Category Archives: Churches of Christ

One: On Mission with God

This is the prerecorded message that I preached for the Newark Church of Christ this past Sunday. The message, One: On Mission with God, is based on John 17:15-24 and is about the church being sanctified and sent as followers of Jesus united in our participation in the mission of God. The message is also challenges the notion that the basis of Christian unity is based on adhering to a list of dogmas and rules that have often divided churches, hindering their participation in the mission of God.

Post-Christendom America: Living as Church in the New Reality

In the new post-Christendom society of America, Christianity has lost the positional power of having dominion over society as it once did in the days of Christendom. Without the positional power, Christians are only left with the power of witness. Yet many Christians are in denial of this cultural shift in America. Though nothing speaks louder to Christianity’s loss of dominion than when certain leaders tell Christians that they must attempt to exercise positional power by voting or lose America.

Empty Church Building

I’m referring to an example I shared in my previous post Post Christendom America: Understanding and Accepting the New Reality in which Franklin Graham saying urged Christians to vote on a Facebook post saying, “Make sure that you are registered to vote, otherwise we will lose our country.” That Christians must vote or lose is telling. That is, if the only way we believe that voting is the only way that some “Christian” goal is achieved, then we’ve already lost (and if we don’t see the loss then why must we vote or lose?). We’ve lost our influence in America and we’ve lost the way of God’s kingdom which only comes by way of the cross.

All who want to come after me must say no to themselves, take up their cross, and follow me. All who want to save their lives will lose them. But all who lose their lives because of me and because of the good news will save them.” – Jesus of Nazareth, Mark 8:34-35.

These were the words that inspired the slain missionary Jim Elliot to write in his journal “He is no fool who gives what he cannot keep to gain that which he cannot lose.” Yes, Jim Elliot penned was writing in a very different context but I believe they are appropriate for Christians facing the challenge of a post-Christendom society and the loss of Christian influence. Why? Because I believe that by understanding and accepting the loss of Christendom power, new space opens for thinking about how to live as faithful followers of Jesus in a post-Christendom society. By understanding and accepting the loss, we can return to the way of Christ and learn to regain the power of the Spirit-filled witness by following Jesus. So there’s a paradox at work here in that by losing, Christians stand to gain which is also a gain for our local churches.

The question we must ask is whether we can let go of the assumed right to win, carry instead the cross and follow Jesus to his cross? Doing so is how we embody the gospel  because the good news of Jesus Christ and the kingdom of God. Because the wisdom of God is Christ-crucified (cf. 1 Cor 1:23-24). It’s not by adopting any political power or platform and voting so as to see certain laws pass, it’s by laying down our need to win and trust that God can bring about his kingdom through our willingness to carry the cross of Christ.

Now I’m not opposed to voting nor am I saying that Christians can’t vote. But there’s a difference between voting and spending our energy trying to convince other Christians to not only vote but also who to vote for (and who they shouldn’t vote for). The later makes us part of the world manifested in serving as an extension to the political parties of society, which obscures our identity as the church because we can’t embody the gospel if when the focus is winning a political election.

So here is how we live as the church in the new post-Christendom reality. We make following Jesus our singular focus so that we may learn to embody the gospel he proclaimed—the kingdom of God—in the new context, the new reality. That means getting more involved as a local church and not just for worship and fellowship but also serving together in the local community. A good place to start might be going on a prayer walk together, not stopping people to pray for them but praying quietly for the people and places you see. Out of this praying together, comes listening and learning for the ways in which God is already at work in the local community and how God is gifting the local church to serve. This means becoming present in the community but not as heroes, experts, and authoritarians, instead just as servants seeking to do good and even collaborate with the community where that is possible.

Here are some of the ways we do this in the church I serve, the Newark Church of Christ in Newark, Delware:

  • The People’s House: A ministry that works with the local hospital by providing free housing for families from out of town who have a loved-one staying in the hospital.
  • Blue Hens for Christ: This is our campus mission on the University of Delaware but in addition to leading students to follow Jesus, we help international students learn English and the BHC students also engage in service-oriented projects.
  • Food-Run/Pantry: The church operates a substantial food pantry for families in need and every Friday we take additional food into a couple of nearby neighborhoods. The groceries from our food run is supplied by supermarkets through a rejoined food pantry.

These are just some examples and I’m only sharing them as an example. Doing so doesn’t mean we have fully figured out how to navigate the new post-Christendom reality as follower of Jesus but we are learning.

At the end of the day, there isn’t any going back or turning the clock back to the era of Christendom, so the only way is forward into the murky waters of a post-Christendom and post-Christian society. The way forward isn’t promised to be easy and the good that God can and will bring, is not likely to be fully seen in our lifetime. But like all the people of faith listed in Hebrews that didn’t receive what was promised, let’s run this race with our eyes fixed on Jesus and not on the temporal positional power of state politics.

Don’t Let The Political Tail Wag The Dog!

One of the blessings of preaching before the Newark Church is looking at the faces of those gathered for worship and seeing the diversity. Before my eyes are one church composed of people with different colors of skin, different nationalities, and even people who root for the Dallas Cowboys sitting amongst many fans of the Philadelphia Eagles. That sort of diversity is a beautiful thing and a living expression of the gospel.

115041Within the church I serve there even exists some theological differences. While we all share the same common confession of faith that Jesus Christ is Lord, there are other issues where you will find different perspectives. Creation, Election, and Spiritual Gifts, to name a few. That’s a victory there because there was a time when it was thought in our tribe, the Churches of Christ, that Christians must agree on nearly every matter of doctrine for there to be any fellowship. Today though, like the Newark Church, many churches understand that there are a number of different theological issues which Christians can differ on and still share in fellowship as they serve King Jesus together. Yes, there are some that still believe unity means uniformity but thankfully most churches recognize that it’s the blood of Christ, not our theological positions, that make us one in Christ.

That said, I sense a challenge that churches are going to increasingly face when it comes to embodying the gospel by living as a unified community of believers.

Politics.

“Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must by joining together with people who hold different political views than our own.”

Unless you’ve had your head buried in the sand, you can already see the growing political division taking place in the United States. We also see that the gap in this division is growing as the differences on a variety of issues becomes more and more pronounced. Regardless of whatever political views we hold, what should alarm us is the impact that political division is having upon churches. According to research from two years ago, “More than half (57 percent) of Protestant churchgoers under 50 say they prefer to go to church with people who share their political views. And few adult Protestant churchgoers say they attend services with people of a different political persuasion.”

This is what I call allowing the political tail to wag the dog. Now don’t get me wrong, we all have political views and so we are going to hold different opinions. However, we are refusing the peace we have received in Christ, which he brokered upon the cross (cf. Eph 3:14-16), if we allow differences in political views to determine who we will break bread with. Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must join together as people who hold different political views than our own.

Now I’m not suggesting that unity means we must suppress our political views, which is unlikely to happen anyway. What we must learn to do with any matter of difference is to speak and act towards others in a charitable manners, which is likely the biggest challenge. My hunch is that the reason why more people prefer a church where their political views are shared is because each side, to use the binary language of left and right, increasingly looks at the other with contempt and thus an enemy. And when people do express a political opinion, it is often met with some degree of vitriol — spoken or unspoken.

Is it any wonder why more people are basing the church they serve with upon whether the people of that church share their political views? This is all the more reason why we must listen to the instructions from that say, “Conduct yourselves with all humility, gentleness, and patience. Accept each other with love…” (Eph 4:2). Taking those instructions seriously means rethinking our political conduct. If the way we express our political views make people with a different view afraid to express their point of view too, then we are the problem. If we speak of people with pejoratives like “cuckservative” and “deplorable” or “libratard” and “snowflake,” then we are the problem. If people are weary of sharing their views because they know that rather than listening first, we will only shout louder the same old tired talking points, then we are the problem.

Humility, gentleness, patience, and love is the way we live into the peace of Christ, uniting with our political differences rather than allowing those differences to divide. And as a contentious election year is upon America in the midst of an impeachment trial, this matters now. Don’t let the political tail wag the dog! Though we will hold different political views, let’s stand on the side of Christ by leaning into the virtues of humility, gentleness, and patience as we accept one another with the love of Christ.

Following Jesus in 2020

Face of Jesus ChristHere we are in the second week of 2020, which seems a bit surreal. I was just getting used to saying 2019 and now it’s 2020. Churches have just traversed from a season of Advent into the season of Epiphany, from the birth of King Jesus to God’s revelation of King Jesus to the entire world. But does that mean anything?

As we step forward into year 2020 in America, we do so in a year of contention. President Trump is facing an impeachment trial, there is a rapidly escalating conflict with Iran, and there is an upcoming political election that is sure to bring out the worst vitriol and anger in many people. Besides all the contentious politics in America, we live in a society that has been sinking into a moral quagmire for sometime. Whether we talk about the life of the unborn, the increasing number of socially displaced poor living in our neighborhoods, or the life of immigrants seeking refuge from war and violence in their homeland, their livelihood always seems to come at the expense of politics. But where I find myself is with a growing disappointment for the ways in which it seems some Christians respond, acting as though the politics of right and left matter more than lives affected by these challenges.

Have we forgotten what it means to live as followers of Jesus? I’m talking about the Jesus we read of in scripture, who embraced the powerless over the powerful, took up the cause of the oppressed by show mercy and acting with justice, became a humble servant rather than an ego-driven despot, and who chose the way of the cross rather than the much easier way of the sword. This is the Jesus we are called to follow and the Christianity we profess as our religion must be coherent with the life Jesus lived, is nothing but another self-made false religion.

So as 2020 is upon us, I’ve heard a lot of pastors talking about sharing a “2020 Vision” with their church. I don’t have any problem with the language, playing on the year 2020, if that helps captivate the attention of the church. But from where I sit, churches don’t need a 2020 Vision for some new ministry initiative or how they can help take their church to the next level, whatever that means. What churches need is a 2020 vision for who Jesus is and the kingdom he called us to serve in as his followers.

On the night before Jesus was crucified, he prayed for this disciples. As a part of his prayer, he asked his Heavenly Father…

“I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, os that they also may be sanctified in truth.” – John 17:16-19 (NRSV)

Clearly Jesus did not want his followers withdrawing or from the world, which I believe includes not avoiding the problems that society must face. Rather, Jesus has sent his disciples into the world. However, in sending his disciples into the world, he does so with the expectation that they will be sanctified which has to do with being set apart in the world for the mission of God. This is the rub, the tension. How do we, as followers of Jesus, live in society facing numerous challenges and live as believers who singular focus is participating in the mission of God? 

I certainly don’t have the final answer but I remain committed to living as a follower of Jesus. And by that, I mean striving to live my life by the same beliefs and values that Jesus lived so that my life might be a coherent reflection of who Jesus is. I’m sure I’ll fail along the way but that is my commitment. As a pastor, I am also preaching through the Gospel of John this winter and spring with the Newark Church of Christ. As I preach through the Gospel of John, I am asking the question of what God is doing in Jesus as a way of trying to understand what is this eternal life that the church is called to participate in as believers following Jesus. And that’s it… I hope that by living as a follower of Jesus and preaching about Jesus, that whatever influence I have will be harnessed towards encouraging others to live as followers of Jesus.

 

Reading The Bible as Followers of Jesus

What does it mean to be a Christian? I suppose if you stood on a street corner and asked ten random people that question, you would come away with eleven different responses. That’s probably true if you asked ten random people who profess the Christian faith as their religion. Just plug that question into your Google search engine and you’ll see how the answers to that question vary. In fact, the way Christians answer that question will reveal much about their own theological formation.

handwriting-headline

Anyhow, most people with even a vague familiarity of Christianity understand that being Christian has something to do with following Jesus. That’s correct too. According to all four of the canonical Gospels in the Bible, Jesus begins his public ministry in the Galilean region. In The Gospel According to Mark, Jesus begins his ministry with a summons. “Now is the time! Here comes God’s kingdom! Change your hearts and lives, and trust this good news” (1:15). Then he spots two men, Simon and Andrew, fishing and says “Come, follow me… and I’ll show you how to fish for people” (1:17).

This summons is our calling too. We’re called to repent and believe the good news of God’s coming kingdom and follow Jesus in living out this kingdom life. That’s what participation in the mission of God is and I can’t think of any Christian off hand that would disagree with me at this point. If you do, then you’re wrong but I digress. What I’m getting at is that instinctively I think we all understand that being Christians and being a local church is about Jesus and the kingdom of God. We may not understand everything that implies but we know this life we are called to live is about following Jesus in living the kingdom life.

Because we believe that living as a Christian is about following Jesus, it seems that this fundamental conviction should shape the way we read the Bible too. That is, if we’re called to follow Jesus then we ought to be reading the Bible in order to live as followers of Jesus. However, that’s not always been the case.

Growing up in the Churches of Christ, the Bible was read as an instruction manual for restoring the ecclesiological pattern of the first-century church in the New Testament. This hermeneutic resulted in a de facto creed producing sectarianism, legalism, and division by marking of a boundary of who was a true Christian based on this ecclesiological pattern. Such Christianity was about boundaries, who’s in and who’s not. If you kept this creed, you were considered a Christian and still live a life that reflected very little, if any, of the life that Jesus. Just uphold the right doctrines regarding baptism, the Lord’s supper, singing in worship, women in the church, church leadership, non-denominationalism, and the list goes on and on. But becoming more merciful like Jesus, living a self-sacrificial life like Jesus, and all the other characteristics of Jesus’ life was never a part of this system.

I could share stories upon stories to illustrate this point but I think most readers familiar with this tribe understand what I’m talking about. Also, this is not to say that there were not any Christians among the “CofC” tribe who were not striving to become more like Jesus. I could also share stories upon stories of such Christians striving to live like Jesus. My point is that discipleship was more about staying within the boundary than will following Jesus in such a manner that our life reflected more and more of the Jesus we read about in scripture. And that’s because we weren’t reading the Bible to follow Jesus, we were reading it to follow an assumed ecclesiological pattern.

The fact that Jesus summons to follow him after proclaiming the good news of God’s kingdom is significant. Without getting too technical at this point, it tells us that our eyes and ears are to be focused on Jesus as we learn how to embody the kingdom that Jesus is ushering in. So as for reading the Bible, we are given a new hermeneutical lens that is Christ-Centered and Kingdom-Oriented. We are now reading scripture to understand how it reveals the mission of God to us that is fulfilled by Jesus. Our eyes and ears are tuned to the way of Christ (Christ-Centered) so that our life together as a church is joined with God’s goal or aim in Christ or restoring his kingdom (Kingdom-Oriented) upon earth as it is in heaven.

This is how we participate in the mission of God who is bringing about redemption, reconciliation, and restoration to his creation, making all things new—new creation in Christ. We do this as people who are filled with the Holy Spirit not always trying to repeat what other Christians have done, either in the first-century, the sixteenth century, or even other “successful” churches today. Instead we do this by gathering as local churches who are engaged in worship and fellowship with each other as we are engaged in prayer and absorbed in the biblical narrative told throughout the Old and New Testament scriptures. At the same time, we must be engaged in our local community as listeners who observe and partner with the people of the community. Then we are poised to discern together how God is calling us to partner with him in his mission, which is what reading the Bible from a Christ-Centered and Kingdom-Oriented lens is all about.

Misreading Scripture

Christians believe the Bible is about the creative and redemptive work God is fulfilling in Jesus Christ. With all of the different stories and teaching told through different genres written in specific historical contexts, the Bible, stated in the most simplest of ways, is about Jesus. In fact, this is so fundamental that I can’t imagine any Christian who would disagree. Yet it’s still possible to read the Bible and miss Jesus, or at least miss what it really means to believe in and follow Jesus.

The Bible - Living As Participants in the Mission of God

In the message I preached to the Newark Church of Christ this past Sunday, I mentioned three lenses that Christians sometimes read the Bible through. Each lens appears legit because there is enough scripture and Jesus in the lens that the problems are easily overlooked by the indiscriminate reader. The three lenses I have in mind are:

  1. The Prosperity Lens. This lens, sometimes called The Health and Wealth Gospel, is based on the belief that God promises material wealth and physical well-being to those who seek him. Receiving this promise is a matter of faith. One major objection is that such a notion fails to account for how many faithful seekers of God, including Jesus and his apostles, all suffered on account of their faith. Right now, there are many Christians in countries like Iran and China who are suffering persecution for following Jesus. The fact is, that following Jesus just might result in suffering physically in some manner as well as enduring material poverty.
  2. The Soterian Lens. This lens is what Scot McKnight refers to as the soterian gospel in which the gospel is equated with salvation (The King Jesus Gospel, p. 29). The gospel is reduced to a concern of just getting people saved and thus about sharing the Four Spiritual Laws. The problem with this lens is that it relegates discipleship as secondary, creating a false-dichotomy between believing in Jesus and following Jesus. Thus, a person can come to faith in Christ and thus “get saved” but not necessarily become a disciple. 
  3. The Blueprint Lens. This lens, which is particular to my own history within the Churches of Christ and the larger Stone-Campbell Restoration Movement, reads the Bible, and particularly the New Testament, as a blueprint or constitution for the church. The problem is that the New Testament, a collection of twenty-seven different occasional writings, becomes a new law focused on restoring an assumed ecclesiological pattern. Faithfulness to Jesus is about keeping this pattern rather than following Jesus and embodying the gospel he proclaimed as the real pattern for how his followers should live. (As a side for those among the Churches of Christ, to learn more about this hermeneutic and a better theological hermeneutic as an alternative, I highly recommend the new book by John Mark Hicks, Searching For The Pattern, 2019.)

As I said earlier, we can proof-text enough scripture and sprinkle in enough Jesus to justify each lens. One problem with each lens is that they shift the aim or the end (telos) of scripture away from the gospel that Jesus and his apostles actually proclaimed. Though the shift often seems subtle, the significance is important because it may (and has) hinder our participation in the mission of God.

In a conversation Jesus was having with the Jewish leaders, who wanted to kill him, he observed how they read the scriptures but missed Jesus. John 5:39 says “Examine the scriptures, since you think that in them you have eternal life. They also testify about me.”  Yes, that was possible then and is still possible now. Christians may not wish to kill Jesus but they certainly have killed in the name of Jesus because their view of Jesus looks more like a John Rambo than the King who became a slaughtered lamb on a Roman cross. Missing Jesus is how some Christians of the past justified segregated churches while saying that Civil Rights was not the business of Christians. It’s how some Christians today downplay the continued problems of racism or pretend that racism is a “political issue” that has nothing to do with the gospel of Jesus Christ.

In some upcoming posts I will explain why the Bible is centered in Jesus Christ and oriented toward the kingdom of God. In more theological terms, the Old Testament and New Testament present a narrative that is Christiologically centered and eschatologically oriented. This narrative, read through the lens of Christology and Eschatology, provides the script for and hence opens space for discerning how our local churches might contextually embody the gospel on mission with God. But first, there may be some lenses that simply need to be discarded if we’re going to read the Bible in order to live as participants in the mission of God.

Church: Mission or Model?

As a pastor, I serve with the Newark Church of Christ. As a Church of Christ, we are connected with the Stone-Campbell Restoration Movement that began on the American frontier during the Second Great Awakening of the early 19th century. The movement began with the vision of restoring New Testament Christianity which meant, at least in part, restoring the form of the first-century churches. Consequently, the New Testament was read as a blueprint for how people became Christians as well as the organization and worship of the local church.

Our Mission

With this post, let’s think a little more about the organization of the church or the form of the local church and how that relates to participating in the mission of God. Now despite my own history in the Stone-Campbell Restoration Movement, I have come to the conclusion that the attempt at restoring any form is the wrong approach. To begin with, I don’t believe the New Testament presents a monolithic description of the church. Their are several forms or ways that Christians organized in the New Testament and that seems as much a response to their cultural-context and needs as it as response to the gospel. Also, without dismissing any need for form, the New Testament seems more concerned with function.

I say all this just to acknowledge the lens through which I view the challenge of leading churches to follow Jesus as participants in the mission of God. So the issue I am concerned with is the attention given on finding the right form or model of church. Right now I am reading through Francis Chan’s book Letters To The Church (see also Tim Challies review here) who assumes a monolithic church model in the New Testament (house churches) and compares it against the now traditional church model that most churches, including Restoration Churches, have adopted.

While Chan makes some valid criticisms about Christianity in America, his book compares the best of the house church model against the worst of the traditional model. Such comparisons hardly seem fair but there is a bigger issue that needs to be considered, which is the fact that all church models are just that — models, and not churches.

Here’s my point: The church is always the people no matter how they are organized. So regardless of how much idealism we muster up to promote one model over another, the reality is that people are still people and thus same basic challenges will surface eventually. Therefore, rather than advocating one model, a better approach might be to allow the church to form around the Spiritual-giftedness of the people in response to the local context but that’s for another post. I’m just voicing concern I have that when churches, especially those struggling with decline, go mining book for the next best model (remember The Purpose-Driven Church?).

The key to participating in the mission of God is discerning how God is at work among the local church and the surrounding community so that the believers can join in that work as followers of Jesus. Fortunately, the Newark Church of Christ is relearning how to do this. It doesn’t mean we’re perfect but we are beginning to see some of the kingdom-increase as we journey on mission with God.