when we talked about the common misconception that the goal of the Christian life is to obtain a one-way ticket to heaven?
Me: Yes, I remember. You said that salvation is not about going to heaven but about being made alive in Christ now and that the whole point of following Jesus is to enjoy creation’s renewal in the present as well as look forward to the day when Christ will return and ultimately set things aright [9]. Paul even went so far as to say that Jesus’ resurrection was the first-fruits, which is a very Jewish way of saying, “It is a small taste of what more to come.”
God: Good. The church is an instrument in the hands of the Spirit as conduit of my grace to rescue the world from the effects of sin and death.
Me: I don’t mean to sound argumentative, but the effects of sin and death are staggering; have you been paying attention to what’s happening down here? Why not just fulfill it all now? Why wait a moment longer to fully rescue and restore creation?
God: I have my reasons – which are not your concern right now. The only thing you need to concern yourself with is figuring out how you are going to participate in this kingdom I am building on earth. You are one of my chosen ones set apart to do my will on earth as it is done in heaven to bring a small taste of healing and restoration, proclamation and demonstration, justice and solidarity. Do you understand?
Me: I understand. You know I’ve often wondered how the “end times” will come about and what the day would be like when Christ returns to judge the living and the dead and to restore the earth. But it’s just so hard to know what to believe about the end times. Some say today that the Bible says we are in some sort of dispensation and one day Christians will be raptured away while Armageddon ensues. Yet there are others who say that Jesus will return like a “thief in the night” and that even he does not know the day or hour in which he will return and it’s not the Christians who are raptured but non-Christians. The dead in Christ will rise from the grave and we will be changed – fully human as God originally intended. The new heavens will come down to the new earth where you will make your dwelling once again with your people. And there are many other options in between. It’s all just so confusing. So what’s the right answer?
God: What do you believe? What are the implications of that belief?
Me: I believe that Scripture is clear that we shouldn’t excessive amounts of time trying to figure out with paper and pen when Christ will return because only you know the time and the day. So, we should live each day as if it is our last. I believe that you created this world and all that is in it and it was very good. You haven’t abandoned your creation so that it’s left to its own destruction. Rather, though creation is marred by sin and evil, you are continually at work to redeem and restore your image in creation; and what began as beautiful in a garden will end in a garden-city and we will worship together with all the saints and will finally see you face to face. We will have no need for light or the sun for you will be our light and will reign for eternity. The implication is that there is hope for today and tomorrow. As long as we continue to place our hope, faith, and trust in you and join you where we see you at work, then we will see your kingdom advanced in this world.
God: I’m glad we’ve had this conversation. I look forward the many more we will have throughout your life.
Copyright Josh Cooper 2010
Footnotes:
1. James V. Brownson. The Promise of Baptism: An Introduction in Scripture and the Reformed Tradition, (Grand Rapids: Eerdmans, 2007), p.4.
2. Cf. 1 John 4:19
3. Romans 11:11, 25
4. Revelation 22:2
5. Romans 8:17
6. N.T. Wright. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, (New York: Harper Collins, 2008), p.208.
7. Darrell Guder. Missional Church: A Vision for the Sending of the Church in North America, (Grand Rapids: Eerdmans, 1998), p.157.
8. Wright, 264-5.
9. Cf. Chapter 3 of Confession of a Reforming Wesleyan.
Friday, May 14, 2010
six simple things i learned...
...from teaching this year:
6. Students appreciate a clear, concise syllabus.
5. New styles of learning raises anxiety levels.
4. Teaching, in general, is hard. Teaching a biblical language, in particular, is even harder (but the time, effort, study, and preparation is worth it when I see students "get it").
3. I've learned more about the language and about myself as a teacher than I did being a student.
2. As a teacher, there's always room for improvement (I'm grateful for our weekly team meetings and for my mentor and co-teacher, Dr. Dawn Boelkins, grammar extraordinaire).
1. I love serving the body of Christ through teaching the next generation of pastors in this way. I'm very much looking forward to next year.
6. Students appreciate a clear, concise syllabus.
5. New styles of learning raises anxiety levels.
4. Teaching, in general, is hard. Teaching a biblical language, in particular, is even harder (but the time, effort, study, and preparation is worth it when I see students "get it").
3. I've learned more about the language and about myself as a teacher than I did being a student.
2. As a teacher, there's always room for improvement (I'm grateful for our weekly team meetings and for my mentor and co-teacher, Dr. Dawn Boelkins, grammar extraordinaire).
1. I love serving the body of Christ through teaching the next generation of pastors in this way. I'm very much looking forward to next year.
Wednesday, May 12, 2010
coffee, conversation, and choosing civility
There are three things I really enjoy doing at the same time - drinking a cup of good coffee while having meaningful conversation about thought-provoking books. Okay, so I really do enjoy the first two things, but the conversation doesn't necessarily have to revolve around books.
Over the course of the summer, I will post a series of "conversations" / reflections on P.M. Forni's book, Choosing Civility: The Twenty-Five Rules of Considerate Conduct, which can be purchased here. Why this book? Well the honest answer is - because I have to. (This is afterall a book about civility, I'm sure there's a chapter on honesty in there somewhere.) This is an assignment, but this is also an interesting book in which Forni wants to make a case for making civility "a central concern in our lives" (Foreward).
From the back cover: In Choosing Civility, Forni offers 25 rules for connecting effectively with others - at home, at work, in our daily encounters. Forni covers topics that include:
- Think Twice Before Asking Favors
- Refrain from Idle Complaints
- Accept and Give Praise
- Don't Shift Responsibility and Blame
- Give Constructive Criticism
- Care for Your Guests
Forni suggests in the introduction that "we agree on one principle: that a crucial measure of our success in life is the way we treat one another every day of our lives" (4). More simply "good relationships make our lives good, and bad relationships make our lives bad" (6). What I appreciate most about the introduction to this book is that the measuring stick for success is a measure of the quality of our relationships. Forni could have used any number of indicators to objectify the quality of life like happiness or money. Instead Forni wants the quality of relationship to be the measure by which we guage our success in life.
Question to Ponder: What are some of our own measuring sticks that we use to measure success?
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