Category Archives: Newark Church of Christ

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.

A Word To The Church

The church has a problem with discipleship. But that’s nothing new. Most of the pastors I know are aware of the discipleship problem facing Christianity in America. What some may not realize is that the problem isn’t unique to us. Peek behind the curtains of the church from any time and place in history and I think we’ll see that discipleship was a challenge then just as it is now. Even in the New Testament this challenge existed, just go reread the apostle Paul’s letters we call Romans, 1 & 2 Corinthians, and Galatians.

youth-group-lessons-on-discipleship

Why is this important? It matters because it seems easy, perhaps even en vogue, to romanticize churches from other locations or periods of history as material for comparison against the worst problems of church in America. This is one of the major complaints I have regarding Francis Chan’s latest book Letters To The Church, 2018. Throughout the book Chan compares the attractional megachurch model in America with the cell-church or house-church models he has encountered in other countries, particularly throughout Asia. The problem is the idealism with which he paints the later so that he can contrast the seemingly worst characteristics of the attractional megachurch model in America with his romanticized view of the cell-church or house-church models.

Comparing the best against the worst of another is hardly fair but Chan also does so with little more than anecdotal evidence and an ad hoc (perhaps even post hoc) use of scripture. The result seems to suggest that if Christianity in America would just change, embracing the idealistic picture of the cell-church model, that churches would be making and forming disciples again. Now Chan, to his credit, seems to warn against reading his book like this (pp. 199-200) but it’s difficult to imagine how else we might read the book.

I’m not upset with Chan. I love his commitment to following Jesus which also, in his case, has meant a commitment to serving as a pastor. As a pastor myself, I know how trying this commitment can get at times. So my hat is off to Chan. I also agree with him that discipleship is a real challenging issue right now for Christianity in America. Consumerism, individualism, relativism, and probably a few other isms are a hinderance to following Jesus and we all, myself included,  struggle with these obstacles.

So what’s the solution? How do we face this challenge so that we might take more serious the call to live not just as church-going believers but as believers who are learning to follow Jesus on a daily basis?

Well, I don’t think we can just wipe the slate clean, so to speak, and start over. That is a myth inherited from the Enlightenment but no matter how much we try, we will still be shaped by the circumstances of our particular context. So although the Newark Church of Christ, whom I love serving as a pastor, is far from being the attractional-megachurch, it is still a more traditional church that gathers on Sunday’s in a worship space and then finds other opportunities for gathering together in prayer, community service, etc… And that’s okay! Could we do better? Of course, but God is still at work in this church through his Spirit, so I can’t just write off what God has done and is still doing.

Here’s what I can do and what you can do where you’re at, with the churches we participate among. Begin by observing how God has been at work and share those observations with a few others while considering what God might doing now and how the present work of God connects with the past for the hope of the future. In pastoral theology, this is called Appreciative Inquiry (recommendation: Mark Lau Branson, Memories, Hopes, and Conversations, 2004). When we begin to have a bigger sense of what God is doing among our church and where we sense that might be leading, consider how we might participate in that work as followers of Jesus and invite those others to join us on this journey. Let this journey be filled with prayer and scripture but let it also begin with where we’re at instead of succumbing to the apathy that gives up on our churches, writing them off as a hopeless cause. The apostle Paul never did that and neither should we.

I know what I’ve just suggested isn’t any quick-fix solution to the challenges we see in our churches and other churches. That’s because there aren’t any easy quick-fix solutions. The challenge of discipleship is great and requires more than just another simple step 1, 2, and 3 solution. I can’t promise that the road ahead will be easy because it probably won’t be but it is the way forward and the way of taking control over the one thing that God gives us the control over: our own decision to follow Jesus. So live as a follower of Jesus, serving as a pastor or whatever vocation God has called us to serve in, and as we invite others to come along the journey with us, they will come. Then we’ll be surprised at what the Lord has done in us!

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.

Promoting Peace: Churches Living in a Post-Christendom Society

This past Sunday I began a new three-week message series with the Newark Church of Christ called Neighbors: The Church Among Society. The idea of the series focuses on the question of how does the church, as followers of Jesus, live among society as neighbors. At face value, that might seem like a simple task and in some sense it is. However, now that many churches in North America, including the church I serve, find themselves living in a post-Christendom culture, the task becomes more challenging.

Neighbors - The Church Among Society

The challenge of a post-Christendom culture is that Christianity exists more and more on the margins of society. No longer is Christianity at the center of society and no longer is Christianity attached to the state so that the policies of society favor a Christian view. I happen to believe that is a good thing because there are beliefs and values intrinsic to the gospel that were lost, or at least diminished, when Christianity moved from existing as a mission-movement into a Christendom culture. However, with the post-Christendom shift, it requires churches to rethink what it means to live as followers of Jesus in a society the beliefs and values of the church differ from society.

So as followers of Jesus, how do we live as neighbors among society? Well, the prophet Jeremiah has a word that can help us reimagine our role as God’s people in a post-Christendom society:

The Lord of heavenly forces, the God of Israel, proclaims to all the exiles I have carried off from Jerusalem to Babylon: Build houses and settle down; cultivate gardens and eat what they produce. Get married and have children; then help your sons find wives and your daughters find husbands in order that they too may have children. Increase in number there so that you don’t dwindle away. Promote the welfare of the city where I have sent you into exile. Pray to the Lord for it, because your future depends on its welfare.

This text is important because it’s a word for how Israel should live in a society not of their choosing. In a nutshell, Jeremiah tells Israel that they should get used to living in Babylon and make the most of it because they’re going to be there for a while. That’s also an important word for churches living in the post-Christendom culture of North America today. Get used to it and make the most of the opportunity because it’s going to be this way for awhile.

Of great importance to the prophet is that Israel should “Promote the welfare of the city where I have sent you into exile. Pray for to the Lord for it, because your future depends on its welfare.” The idea of promoting the welfare of the city is to “seek the peace” (NIV) of the community and doing so requires a particular posture.

To begin with, there isn’t a word in the text about retreating or resisting the changes taking place in society. Withdrawing from engaging in society is out of the question but unless a church is careful, that’s what happens. I know because I once remembered eating in a restaurant owned by a Muslim family that catered to the small population of Somalian refugees. The restaurant had been open for about four to five years. So I was astonished when the owner told me that I was the first Christian to ever come in and eat at his place. Such avoidance of engagement with non-Christians is the sort of retreating that churches must avoid. Just the same, churches must avoid resisting the changes. Promoting the welfare of the community doesn’t happen by boycotting Starbuck or protesting the local PRIDE parade. Doing so only helps erect obstacles that places Christianity in an unnecessary adversarial relationship with society at large.

Promoting the welfare or seeking the peace of society requires learning how to exercise good table manners. We enter and engage our neighbors as neighbors who listen to understand before we attempt to contribute to the good. We do so by extending to others the courtesy and respect we hope they would extend to us (and do so even if they won’t). In doing so, we avoid offering banal answers to difficult questions and challenging issues. Instead, we are able to contribute by becoming what Tomâś Halík describes as “competent partners respecting the rules of dialogue” (Night of the Confessor, pp 134-135).

Taking such a posture doesn’t mean or require churches to abandon any convictions. Instead, the local church is able to discover where God is already at work in society and participate in that work for the sake of the kingdom — the will of God done on earth as it is in heaven. This approach is possible in a variety of different avenues, from partnering with local agencies that serve people in need to planting new churches that also seek to serve their neighbors as they lead people to follow Jesus.

Whatever form promoting the welfare of the city takes, it will involve prayer. So I’ll end this post with the Peace Prayer attributed to St. Francis of Assisi:

Lord make me an instrument of your peace.
Where there is hatred, let me sow love.
Where there is injury, pardon.
Where there is doubt, faith.
Where there is despair, hope.
Where there is darkness, light
And where there is sadness, joy
O divine master grant that I may
not so much seek to be consoled as to console
to be understood as to understand
To be loved as to love
For it is in giving that we receive
it is in pardoning that we are pardoned
And it’s in dying that we are born to eternal life
Amen

Hello Again!

Hello again!

This blog has been dormant for awhile while I have been working hard to finish my dissertation and complete my Doctor of Ministry degree. I’m happy to report that I am finished and this coming Saturday, June 8, 2019, I will graduate with a D.Min in in Contextual Theology with Northern Seminary in Lisle, IL.

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I am very thankful for all of the support and encouragement I have received along the way, beginning with my wife and children. When I began work on my D.Min, I was serving with a church in Maryland that I eventually helped close. From there, my family and I moved to Missouri where I began serving with a church but that did not last long, as I was asked to leave (not for any illegal, immoral, or unethical conduct). At this point, I wasn’t sure if I was done serving vocationally as a minister of the gospel and wasn’t even sure if I would finish my D.Min. As you might imagine, this was a difficult season not just for me but also my wife and children too. By the grace of God, many people offered support and encouragement in various ways. They know who they are but let me just say how thankful I am for there outpouring of love.

Last year my family and I also moved back to the east coast, to Newark, Delaware where I began serving as a minister/pastor with the Newark Church of Christ. This first year has been one outstanding year. I serve alongside of some wonderful shepherds and some wonderful campus missionaries who are leading students from the University of Delaware to follow Jesus through Blue Hens For Christ campus missions outpost. The church is made up of many followers of Jesus who are using their spiritual gifts to serve so that we can truly exist as a church that is inviting others to experience Jesus together. So over the last year I have witnessed enough people give their life to Jesus in baptism that I must pause to think so that I can recall the number… 18, I think. Anyhow, the year has been wonderful. Praise the Lord!

Now some people have asked me what my plans are now that I am finished with my doctoral work. The answer to that, or at least a major portion of that answer, is easy. Lord willing, I will continue serving with the Newark Church of Christ. Whatever other opportunities to serve open up, I am committed to this church. Not only do I believe the local church is the way that God is continuing to fulfill his mission but I believe that God is at work in this local church. So I want to keep serving, helping lead the Newark Church of Christ to continue participating in the mission of God.

As for this blog, I do plan on posting again on a regular basis. The post will focus on the intersection between theology and ministry, and how the conversation between scripture, tradition, and culture shapes the church for participation in the mission of God. That’s broad enough to have some variation in particular topics, issues, etc… but focused enough to know where the lines are and avoid straying into foul territory.

If you’ve made it this far, thanks for reading. I hope you’ll come back and read some more.

Grace and Peace,

K. Rex Butts