a conceptualization of ministry

I conceived the image below from several conversations I've had recently about holistic ministry.  The first of these was the whole process of preparing for, teaching, and then responding to students on the topic of worship at Bethany Bible School earlier this month.  Second, the first rough sketch of this image came to me yesterday while discussing experiences of Charismatic churches with Joanna Epp, a young woman from North America who is completing one year with Mennonite Mission Network's Radical Journey program.  Third, the chart reflects conversations I've had with biblical texts, most notably Matthew 4:23-25, going back as far as two years ago.

The Matthew text offers us a threefold description of Jesus' ministry--"teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease among the people" (4:23).  I have suggested that the second of this trio--"proclaiming the good news of the kingdom"--is the overarching concept for the other two.  In other words, "teaching" and "healing" are two primary expressions of communicating or "proclaiming" the kingdom of God.

This understanding of Matthew 4:23 fits well with Paul's twofold description of ministry in Colossians 3:12-17.  In that passage, Paul seems to divide our Christian labor into two halves--that which is done by "word" and that which is done by "work" or "deed" (see my previous post).  It is not hard to see how these--"word and work"--correspond respectively to the "teaching and healing" of Matthew 4:23.  If that is so, then what is the equivalent to Matthew's "proclaiming the kingdom" in Colossians 3?  I suggest below that it is the church's imperative to "clothe" itself with the Christ-like virtues which may be summed up as love.  When we see this, we are very near to what Paul said elsewhere--that "the kingdom of God is justice and peace and joy in the Holy Spirit", or that "the Spirit" is "love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control" (Rom 14:17; Gal 5:22-23; compare also with Col 3:12).

Finally, the two parts of Christian work which together comprise a complete witness to "the kingdom of our Lord and of his Christ" (Rev 11:15) may be found in Acts 6:1-6.  Because the apostles, consumed with teaching the "word of God", needed help in fulfilling the ministry of Christ, the church selected seven "deacons" to oversee the "daily distribution of food" to those in need.

The various descriptions of ministry from these three texts should be visible in the chart below.

The chart is not exhaustive.  It does not include every activity of ministry "in the name of the Lord Jesus" but paints broad contours which are intended to guide the ministry which God has entrusted to the church.  I notice, for example, that prayer is missing from the chart, though prayer should infuse every act of ministry.  The chart might be used to evaluate the ministry of your particular congregation.  Does your church exhibit a healthy balance between ministries of word and ministries of work?  If so, it is likely that Christ is present in the Spirit and the kingdom of God is visible in your witness.

-Joe

our twofold worship

Last Friday I taught on the topic of worship at Bethany Bible School, taking as my primary text Colossians 3:12-17.

I needed some fresh insight on worship, and so I selected one text to see what it might suggest about worship.  I did not want to start with my own thoughts on the subject and then find texts to support my pre-existing ideas.  Rather, I wanted a theology of worship to rise from the text.

Of course, even my selection of a starting point showed a pre-existing bias.  I chose a text which I guessed had something to do with worship.  The reason I chose Colossians, then, is its line about "singing psalms, hymns, and spiritual songs with gratitude in your hearts to God" (3:16).  In other words, I chose the text for its mention of a common feature of the worship service, namely singing.  But by paying closer attention to the broader context for such singing, I was to discover a much larger context for worship than as defined as what most congregations do on Sundays mornings.

Near the heart of the text lie two parallel statements which use the name of "Christ" (at least this is the case in the NRSV).  These are:

"Let the peace of Christ rule in your hearts" (3:15).

"Let the word of Christ dwell in you richly" (3:16).

These frame a very simple sentence, "And be thankful" (3:15).

If we add the three statements together, we find something virtually equivalent to the summary statement with which Paul ends this text.  As the first statement speaks of the "peace of Christ", the second "the word of Christ", and the middle statement thankfulness, so 3:17 declares,

"And whatever you do, in word or work ("deed" NRSV), do everything in the name of the Lord Jesus, giving thanks to God the Father through him."

If we begin to group like with like, we see that the closing sentence has in common with the cumulative central triplet a focus on "the word".  As there is the "word of Christ" (3:15), so there is "the word" (3:17) which is one of two things which the church in Colossae might "do".  Continuing with exact matches, both the conclusion and the triplet speak of "thanksgiving", whether it is the imperative "be thankful" (3:15) or "giving thanks to God the Father through [the Lord Jesus]" (3:17).

Moving beyond exact matches to like ideas, we see, by implication, that if the "word of Christ" (3:16) finds an exact match with "the word" which the Colossians might "do" (3:17), then that which is parallel to each of these two must also go together.  Thus, if "the peace of Christ" (3:15) is parallel to "the word of Christ" (3:16), and if "the word of Christ" finds its exact match in the "word" which is done (3:17), then "the peace of Christ" must refer to that which accompanies the "word" in 3:17--the "work" which the Colossians might do "in the name of the Lord Jesus".

Thus, if it is fair to say that this text has something to do with worship (a word, admittedly, which does not appear in the text), then Paul is saying that true worship is essentially thanksgiving to God in the name of the Lord Jesus, and that that worship has two basic parts: "word" and "work".

Seen in this way, Colossians 3:12-17 itself may be divided into two halves, the first pertaining to worship as "work" and the second pertaining to worship as "word", before culminating in the one-sentence conclusion which ties these themes together.  Indeed, the first half, ending with "the peace of Christ" in 3:15, pertains to "works" which can be done even without words.  "Clothe yourselves", the text begins, with "compassion, kindness, humility, meekness, and patience" (3:12), over which "love" is put on as a garment which "completes" the outfit (the Greek of 3:14 calls love "a bond of completion").  Between these virtues of "work" is "forgiveness", literally, "generosity of spirit", which has the same root in Greek, charis, which is elsewhere translated as "thanksgiving" ("thankful", "gratitude", etc) and appears no less than five times in the text.  All of these find their natural conclusion in "the peace of Christ" which is to "rule in [the Colossians'] hearts", in the "one body" called the church "to which [they] were called" (3:15).  "The peace of Christ", closing out the first half of 3:12-17 (3:12-15), is the final state of a community which practices these works of love toward one another.

Of course, it is not as if any of these "works" must be done without "words", as if "words" somehow did not enhance the expression of, for example, the practice of forgiveness.  In all likelihood, quite the contrary is true.  It is just to say that, according to the text, there is in life a distinction between worship (or ministry or service) as "work" and worship as "word".

The text itself reflects this distinction, for, separated only by the command to "be thankful" (3:15), it moves from speaking of ministries of "work" to ministries of "word".  It moves from one summary statement--"let the peace of Christ rule"--to its introductory counterpart--"let the word of Christ dwell".  The switch to "the word of Christ" ensues in an unbroken litany of activities which are done principally with one's voice.  The text begins to speak of "teaching and admonishing one another in all wisdom" and "singing psalms, hymns, and spiritual songs to God" (3:16).  Teaching, admonishing, singing--these are things done with "the word".

And then it is there--after all is said and done--that Paul says, "whatever you do, in word or work, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (3:17).

In contemporary discussions of "holistic" ministry, mission, or service, distinctions are sometimes maligned.  Concerns that distinctions lend themselves to undue prioritizing of work over word or word over work call into question whether we should think in so-called "dualisms" at all.  Yet having distinctions, giving names to things we experience to be true of life, can help us to identify those particular gifts which God has entrusted to us and others for the work of ministry "in the name of the Lord Jesus".  Distinctions can set our sights and focus our energies on that which God has called us to do, "whether by word or work".

-Joe

the forbearance of God

As I prepared to teach the Gospel of Luke at our May conference of Bethany Bible School, and then as we marked Ascension and Pentecost in the last weeks, I was struck by the significance of the city of Jerusalem in the text. Indeed, as I mentioned in my last entry, the word "Jerusalem" occurs 30 times in 24 chapters in Luke, compared with 10/16 and 12/28 in Mark and Matthew respectively. Fittingly, Jerusalem is central to Luke's accounts of the ascension in the gospel and its sequel, the book of Acts. As it says, Jesus "ordered [the apostles] not to leave Jerusalem" after his ascension into heaven, "but to wait there for the promise of the Father" (Acts 1:4). Staying, or waiting in Jerusalem was the prerequisite for the disciples' reception of the Holy Spirit (Acts 2).

Why was it necessary for the disciples to wait in Jerusalem? We might simply answer that the disciples were still struggling with their fear of the authorities ("fear of the Jews" as John put it, 20:19) and therefore could not--apart from a miracle--have begun any ministry in Jesus' name. Still we must ask, why Jerusalem? Matthew's gospel, for example, closes in Galilee. It is from there--indeed from "the mountain to which Jesus had directed them" (28:16)--that Jesus gives the apostles directions for an upcoming ministry to "all nations." To summarize:

In Matthew, the disciples' ministry to "all nations" under the "authority" of Jesus departs from Galilee; in Luke, the disciples' ministry, eventuating in "all nations" or "to the ends of the earth" (Lk. 24:47; Acts 1:8), in the "power" of the Holy Spirit "begin[s] from Jerusalem" (Acts 1:8; Lk. 24:47).

To all nations. Power of God (Jesus, Holy Spirit). Place of Departure.

These are the common ingredients. The difference is in the place of departure. Matthew assumes that power was conferred on the mount of ascension. Luke emphasizes that power was conferred in Jerusalem. So the question remains: Why Jerusalem? Why has Luke bequeathed to us, his readers, the Jerusalem part of the narrative? What are we to understand?

My working hypothesis is that Luke, via Jerusalem, is emphasizing the long-suffering of God. Jerusalem, the religious center of Israel's faith, the location of the house of God, must be given every last chance to "recognize the time of [its] visitation from God" (Lk. 19:44). Jerusalem, the embodiment of the Jewish people, must be given every opportunity to acknowledge Jesus as its own anointed "Leader and Savior" (Acts 5:31). It is only then, after God has extended every chance, fulfilled every promise to his people, that God can turn his face to the nations. Not without suffering does God turn away from those whom he called. Even beyond the cross, the place of God's suffering for his own, is God found extending his mercy to Jerusalem. The resurrection, ascension, Pentecost, the apostolic ministry bring a second chance--a third, a fourth, a fifth. The apostles preach first, again, "in Jerusalem"--then Judea, Samaria, and the ends of the earth (Acts 1:8). In fact, even when Paul, God's "chosen instrument to bring his name before Gentiles and kings" (Acts 9:15), ventures throughout the earth preaching the good news of Jesus Christ, he goes first to the Jewish houses of worship. After, in various cases, some Jews reject his message (while others welcome it) and Paul vows "from now on only to go to the Gentiles," he nonetheless returns to the synagogues; Paul cannot give up on his brethren. Indeed, the last picture of Paul's life is of him trying to convince the Jews in Rome about Jesus. So ends Luke's narrative, the story of God's promises extended to the nations--but always, forever, with reference and with concern, for the Jews (Acts 13:46, 14:1, 17:1-2, 17, 18:5-11, 8-10, 28:17ff.).

If this message is for God's first chosen, those whom he first called to be his witnesses upon the earth, it is also for his second chosen--for whomever, from every nation, tribe, and language, has chosen to live by the faith of God's Messiah. Not without suffering does God abandon his wayward people. Patiently God persists, "not wanting any to perish but all to come to repentance" (1 Pt. 3:9, 15).

-Joe