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Recently I have been engaged in a conversation with several friends about the essential nature of the church and its implications. I want to continue that dialogue here and I hope you will help. In one of my early seminary classes we were asked to write a paper answering the question “What is the irreducible ecclesiological minimum?” That is the basically question I want to ask here; however, rather than tackle such a massive question in one post I want to divide it up into several smaller questions, that as a whole will answer the larger one.
I want you to post what you think those smaller questions should be. After this I will do another post where we can discuss the ordering of the questions as well as the validity of the questions. Then I will post each question individually and we will set out to answer them.
At this point I am not looking for anyone to justify the validity of their question I just want the questions themselves. Please read the other comments so that questions are not repeated. Please do not criticize questions posted by others. Feel free to post as many questions as you like, just make sure to leave a blank line between them so that they are easier to catalogue. Comments that do not conform to these guidelines will be deleted. I look forward to reading your comments and I hope this will be a beneficial dialogue. I will begin by posting the first question.
Please read Eric Bryant on Reaching the “Hard to Reach” for the background on this post. I hope that what follows does more to build off of what Bryant has written than to tear it down. I read his blog, his books, and have heard him speak on several occasions. I appreciate the evangelistic thrust of his writing and his continued emphasis on xenos; while we do differ at points I hope this post conveys that appreciation.
Principle #1: Christ Creates Community. (Bryant’s 1st Principle)
I mean this in two ways. First, Christ creates all things and all things are a reflection of His, i.e. God’s, attributes. So in this sense all community is a reflection of the intertrinitarian community. Second, as we are specifically speaking of the church we must also understand that Christ has created the church as His body to physically bear witness to Himself. Bryant argues that “cause creates community” and this is true; however, various causes create various communities which reflect the nature of the cause. Here we are forced to be more specific and focus upon the creator of community and subsequently the giver of cause, Jesus Christ.
Principle #2: Christ Transforms Humanity. (Bryant’s 2nd-5th Principles)
I appreciate Bryant’s 2nd-5th principles and my only critique is that, once understood within the biblical framework of the imago Dei, they become the same principle. Man was created in the image of the triune God this image was marred in the fall and now redeemed humanity is being transformed into the image of Christ. We must “develop authentic friendships with those [we] know” (Principle 4) because we were created in the image of a relational God and are being transformed into the image of a relational Christ. We must “meet the needs of those around us” (Principle 2) because we have been made in the image of a God who provided for those needs in the garden and are being transformed into the image of a Christ who met those very needs during his earthly ministry. Finally, we must “reach out to Xenos” (Principle 3 and 5) because we have been made in the image of a missional God and are being transformed into the image of a missional Christ who came to seek and save the lost. I think it is important to remember that these things take place within the context of relationship, not a “Christian” welfare system or environmental agency. We meet the needs of those whom we have relationships with as those needs become apparent to us and as we understand the context in which those needs can be properly met. Furthermore, we must understand that changed individuals create changed culture and so our approach to environmental and social issues comes through engaging individuals with the gospel and not through engaging social policymakers through legislative process.
For a further explanation of the imago Dei I recommend reading this essay.
Principle #3: Christ Leads His Church. (Bryant’s 6th and 7th Principles)
And we are His disciples whom He commanded, with the Great Commission, to make other disciples who will in turn make disciples who will do likewise. This process will not be complete until Christ calls a people from every tribe and language and people and nation. We must not be prone to self-centered spiritual myopia, but must look beyond ourselves and our circumstances toward what God is doing and is going to do among the nations. Then we must live and work towards the fulfillment of this great vision. Bryant’s 6th and 7th principles have a similar thrust; however, I want to focus beyond what God is doing in your particular locale to what God is doing throughout history and around the globe.
Extended Critique―Principle #5: Allow people to belong before they believe.
Under this principle Bryant writes, “We should never allow our convictions to become a litmus test for friendship. In fact, we should actively pursue friendships with people – even people with whom we may disagree. Go to www.mosaic.org/faq for more on the staff process at Mosaic.” In a sense this is redundant and simply expounds what is means to “reach out to Xenos.” Furthermore, I thoroughly agree that “we should never allow our convictions to become a litmus test for friendship” and that “we should actively pursue friendships with people – even people with whom we may disagree.”
Eric has commented below and I think his comments thoroughly clarify this point. Also I would recommend reading The Suicidal Missionary where in a comment following the post he exclaims, “I am calling for the proclaiming of the gospel AND embracing of all those who need to repent.” I think that is the heart of what it means to allow people to belong before they believe.
Eric Bryant, the author of Peppermint-Filled Piñatas: Breaking Through Tolerance and Embracing Love, recently posted on “Hindus, Homosexuals, and the Hard to Reach.” He has written similar things before (see the audio file below) and I appreciate what he has to say; however, I also think there is room for critique. I have posted his seven points below and look forward to your thoughts; don’t forget to drop by his site as I know he would appreciate the feedback as well.
Principle #1: Cause creates community.
Our cause = moving people to become the person God created them to be.Principle #2: Meet the needs of those around us.
We need to seek to meet the physical, emotional, economic, and spiritual needs of those around us. We should be pursue helping change the environment and change the individual who is looking for change.Principle #3:Reach out to Xenos
Hospitality means loving strangers. A similar word, “hospice,” means “a safe place.” Our homes, our businesses, and our churches should become safe places for strangers to experience kindness and love.Principle #4: Develop authentic friendships with those you know.
OIKOS is the Greek word for household (family, neighbors, co-workers and friends)Principle #5: Allow people to belong before they believe.
We should never allow our convictions to become a litmus test for friendship. In fact, we should actively pursue friendships with people – even people with whom we may disagree. Go to http://www.mosaic.org/faqfor more on the staff process at Mosaic.Principle #6: Raise up a team of leaders to replace you
MPAC = Ministry through a pastor, assimilator, and catalyst
We need to make decisions based on who is not yet here rather than who has been here the longest.Principle #7: Start Over
Catalyzing Community: starting a small group, a ministry, a non-profit, or even a church (Download MP3 Here)
In December Connie Culp became the recipient of the world’s first ever complete face transplant thanks to the skilled doctors at the Cleveland Clinic. You can read the rest of the article here. What seems very hopeful quickly becomes disturbing when we come to read that “The family of a brain dead woman granted [the doctors] permission to use her face. . . . Surgeons sheared out the donor’s mid-facial area including the lower eyelids, cheekbones, the nose, some of the sinus and the whole upper jaw, with the blood vessels.” I posted on a similar topic in 2005 when a team of French doctors performed the first partial face transplant. My thoughts remain the same and I have reposted them below.
Earlier this week in France a 38-year-old woman underwent the world’s first partial face transplant. The CNN.com article Face transplant woman thanks team recounts this amazing medical feat. Of all the ensuing controversy, none of it has dealt with the true issue surrounding this surgery. CNN.com reports, “The donor tissue came from a woman who had been declared brain-dead, with the permission of that woman’s family, doctors said.” This surgery has ushered in a new age in human history, the birth of the Human Commodity.
The Human Commodity is nothing new; black-market organ sales have occurred for a long time and recently embryos have been used as a source for stem cells used in research. What this event represents is the normalizing of the abnormal that occurs due to ecumenism within the monoculture. From the normalizing of homosexuality into merely another alternative lifestyle to the “Dutch Cure,” the monoculture embraces and normalizes the most abhorrent and base behavior.
The issue is that the “donor tissue,” a female face, was removed from a living human being and surgically transplanted onto another. In the September/October 2005 issue of Foreign Policy Peter Singer writes, “During the next 35 years, the traditional view of the sanctity of human life will collapse under pressure from scientific, technological, and demographic developments.” He goes on to assert that, “Hence, a decision to remove the feeding tube will be less controversial, for it will be a decision to end the life of a human body, but not of a person.” Singer believes that being alive does not necessarily constitute being a person and thus believes that there is a difference in killing a body and a person. The sanctity of human life is already collapsing and has already collapsed to the point that the organs of a living woman are now a harvestable commodity, with her family’s permission of course. According to the ecumenical monoculture, you are no longer a person you are a commodity, and your life has no intrinsic value. (Click here to see original posting.)
We have come a long way in the past 70 years. In 1939 with Aktion T4 Hitler ordered the execution of the mentally disabled; now we use them as spare parts.
“Because theology has to do with a knowledge of God and his relationship with his creatures. Without it, there is no knowledge of God nor can there be a relationship with him. So to be a Christian one must be a theologian” (David J. Hesselgrave, Scripture and Strategy, 36)!
In late March Rick Warren announced that he would be attempting to fake make history if he could find 3,000 individuals willing to be baptized by him in a single day. From his blog he offers the following eight reasons for signing up:
- I’m personally teaching Class 101 for the first time in ten years.
- I’m personally baptizing after Class and you’ll receive a photo & baptism certificate.
- You’ll get a free one year subscription to Purpose Driven Connection magazine. (Never offered before)
- You’ll get free copy of The Purpose Driven Church book.
- Your name will be included in the historical list of Saddleback Pioneer Members who joined in our first 30 years. (This Easter is our 30th Easter and I want you included in this list.)
- The class is 1 hour shorter than normal. You can watch session 3 here online now.
- You’ll be a part of making Christian history! The largest membership class ever!
- We love you & want you in our family. There is no good reason to procrastinate.
I for one am thankful that on this historical day Pastor Warren has decided to stick with the same motivations Peter issued during his sermon at Pentecost. On the day before this watershed moment in church history Warren posted that they still needed 600 more people to make history. I don’t know how this turned out, nor do I care, but if you do I am sure Google can find the answer for you. What are your thoughts?
Below is a three part series by Dr. Russell Moore on the temptations of Christ from the chapel services at SBTS. Dr. Moore’s biblical-theological understanding of Scripture always provides keen insights that you will not find anywhere else. These sermons are as insightful as they are convicting I hope that you enjoy them and share your thoughts.
My friend Todd recently posted on Isaiah 6 as it pertains to the order of salvation in “Confronted by Glory- What Isaiah 6 Teaches Us About the Process of Salvation” and then as it pertains to repentance and salvation in “Confronted by Glory- Two Practical Questions from the Experience of Isaiah.” I would commend his posts to you. While Todd focused on Isaiah’s immediate response to this vision I want to focus on the later part of this passage as it also has much to teach us.
After Isaiah beholds the glory of the Lord, responds to it in broken humility over his sin and the sin of Israel, the atoning sacrifice is applied to his guilt and sin, and then, in verse 8, the story continues:
And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” And he said, “Go, and say to this people:
‘Keep on hearing, but do not understand;
keep on seeing, but do not perceive.’
Make the heart of this people dull,
and their ears heavy,
and blind their eyes;
lest they see with their eyes,
and hear with their ears,
and understand with their hearts,
and turn and be healed.”
Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is a desolate waste,
and the LORD removes people far away,
and the forsaken places are many in the midst of the land.
And though a tenth remain in it,
it will be burned again,
like a terebinth or an oak,
whose stump remains
when it is felled.
The holy seed is its stump.”
Isaiah hears the intertrinitarian conversation as the Lord asks Himself “Whom shall I send, and who will go for us?” Having just seen the Lord upon His throne and experiencing His atoning sacrifice for sins Isaiah exclaims, “Here am I! Send me.” The prophet cries out, “I will tell of your glory, I will make your gracious atonement known!” The Lord’s reply is devastating as He exhorts Isaiah to proclaim, “Keep on hearing, but do not understand; keep on seeing, but do not perceive” and command him to “Make the heart of this people dull . . . [lest they] turn and be healed.” Isaiah, having just experienced the Lord’s atoning sacrifice for sins, would not be proclaiming that great salvation to his people; no, his message was one of judgment and its purpose was to harden Israel’s heart so that she would not turn to the Lord in repentance.
Upon hearing this Isaiah replies asking, “How long, O Lord?” There are two primary ways in which Isaiah’s question has been interpreted; first, “how long must I proclaim this message?” and second, “how long will their hardness persist?” or “how long until you save your people?” Based upon Isaiah’s emphasis upon the fulfillment of YHWH’s covenant promises and subsequently his understanding of the blessings and curses of those covenants (cf. Deuteronomy 28; 30:1-10) the later understanding of his reply best fits within the context of his ministry. In this sense Isaiah cries out “How long until your people repent and you restore your blessing to them?” The Lord’s reply glimmers with the same hope promised in the covenants, though Israel will be scattered in exile and the Promised Land laid to waste a stump, a remnant, will remain. A remnant of which Isaiah later prophecies, “And the surviving remnant of the house of Judah shall again take root downward and bear fruit upward. For out of Jerusalem shall go a remnant, and out of Mount Zion a band of survivors. The zeal of the LORD of hosts will do this” (Isaiah 37:31-32).
We must regain Isaiah’s missional understanding of the Lord, his missional zeal for his people, and his missional petition on their behalf. We must come to view God as Isaiah did; as a God who sends and saves, who graciously self-discloses Himself, and who makes atonement for His people. We must be broken over our sin and over the sins of our culture responding in humble obedience. We must not respond triumphalisticly as a politicized evangelicalism seeking moral legislation nor as an incensed evangelicalism in protest of sin. No, we must respond in broken intercession crying out “How long will our cities be ravaged by the worship of idols? How long will this people persist in self-reliance? How long will they perceive your invisible attributes and continue to suppress the truth in unrighteousness? How long will they harden their hearts against you? How long will they keep on hearing, but not understand? How long will they keep on seeing, but not perceive? How long will you make the heart of this people dull, and their ears heavy, and blind their eyes? How long until they see with their eyes, and hear with their ears, and understand with their hearts? How long until you turn them to yourself that they may be healed? . . . How long, O Lord?”
I hope the title caught your attention and I hope that this brief post challenges the clean Victorianesque way in which many of us read Scripture and our clean Victorian lives and our clean Victorian churches. Have you ever heard a sermon giving more than a cursory explanation of what an eunuch is? I have not. I have heard the clean version of how eunuchs played a critical role in the government of many nations at that time; how they guarded concubines in the harems and protected the emperors of Rome. At later times they became important figures in the history of music as castrati were renowned for their vocal prowess. What I haven’t heard is a lengthy exposition of how such procedures, which were performed in the early stages of life, had profound physical, physiological, and psychological effects upon an individual due to hormone depravation.
Lest we let our American obsession with power and celebrity affect the way we read this text another reminder is necessary. Yes, the text does indeed note that he was the treasurer for an Ethiopian queen; however, he did not come to this position due to his wisdom or financial savvy. No, rather he has been genetically engineered, in a most primitive way, so that he can perform certain tasks within the government and as such he and those like him were expendable. Yes, he has authority and he has influence but he has been engineered for this role.
With such basic expositions of this text have we truly recognized its significance? Is this merely a cheap incantation to be read before the congregation at baptismal ceremonies? In Isaiah 56 we find that both the salvation of the eunuch and foreigner promised. Later in acts we read the story of Cornelius and see the Spirit is poured out upon this gentile and his household. I mean no disservice to the story of Cornelius but is it not equally profound that God would choose to save this transgender man? Even more amazing is that Irenaeus noted that this Ethiopian eunuch became a missionary among his people, which does much to explain the church history there dating back to the first century.
How do you think this text should challenge our understanding of mission and how are we to go about this mission? How would you respond if God called one of these children to Himself? How would you respond if after having irreversible surgery and hormone therapy God chooses to send one of these individuals out as a missionary? Would your church send the Ethiopian eunuch out as a missionary? Would your church call him as pastor? Aside from the likes of men like Brian McLaren and Rob Bell, whose answers are not answers at all, no one seems to be addressing these issues. I am not asking a question with regards to lifestyle here, Scripture both answers that clearly and demonstrates the power of the gospel to change lives. In the age of designer babies (see here) and transgender children (see here) we must wrestle with the fact that while lifestyle change through the gospel is possible undoing physical, physiological, and psychological change rooted in genetic manipulation is a different process entirely.
John Piper answers the question “What is the Recession For?” (Read it — Download it — Watch it)
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