The Assembling of the Church

Two and a half years ago, I wrote a post called “Body life.” I thought about this post recently when I was talking about and thinking about living discipleship. What do I mean by “living discipleship”? I mean discipling in “everyday” life, instead of viewing discipleship (or community or worship etc.) as taking place in specific times at specific places on specific days.

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Body life

In The Community of the King (Downers Grove: InterVarsity Press, 1977), Howard Snyder describes what he calls “body life” of the church. Consider the following quotes:

God does not use the Church as a lifeless object, for this would be contrary to all he wants to do within the Church. God’s will is that the Church and each member within it attain “the full measure of perfection found in Christ” (Eph. 4:13). God wants spiritual growth-to-maturity in the Church. As the Church thus grows, it will accomplish God’s plan to make known “through the church, the manifold wisdom of God… to the rulers and authorities in the heavenly realms” (Eph. 3:10). (pg 69)

Too often the Church has been seen more as a mere collection of saved souls than as a community of interacting personalities. Christian growth has been a matter of individual soul culture rather than the building of the community of the Spirit. (pg 74)

Spiritual growth occurs best in a caring community… The Holy Spirit ministers to us, in large measure, through each other. This is what Paul is talking about when he says “we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (Eph. 4:15-16). This interaction of the many members in one body is body life. (pg 75)

Interestingly, science tells us that a living organism grows, while a dead organism does not grow. This is what God is telling us through Paul in Ephesians 4:11-16. That growth is measured according to the person of Jesus Christ.

But, that does not mean that “body life” and growth are always measured in giant steps or even in public demonstrations. Consider what Dave Black said on his blog yesterday (Wednesday, February 7, 7:08 pm):

The church is not the extravagant structure on main street. It is Mary serving breakfast to her family, John taking the 7:30 train to work, April in her chemistry class, and Josh in his suburban business office. The church is a living, pulsating organism. This is a crucial issue, though it is frequently brushed under the carpet.

Too often, when we think of and speak of “body life” and “body growth” we either think of numbers or we think of grand expressions of “ministry” as a vocation. Sometimes we think of “body life” as our “church job”, whether we are paid or not. Our ideas of a living body are usually centered around positions such as Bible study teachers, ushers, deacons, preachers, greeters, or nursery workers. While many with these “positions” are laboring to serve people and the Lord, others rest on their title or position, with little, if any, thought to their cooperation in the life of the body of Christ.

But have you thought about how “serving breakfast” can demonstrate “body life”? How about riding the train to work, taking a class, or working in an office? Our location does not negate our presence in the body of Christ. Could you imagine changing a diaper causing the growth of the body? Yet, that is just what happens when these activities are seen as service to others and to the Lord.

Can you demonstrate the “manifold wisdom of God” while shopping? Can you help others “grow up into Him” while walking around your neighborhood? Can you “build the community” while driving your children to their activities? Or, is your idea of “body life” centered around a specific location at a specific time?

How has “body life” and growth been demonstrated to you? How has God used you to demonstrate “body life” to others and to grow others? In what areas of life do you think God may want to use you to grow his church – perhaps in areas you have never considered before?

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A few years ago, a friend gave me a book by Peter Garnsey and Richard Saller called The Roman Empire: Economy, Society, and Culture. As you can tell from the title, this is a book about the Roman Empire from around 27 BC to around AD 235. The book is not written from a Christian perspective, but there is a section about the rise of Christianity that is very interesting.

In a section on religion in the Roman Empire, the authors begin by stating that Christianity was rarely mentioned by Roman authors during this time:

It is striking how little we hear about early Christianity from non-Christian writers. In the Severan era alone, sometimes seen as a period of significant growth, Christianity is not mentioned in Cassius Dio [~AD 155-229], Herodian [~AD 170-240] or Philostratus [~AD 170-247]. Christians impinged more on the world by the time of Decius [~AD 201-251], but were still a small minority, and predominantly of low or modest status. (pg 176)

According to the authors (and others books that I’ve read), persecution of Christians on a large scale did not begin until the reign of Decius. Before this, there were instances of local persecutions directed at Christians and other “atheists” who refused to venerate the Roman gods or the Imperial cult.

So, if Christians still made up a relatively small percentage of the Roman Empire at this time, what caused it to suddenly flourish? The authors make an important observation:

The solution to the problem of Christianity’s success is not to evoke an alleged weakening in the fabric of polytheism (for example, a supposed increased tendency toward syncretism), which reduced its appeal and gave additional impetus to Christianity. On the contrary, paganism at the level of personal religious experience was manifesting considerable vitality, especially near the end of our period. (pg. 176)

So, according to the authors, Christianity did not begin to increase because of a decrease in interested in the Roman pagan religions. Notice particularly that the authors state that during the time that the number of Christians began to increase rapidly, there was also a rise in “personal religious experience” among pagan religions.

What, then, did the Christians have to offer? The authors offer two suggestions. First, “the power of the Christian god as displayed in miracles” played a large role in convincing some pagans of the truth claims of Christianity. But, there was a second reason that pagans who were enjoying “personal religious experiences” found Christianity enticing:

The role of Christian community in supporting the individual and nurturing spiritual growth may be readily admitted. (pg. 176)

In a time when pagans were enjoying “personal religious experience”, Christian community began to win the day. Apparently, more and more pagans began to understand that there “personal religious experiences” did not nurture their spiritual growth. As they looked around, they noticed the Christians, and apparently, they noticed something different about them.

What was different? Community. In spite of their “personal religious experiences”, the pagans began to yearn for real community… community with one another and community with God.

Today, “personal religious experience” has taken the forefront in our society as well, among non-Christians as well as among Christians. While the church should always pray that God would work wonders and miracles to draw people to himself, we can also begin to demonstrate the type of community that the Spirit desires to create among us.

We should never underestimate the importance of community both for our own spiritual growth and the growth of the community, but also for evangelism. Community in Christ that is witnessed and shared is a great testimony to the fact that “God is certainly among [us]“.

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Joe (JR) (from “More than Cake“) has given us a great church checklist in a post (humorously) titled “Top 10 Reasons My Church Sucks“. This is what Joe says about the phrase “My Church Sucks” (it’s not what you think):

Saying “My Church Sucks!” is a proclamation that we are a drawing power that sucks people into the life of Christ and the liberty of His Church.

Saying, “My Church Sucks” is both a profession of who we are, and a confession of hope for what we must become.

Saying, “My Church Sucks” is the best thing I can say about my church and it is the dream I have for every church!

So, what is Joe’s “Top 10 List”? Here it is:

10. We are faithful neighbors to those nearby (Proverbs 27:10).

9. We are friends of Jesus who share in the life-transforming knowledge of God (John 15:15).

8. We are a countercultural community that lives in the power of the Holy Spirit (Acts 1:5).

7. We bring joy to one another and live in harmony (Philippians 2:2-4).

6. We don’t just talk about maturity, we model it (Philippians 3:16-17).

5. We give financially to those in need (Philippians 4:15-16)

4. We eat with sinners and welcome them into our family (Luke 15:1-2)

3. We do not judge those outside the church, we love them (Luke 7:36-50).

2. We reject the stumbling block of religion and embrace relationship with Jesus (Matthew 18:6-9).

1. We preach the Good News of Jesus Christ crucified–and the lost get sucked in! (Acts 2:41)

Like I said… a good checklist for any church. How do you and your church compare?

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This post is part of my “stories” series. In this series, I share stories of how people live their lives in response to the gospel and as a demonstration of God’s love in order to teach us and to provide an example to provoke us to love and good works. (See “stories: A New Series” for more information about this series.)

As most of my regular readers know, my family spends time with some people in “The Neighborhood” – a government assisted housing project. Not only has this given us the opportunity to get to know and to serve some wonderful people, it has also given us the opportunity to help others serve.

For example, on most Saturdays when we go to the Neighborhood, one or two people go with us. Sometimes, these friends will end up spending alot of time in the Neighborhood. Sometimes, they’ll only go with us once or twice. Either way, we are able to help them learn to serve others and to help them learn how God wants them to serve.

Also, recently, several families that we know have started giving us vegetables to take to our friends in the Neighborhood. When we started going last Summer, we would buy fresh produce from a roadside produce stand. We divided the produce into small bags and gave a bag to each family that we talk to in the Neighborhood.

Starting last month, three different families have started giving us produce from their own gardens to take to our friends on Saturday. They’ve given us cucumbers, zucchini, squash, tomatoes, and peppers. Plus another family has offered to give us more vegetables, but our schedules haven’t worked out yet.

We’re grateful not only for the free vegetables to give to our friends, but we’re grateful that others are learning to think about how to serve others. Giving away part of the blessings that God has given to us is a great way to serve!

Finally, we have been completely surprised the last couple of weeks. When we went to our local produce stand, the lady that runs the stand offered us some baskets to deliver our produce in! This was great! The baskets are much better than the plastic grocery bags we’ve been using. Plus, she gave us some banana peppers to give away.

The next week, once again, she gave us some baskets, plus several cantaloupes and watermelons. In fact, we think she gave us more produce than we bought last Saturday.

We do not know the people who run the produce stand very well – not yet anyway – but we’re excited that they are also serving others through us. Plus, our friends in the Neighborhood have been very excited about the baskets. We also have the joy of telling them that our friends and the people who run the produce stand helped provide the fruit and vegetables.

So, when you are serving others, think about ways that you can include friends in your service. Allow your service to be a time for discipleship as well as service.

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If you would like for me to include your story in this series, please send me an email at aknox [at] sebts [dot] edu.

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Sometimes, when I’m sitting at my desk or coding late at night, I wonder why I work? Yes, I know that I need to provide for myself and my family. We like to eat, and we like to have a place to sleep, and we like other things that are not necessities.

So, certainly I should work in order to support myself and my family. But, did you know there is another scriptural reason to work as well?

Scripture has alot to say about work. In fact, Paul warns the Thessalonians not to associate with a brother or sister who refuses to work. (2 Thessalonians 3:6-12) But, Scripture also gives us several reasons for working. Besides supporting ourselves and our families, Scripture also says that we should work in order to have something to give to others in need.

For example, consider Paul’s admonition to the elders from Ephesus:

I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35 ESV)

Paul provides his own example of working with his hands in order to provide for himself and for those who are with him. He then commands (using the verb for “it is necessary”, translated as “must” in the ESV) the elders to follow his example. He says they are to work with their hands so that they can help the weak (or “in need” according to the Greek lexicon BDAG).

In another passage in Ephesians, Paul instructs those who have been guilty of stealing in the past. He says:

Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. (Ephesians 4:28 ESV)

The thief has not “put on the new man” (Eph 4:24) simply by ceasing to steal and beginning to work for his own support. Instead, Paul expects a complete reversal in his thinking. No long is the thief to take from others; as a new man in Christ he is now to work in order to give to others who are in need.

Apparently, the idea of working for others and supporting those who are in need was active in the earliest days of the church. As Luke records in two passages:

And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. (Acts 2:45 ESV)

There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:34-35 ESV)

Perhaps this also explains part of the reasoning behind John’s instructions concerning caring for a brother or sister who is in need:

But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? (1 John 3:17 ESV)

Thus, according to John, when we work to “have the world’s goods” in order to help others who are in need, we are demonstrating that God’s love abides in us.

We should work in order to provide for ourselves, and we should work in order to provide for our families. However, according to Scripture, we should also work in order to provide for others who are in need.

During these tough economic times, we should especially be looking around for those who are in need, and we should be working in order to help these people.

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I’ve noticed a trend, but I don’t think this is a recent trend. Christians are requiring of others what can only be given themselves.

I know that sounds confusing, but let me try to explain with an example. Paul writes to the Philippians to consider others as more important than themselves. This type of consideration, though, can only be given; it cannot be taken. However, today, many expect or require consideration from others. They do not begin by consdering others as more important; they begin by expecting or requiring others to consider them more important.

This is a huge distinction, but one that we must understand in order to live as followers of Jesus Christ. Consider for instance the example we have in the short letter that Paul wrote to Philemon. Paul wanted Philemon to release his slave Onesimus. But, Paul knew that forgiveness and freedom was something that Philemon had to give, not something that even Paul could demand.

We often look look at Philemon with confusion. Why didn’t Paul just command Philemon to release his slave? Paul even said that he had the right to command that, but Paul refused. Why? Because Paul understood something that we struggle with: you cannot require what can only be given.

This applies in many areas of our life and our walk with Christ. Consider for example the familiar (and at times unpopular) passage from Ephesians 5 where wives are told to submit to their husbands. However, husbands are never told to force their wives to submit or to require submission of their wives. Submission can only be given (in this case, by the wife).

When we turn the instructions around, we then turn them into something completely different. Now, instead of wives submitting to their husbands, we have husbands commanding their wives to submit, which becomes subservience instead of submission. Submission can only be given.

Of course, we see believers turning scriptural instructions around in other areas as well. For example, consider church leaders (i.e. pastors/elders). According to Paul, we are to give double honor to those elders who work hard at teaching and leading. Again, double honor is to be given but not required. But, when pastors/elders require honor (in various forms) from other believers, they have turned honor into something else. This is why Peter warns elders not to serve for monetary gain.

It seems, in these cases and many others, that some who follow Jesus Christ are more concerned with the obedience from other believers than from themselves. And, of course, they’re usually concerned with those areas that would benefit themselves.

For example, we can respect hospitality from others, without giving hospitality ourselves. We can require service from others, without thinking about serving for ourselves. We can expect others to demonstrate love for us, without considering whether or not we are demonstrating love for others. We can require others to disciple us, without making disciples ourselves.

This is a backward view of the life of Christ in us. As the Spirit indwells us, his first desire is to transform our own lives. He does not desire for us to begin examining the lives of others and to require from them what the Spirit requires of us.

Of course, requiring and expecting sanctification and maturity in others is much easier on us than walking in submission to the work of the Spirit in our own lives. But, this is not the way of Christ. Those of us who desire to mature in Christ should start giving of ourselves and stop requiring from others.

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This is the 64th passage in the series “Scripture… As We Live It“:

But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. However, if you try really hard, and study all of the different passages about the end times, and try to somehow fit the separate pieces together as if they’re all one narrative, I’m certain you will be able to figure out the day and hour. (Matthew 24:36 re-mix)

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Joe (JR) (from “More than Cake“) and I have a lot in common. We’re both web developers. We’re both seminary students working on a doctorate. We’re both pastors/elders. We both care deeply about the church.

In his post, “A Positive Vision for Church,” Joe quotes Tim Chester, then makes the following statement himself:

The church must be flexible in how we participate in our communal worship, but where we must focus on our energy is on the mission of reaching the lost with the Good News of Jesus Christ. Let each church follow its own collective conscience on ‘how’, ‘when’, and ‘where’ to worship and instead spend more time encouraging our communities to live out the ‘who’, ‘what’, and ‘why’ of the Gospel.

I’m in complete agreement with Joe on this! As I commented on Joe’s post, this is the reason that my dissertation top is the purpose of the church gathering instead of where the church should gather.

Like Joe (and Laura who also commented on Joe’s post), I’m also very interested identity – who we are in Christ as the church. In fact, I think the ‘what’ and ‘why’ of the church and the church gathering flow from the ‘who’. Similarly, if the ‘who’, ‘what’, and ‘why’ are in place, then the ‘how’, ‘when’, and ‘where’ will be natural (or supernatural).

For example, the church that we meet with is currently looking for a new meeting place – a ‘where’. When the church met to talk about looking for a new space, we began by discussing ‘who’, ‘what’, and ‘why’. From there, it was easy to set parameters for the ‘where’ – wherever that may be. We have decided against several wonderful looking locations because the place would contradict or hinder the ‘who’, ‘what’, and ‘why’.

Do you think its important that the church understand the ‘who’, ‘what’, and ‘why’ of the church? Are these more important than ‘how’, ‘when’, and ‘where’?

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Two years ago, I wrote a post called “The ekklesia in context.” In English translations, it is easy to assume that the word “church” always refers to the same group. However, if we study the word ekklesia (which is usually translated “church”), we find that the term is often used of different groups and different types of groups. Studying these various uses of ekklesia in context can help us understand the church.

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The ekklesia in context

During this last week, I’ve published two posts discussing the meaning of the Greek noun ἐκκλησία (ekklēsia), usually translated “church” in English translations of the New Testament. In these two posts, I’ve discussed how the English word “church” developed separately from the Greek term ἐκκλησία (ekklēsia) (see “The ekklesia and the kuriakon“), and I’ve discussed how a Jewish writer contemporary to the New Testament authors used the Greek term ἐκκλησία (ekklēsia) to indicate an occasional assembly of people (see “The ekklesia of Josephus“).

However, a very important question remains: “How do we interpret the term ἐκκλησία (ekklēsia) in the New Testament?” As far as I can tell, the answer is both simple and complex. He must interpret this term (as with all terms in any language) in context.

There are many attributes of the group of people that we call “the church of God”. For example, Paul used terms such as “saints”, “faithful”, “brothers and sisters”, “in Christ”, “beloved of God”, and “sanctified” to describe the recipients of his letters – the same recipients that he called ἐκκλησία (ekklēsia). All of these descriptions are true of “the church”. However, this information is not intrinsic to the term ἐκκλησία (ekklēsia), but is instead found in the context.

Thus, when we read “church” in Scripture, we must be careful not to read into the “meaning” of the word itself everything that we know about the people of God elsewhere in the New Testament. The people of God are described in many ways in Scripture. One way that they are described is as the ἐκκλησία (ekklēsia) of God. Whether this means an occasional assembly of a few believers, a permanent assembly of all believers, an eschatological assembly of all believers, or something in between must be determined from the context of each usage of the term ἐκκλησία (ekklēsia).

For example, when Jesus says, “I will build my church,” (Matt. 16:18) what does ἐκκλησία (ekklēsia) mean in this context? Is Jesus talking about each occasional assembly, the permanent assemblies in certain houses, the permanent assemblies in a city, the entire eschatological assembly of God’s people, or something else? As we determine what ἐκκλησία (ekklēsia) means in this context, we can better understand what Jesus promises to build. If we take Matt. 16:18 as a promise that Jesus will build our “local church”, but Jesus is using the term ἐκκλησία (ekklēsia) differently than we are using the term “church”, then we have misinterpreted and misapplied Jesus’ statement. Is the “church” in Matt.16:18 the same ἐκκλησία (ekklēsia) before whom Jesus later instructs his followers to take an unrepentant brother (Matt. 18:17)? Only context can tell us.

Similarly, when Luke reports that “Saul was ravaging the church,” (Acts 8:3) which ἐκκλησία (ekklēsia) was Saul attempting to destroy? Which ἐκκλησία (ekklēsia) prayed for Peter while he was in prison (Acts 12:5)? Who are included in the ἐκκλησία (ekklēsia) who agreed with the apostles and elders that Gentiles are part of the people of God without keeping the law (Acts 15:22)? Who are included in the ἐκκλησία (ekklēsia) that met in Prisca’s and Aquila’s house (Rom. 16:3)? Who were divided when they came together as an ἐκκλησία (ekklēsia) in Corinth (1 Cor. 11:18)? Questions such as these could be asked of every instance of the word ἐκκλησία (ekklēsia) in the New Testament. Many times, we may find that two instances of the term refer to two different groups of people.

We will not answer questions concerning reference from the inherent meaning in the word ἐκκλησία (ekklēsia). We will only learn to whom a specific instance of ἐκκλησία (ekklēsia) refers by studying the word in its context. Only then can we tell if we are using the word “church” in a manner comparable to the way ἐκκλησία (ekklēsia) is used in that particular passage.

So far, as I’ve studied these various passages, I’ve found it is worth it to spend the time that it takes to examine the term “church” in context. Many times, my understanding of “church” has changed because of this extra study. Hopefully, my understanding has changed to become more scriptural.

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Thank you for everyone who has been praying for Dave Black (see my post “Pray for Dave Black“). I appreciate everyone who contacted me since Tuesday for an update. Here is the latest update that we received this morning from his wife, BeckyLynn:

I just talked to Dave….he sounds washed out, but is doing well. He says to please pass along to everyone his special thanks for your prayers. If our Lord is willing, this afternoon I will be bringing him home. It will take another week to get “out of the woods”, so please continue to pray for him. Malaria is not often seen in US hospitals, so news of his case travelled everywhere at UNC….and this issued many opportunities to share the Gospel and the joy of working for His Kingdom. As with Paul’s imprisonment, God has already worked it for good and eternal benefit. Praise Him!

So, on behalf and Dave and BeckyLynn Black, Thank you for your prayers and please continue to pray for his recovery!

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