Christians giving to other Christians who are traveling from place to place
This is the fourth post in my series on Christians and giving from the perspective of Scripture. (See the introduction post here.) I’ve already stated that giving directly to those in need is the most prevalent method of giving by Christians in the New Testament (either by example or instruction). There are also a few examples of Christians giving indirectly to people who are in need.
Similarly, there are a few examples and exhortations in Scripture of Christians giving to those who are traveling from place to place. These traveling (or itinerant) believers may be apostles, or prophets, or evangelists, or perhaps gifted for some other type of service. The common fact for this type of giving is that the recipients are traveling away from home, and they do not intend to stay in one place.
Of course, Paul is the quintessential example of the itinerant servant in Scripture. It is not surprising, then, that there are many example of him receiving help from other believers. This passage from Philippians is a famous example:
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13I can do all things through him who strengthens me. Yet it was kind of you to share my trouble. (Philippians 4:10-14 ESV)
Receiving support from others seems to be a right of itinerant believers. Paul discusses this right in 1 Corinthians 9. This is also the passage where Paul says that he refuses to exercise that right among the people where he is currently working. (Paul accepts money from believers in other locations, but there are no examples of instances in which he accepted support from believers in the location where he is currently serving.) This passage also indicates that there are others (besides Paul and Barnabas) who are traveling from place to place. (See 1 Corinthians 9:4-6.)
Similarly, there are exhortations and instructions in other letters in which believers are encouraged to support other Christians who are traveling through their area. Another famous itinerant support passage is found in 3 John:
Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8Therefore we ought to support people like these, that we may be fellow workers for the truth. (3 John 5-8 ESV)
In fact, John later tells Gaius (the recipient of the letter) that he should not follow Diotrephes’ example, partly because Diotrephes refuses to help Christians who are traveling through their area and even attempts to stop others from helping itinerant servants.
Furthermore, the many instructions about practicing hospitality are primarily focused on helping traveling strangers. (For example, see Romans 12:13 and Hebrews 13:2.) There is even a special verb for “sending with hospitality” that is used in several passages. (For example, see Acts 15:3, 2 Corinthians 1:16, and Titus 3:13.)
Again, the important aspects of this kind of giving is that it was offered to people who were traveling from place to place. It seems that as long as the servants were traveling, believers would help them. When they settled down, there is less evidence that the support continued, at least at the same level.
What would you add to this discussion of Christians giving to those itinerant servants who are traveling from place to place?
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Giving and the Church in Scripture Series:
1) Introduction
2) Christians giving directly to others because of need
3) Christians giving indirectly to others because of need
4) Christians giving to other Christians who are traveling from place to place
5) Christians giving to other Christians in response to some service
Christians giving indirectly to others because of need
This is the third post in my series on Christians and giving from the perspective of Scripture. (See the introduction post here.) I’ve already stated that giving directly to those in need is the most prevalent method of giving by Christians in the New Testament (either by example or instruction).
However, there are a few examples in Scripture of Christians giving indirectly to others because of need. But there are some common aspects of this type of giving in Scripture that is often missing when Christians give today.
First, as with the first type of giving, there are two primary aspects to this type of giving as found in Scripture: 1) someone is giving to someone else through a third party (an intermediary), and 2) the item given is needed by the person receiving it.
Here are two examples of this type of giving:
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)
Now in these days prophets came down from Jerusalem to Antioch. And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius). So the disciples determined, everyone according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul. (Acts 11:27-30 ESV)
In both of these examples, there is a clear need, and the people give specifically to meet those needs. However, instead of giving directly to those in need, they give through someone else – the apostles in the account in Acts 4 and through Barnabas and Saul in the account in Acts 11.
There is another example of Christians giving indirectly to those who are in need in Paul’s letters. Several times Paul mentions that he and others are collecting money to help believers in Jerusalem who are facing another famine, and he encourages his readers to help out their brothers and sisters in Judea.
Here are a few examples where Paul mentions this collection:
Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me. (1 Corinthians 16:1-4 ESV)
We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. For they gave according to their means, as I can testify, and beyond their means, of their own free will, begging us earnestly for the favor of taking part in the relief of the saints – and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us. (2 Corinthians 8:1-5 ESV)
So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not as an exaction. The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver. (2 Corinthians 9:5-7 ESV)
(In fact, the entirety of 2 Corinthians 8-9 concerns this collection.)
Furthermore, according to Luke, Paul mentions this collection (and giving the money to believers in Jerusalem) when talking to the Roman governor Felix:
Now after several years I [Paul] came to bring alms to my nation and to present offerings. (Acts 24:17 ESV)
Again, in these cases, the people were giving to those who were in need, although they were giving it through others – that is, other people were responsible for delivering the help to those who were actually in need. (However, in the case of Paul’s collection, Paul did invite people from each city to accompany him. So, that was actually a mixed case of both direct and indirect giving.)
Indirect giving is probably the most prevalent type of giving among Christians today – at least, among Christians in the Western world. However, in the examples from Scripture, even though the people were giving indirectly, they knew that the money was being used to support people in need. This is different than most of the giving done through churches and ministries today.
(It is interesting that many of the passages of Scripture that are applied to encourage Christians to give to churches and organizations today are found in the Scripture mentioned above.)
What would you add to this discussion of Christians giving indirectly to those who are in need through a third party?
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Giving and the Church in Scripture Series:
1) Introduction
2) Christians giving directly to others because of need
3) Christians giving indirectly to others because of need
4) Christians giving to other Christians who are traveling from place to place
5) Christians giving to other Christians in response to some service
Christians giving directly to others because of need
This is the second post in my series on Christians and giving from the perspective of Scripture. (See the introduction post here.)
There are two primary aspects to this type of giving as found in Scripture: 1) someone is giving directly to someone else, and 2) the item given is needed by the person receiving it. This is the most prevalent type of giving found in the New Testament. (If Scripture is an example of us to learn from – and I think I read that somewhere in Scripture itself – then this probably means that our primary method of giving should be to give directly to someone who is in need.)
There are so many passages of Scripture that model or command this type of giving that I can only highlight a few. For example, this is the method of giving that Jesus praises when contrasting the “righteous/sheep” to the “unrighteous/goats” in Matthew 25:31-46. Similarly, after the Holy Spirit indwells believers on the day of Pentecost, this is one type of giving exemplified in their community when “they were selling their possessions and belongings and distributing the proceeds to all as any had need.” (Acts 2:45)
In each case, the believer has something that someone else needs. The person needs this for life and survival. The believer – that is, the one who is following Jesus – provides what is needed directly to the person who has the need.
There are two passages in the general epistles which uses a very similar story of giving directly to someone who has need. Those passages are in James and 1 John:
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. (James 2:14-17 ESV)
By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 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? Little children, let us not love in word or talk but in deed and in truth. (1 John 3:16-18 ESV)
Interestingly, James writes that a person who refuses to give directly to someone in need demonstrates a lack of faith (or a dead faith), while John writes that that person demonstrates a lack of love (love of God or love of others). But, this should not surprised us since love and faith are often interwoven in Scriptures.
This passages primarily demonstrate that believers should give to other brothers and sisters in Christ who are in need. However, several statements made by Jesus indicate that similar concern and giving should be practiced towards those who are not believers. (For example, see Matthew 5:43-37.) The Parable of the Good Samaritan in Luke 10:25-37 also seems to demonstrate that our neighbor – that is, the recipient of our love – should include those who do not have the same beliefs as us. Finally, in Galatians 6:10, Paul instructs his reads to do good to all, though he does focus on other believes in that particular passage.
Thus, when we think about Christians giving in Scripture, the primary method of giving is directly to those who are in need. This type and method of giving is the most prevalent (wide-spread) in Scripture and so should probably be the method most practiced by Christians today.
What would you add to this discussion of Christians giving directly to those who are in need?
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Giving and the Church in Scripture Series:
1) Introduction
2) Christians giving directly to others because of need
3) Christians giving indirectly to others because of need
4) Christians giving to other Christians who are traveling from place to place
5) Christians giving to other Christians in response to some service
Giving and the Church in Scripture
I haven’t written much about giving from the perspective of Christians, the church, or Scripture. This is one of those topics that provokes passionate responses on all sides of the issues. So, I’m going to take a “slow and easy” approach to the topic.
To begin, we should admit that giving (or tithing or offering or whatever you want to call it) is a pervasive issue among many in the church. Most of the mail or email that I get from Christians that I do not know personally is requesting monetary support of some kind. And, we’ve all heard the someone say they will “never attend another church service” because they only want money (or they’re always asking for money).
It appears to many (and often to me) that the church runs on money, and that the main mission of the church is to raise money. (There is even a church in our town that has a “yard sale” at least once per month.) Last week, when we went to the NC State Fair, I lost count of the number of food stands that were run by churches attempting to raise money. (I heard an interview in which one of those church members said the state fair was their primary way to raise money.)
When you read through the Gospels, you find that Jesus said quite a bit about money. However, it seems that Jesus primarily spoke about personal use of money or relying on money instead of God. Similarly, we find Paul writing about money a few times, as well. Paul writes about money for many different reasons.
But, what does Scripture (the New Testament in particular) say specifically in relation to the church and money? I’m going to broaden the question a little: What does the New Testament teach in relation to Christians and giving to others?
I use “giving” instead of money because often in Scripture we find other things (besides money) being given to others. If we limit the question to only money, we would have very few passages to consider. However, when we expand the question to include other ways that Christians gave to others in Scripture, we find several additional episodes.
In the study, I’ve divided the various instances of giving into four different groupings: 1) Christians giving directly to others because of need, 2) Christians giving indirectly to others because of need, 3) Christians giving to other Christians traveling from place to place, and 4) Christians giving to other Christians in response to some service.
I plan to cover each of these “groupings” in a separate blog post. I think it interesting to find many of the “proof texts” used today are actually applied to different types of giving in the New Testament – types of giving that might not be “acceptable” to those using the “proof texts” today.
I’m looking forward to reading your thoughts and insights as I study this topic. Do you have any comments on this introduction, or on the four categories that I’m using in this study?
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Giving and the Church in Scripture Series:
1) Introduction
2) Christians giving directly to others because of need
3) Christians giving indirectly to others because of need
4) Christians giving to other Christians who are traveling from place to place
5) Christians giving to other Christians in response to some service
And you will be my witnesses
After his resurrection and just before he ascended into heaven, Jesus told the eleven remaining apostles (and perhaps others, such as the 120?), “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8 ESV) Jesus made similar statements at other times and to other people before his ascension. At one, according to Paul, Jesus spent time with over 500 people. (1 Corinthians 15:6)
In this post, I want to consider Jesus’ statement, “You will be my witnesses…” While people often focus on the geographical statements of “in Jerusalem and in all Judea and Samaria and to the end of the earth,” I would like to examine the idea of being Jesus’ witnesses.
While the word translated “witness” eventually came to mean “martyr” (i.e., someone who is killed because of their beliefs), it didn’t not have this meaning when Luke wrote the book of Acts. Instead, a “witness” is someone who attests to something. It is similar to a courtroom “witness” today, but the legal implications are not necessary.
There two questions that I would like to consider:
First, does Jesus’ statement (really, a command), “You will be my witnesses,” only apply to those who heard him, or does it apply to disciples of Jesus today?
If we look at the examples and incidences in the Book of Acts and in other writings of the New Testament, it seems that others (besides the original eleven, 120, or even 500) understood themselves to be “witnesses” of Jesus Christ.
For example, consider this passage from the Book of Acts:
And Paul and Barnabas spoke out boldly [to Jews in Antioch of Pisidia], saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, “I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.” And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. And the word of the Lord was spreading throughout the whole region. (Acts 13:46-49 ESV)
As a result of the Gentiles “rejoicing and glorifying the word of the Lord,” the word of the Lord began spreading throughout the region around Antioch in Pisidia. The work of all disciples as witnesses to Jesus Christ is made even more apparent by Paul in his letter to the church in Thessaloniki:
And you [the believers in Thessaloniki] became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. (1 Thessalonians 1:6-8 ESV)
Again, we see that both the word of the Lord and the faith of the Thessalonians had “sounded forth” through the region around their city. So, at least from these two passages, it seems that other believers (beyond the original eleven, 120, or even 500) considered their role to include being witnesses of Jesus Christ.
The second question is this: what does it mean to be a “witness” of Jesus Christ today?
In Scripture, we see several different examples of disciples of Jesus Christ being his witnesses. The different people “witness” about Jesus Christ in different ways. I think we should expect differences today as well.
But, what are some of those different ways that followers of Jesus Christ can be his witness today? I’d love to hear your thoughts on that question. (And, if you want to discuss the first question, feel free to do that as well.)
Paul, Athens, and Culture
As we continue to study through the Book of Acts with the church, we’ve come to chapter 17. After Paul, Silas, and Timothy (and perhaps others) left Philippi, they traveled through several other cities in Macedonia until they reached Thessalonica. (Acts 17:1) As was their habit, they spent several weeks proclaiming the good news of Jesus Christ among the Jews in Thessalonica. (Acts 17:2-3) When the Jews began persecuting them, they moved on to Berea. (Acts 17:10)
In Berea, Paul and the team again began proclaiming the gospel among the Jews. According to Luke, the Jews in Berea checked what they were being told by studying the Hebrew Scriptures (i.e., the Old Testament – probably the Greek version known as the Septuagint or LXX). (Acts 17:10-11) Eventually, Jews from Thessalonica followed Paul, Silas, and Timothy and caused them trouble again. (Acts 17:13)
Some of the believers from Berea (brand new believers, by the way), then helped Paul travel to the coast and then sail to Athens. (Acts 17:14) Contrary to his normal pattern, Paul remained in Athens alone and proclaimed the gospel by himself.
As many, many, many (almost everyone) who study this passage point out, Paul interacted with Greek culture while he is in Athens. When Paul was among Jews (as in the synagogues in Thessalonica and Berea, and probably in the synagogues of Athens – Acts 17:17), he begins his proclamation of the good news of Jesus Christ from Scripture. But, in the marketplace and the Areopagus (Mars Hill) in Athens, Paul does not begin with Scripture. He begins with culture.
Now, Luke tells us that Paul is distressed or troubled by what he sees among the Athenian society, particularly the idols. (Acts 17:16) That means that Paul did not agree with what he saw going on. He did not agree with the many idols, gods, and temples that attracted the worship of the Greek populace.
But, when Paul interacted with the Greeks, he did not begin with his disagreements. He did not begin by telling them they were wrong, and pointing out their errors. (Although, like I said, he certainly believed they were wrong and that they were in error.)
Instead, Paul took a cultural aspect (an idol to an unknown god) and used it in a positive manner. Obviously, the Greeks did not understand the “idol to an unknown god” in the same way that Paul used it. But, Paul was able to take that aspect of culture and proceed in a positive direction to help the Athenians begin to understand his “new teaching.” (Acts 17:19)
Further, while Paul certainly used scriptural allusions and imagery in his speech to the Areopagus, he did not make an argument from Scripture. He even quoted some (two?) Greek poets in Acts 17:28. Once again, Paul did not quote these poets to point out where the culture was wrong. Instead, he used them in a positive sense. Certainly, Paul did not mean the same thing that those poets meant, but he was able to build on their words instead of beginning by tearing them apart.
Paul’s presentation was not a complete proclamation of the good news of Jesus Christ. He did end with the resurrection of Jesus, which caused quite a commotion (and division), as it almost always does. How could Paul be happy with such a cultural-based and simple presentation of the good news among people who were accustomed to very rational, logical, and philosophical arguments?
While we don’t know the answer to the question, the results of Paul’s speech may help us. You see, some were interested in hearing more from Paul. And, of those who wanted to hear more, some became believers. (Acts 17:32-34)
When we interact with culture – and we must – do we try to start with Scripture when the people we’re talking with do not trust Scripture or have little understanding of Scripture? When we interact with culture, do we begin by tearing it apart, or do we look for positive ways to use culture (song lyrics, books, art, etc.)? Do we think we fail if we don’t completely proclaim the gospel, or are we satisfied offering a glimpse at the good news and then continuing with those who show interest?
What else can we learn from Paul’s visit to Athens?
Lecture Notes: The Church by Example in the Book of Acts
Last week, I had the opportunity to teach on the Book of Acts for Dave Black’s New Testament class. Several people have asked me about sharing my lecture notes.
In fact, I rarely use lecture notes, per se, and I didn’t use notes this time. I often use an outline that includes quotes from books that I want to share during the class. Plus, this class was intended to be interactive. So, while I guided the discussion, I asked for and received alot of input from the students as well.
However, I will share the outline that I used.
Since my goal was to show the church as both “gathered” and “sent” in the book of Acts, I used quotes from a book that argues that the Anabaptists saw the church in the same way. (This does not meant that ONLY the Anabaptists (historically) saw the church in this way.)
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The Church by Example in the Book of Acts
Introduction
Greek name: Πράξεις τῶν Ἀποστόλων (activities/practices/actions of the apostles)
(Used as early as Irenaeus who died in 202 AD.)
But, according to Acts 1:1, the book describes the continuing actions and teachings of Jesus Christ.
However, it’s true that the book describes what Jesus Christ continues to do and to teach THROUGH his followers, both those who are apostles and those who are not apostles.
The book is primarily narrative, like the gospels, although the genre is somewhat different than the gospel genre because it does not focus on one person.
Of course, most of the Old Testament was written as narrative, and Paul tells us that it was written down for our instruction. We are to learn from narrative Scriptures.
What does the Book of Acts illustrate for us that we can learn from?
Let’s begin with the title: Acts. The early believer saw this book as an example of the actions taken by Jesus Christ (via his Spirit) through the children of God.
What actions do we see illustrated in Acts?
I’m going to divide the actions into two groups: 1) those related to being “sent” by God, and 2) those related to be “gathered” by God.
For many, many years, the church has recognized (at times) its dual nature of both being sent by God and being gathered by God. Today, these joined ideas are expressed in buzzwords such as “Missional Community.” But, for the early church, living as a community taking part in God’s mission daily was not simply a buzzword… it was a way of life. For many today, phrases such as “Missional Community” are more than buzzwords; they also describe the way of life in Christ.
Through the centuries, other groups of Christians have recognized that they were both “sent” by God and “gathered” by God.
The Anabaptist View of the Church by Franklin Hamlin Littell:
The dominant theme in the thinking of the main-line Anabaptists was the recovery of the life and virtue of the Early Church. The ordinances which had characterized the True Church (die rechte Kirche) in that Heroic Age were to be made a program for thoroughgoing reformation. The Reformers were not willing to make so radical a break from the past, but those whose key concept was restitutio rather than reformatio were determined to erase what they considered the shame of centuries and to recapitulate the purified church life of the Golden Age of faith. (pg 79)
(From Peter Ridemann – 1506-1556):
Therefore, such a people, community, assembly, or church is gathered and led together by the Holy Spirit, which from this point forward rules, controls and orders everything in them…
The children of God… become his children through the unifying Spirit. Thus, it is evident that the church is gathered together by the Holy Spirit: also that they have their existence and are kept in existence by him, and that there is no other church apart from that which the Holy Spirit builds and gathers.
Littell:
Not only was a new historical significance given to the Great Commission, but its application was made relevant to the life of the ordinary layman. The missionary mandate was no longer the prerogative of special orders or selected professionals. The layman was no longer limited to remaining obediently in his appointed place and status. The Commission applied to the most simple believer and claimed him as an evangelist. (pg 113)
A Sent Church
a going church
– Acts 8:4-5 (Philip), Acts 11:19-21, Acts 15:36-41, Acts 16:1 (Timothy), Acts 20:1-6
a sending church
– Acts 8:14, Acts 11:22-24, Acts 13:1-4, Acts 15 (many occurrences),
a proclaiming church
– Acts 2:14ff (Peter), Acts 3:12-15, Acts 7:2 (Stephen), Acts 8:5 (Philip), Acts 9:20 (Paul immediately after being saved), Acts 13:16ff (Paul), Acts 14:12-17 (Paul)
a growing/expanding/increasing church
– Acts 2:47, Acts 4:1-4, Acts 6:7 (just before Stephen), Acts 9:31 (after Paul’s conversion), Acts 11:19-21 (Antioch – Gentiles), Acts 16:4-5, Acts 19:20 (Ephesus)
A Gathered Church
a gathering church
– Acts 2:46-47, Acts 12:12 (17) (gathered for prayer), Acts 14:25-28, Acts 15:30-31, Acts 20:7
a teaching church
– Acts 11:25-26 (Paul/Barnabas in Antioch), Acts 15:1, Acts 15:30-35, Acts 18:24-26 (Aquila/Prisca w/ Apollos), Acts 19:8-9, Acts 20:7-12
a sharing/serving church
– Acts 2:44-45, Acts 4:32-37, Acts 11:27-30, Acts 28:8-10, Acts 28:14
an eating church (hospitality)
– Acts 2:46, Acts 10:48 (Cornelius), Acts 11:1-3, Acts 16:15 (Lydia), Acts 16:32-34, Acts 20:7
Both Sent and Gathered Church
a praying church (often with fasting)
– Acts 4:24-31, Acts 10:9 (Peter praying alone), Acts 14:21-23, Acts 20:36-38 (Ephesus elders)
a following church
– Acts 16:6-8
a suffering church
– Acts 8:1
He [Paul] lived there [under house arrest in Rome] two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. Acts 28:30-31
Conclusion
– The church in Acts made mistakes
– But, they managed to maintain their focus on mission and community in spite of suffering by constantly and continuously following the Holy Spirit.
What happened to the Anabaptists?
So, what happened? Why did the evangelical fervor of those early Anabaptists lessen over time? Littell suggests two reasons: 1) They forgot that the Holy Spirit had gathered them together and separated them from the world, or 2) They forgot that the Holy Spirit had sent them into the world. Some groups seemed to lose their desire to follow the “life and virtue of the Early Church”, while others desired to completely isolate themselves from unbelievers and lost their “missionary mandate.”
Missional Community: Those gathered by God and sent by God
Len at “NextReformation” has written a very good post called “rhythms of community life.”
The post begins with the phrase “Missional Community,” and throughout the post Len describes what it means to be a missional community. In fact, he puts the terms and the people’s identity in the very nature of God: “[I]n God’s very essence he is a loving community on a mission. As redeemed people in His image, we mirror His life together.”
While I don’t like to use buzzwords regularly, I do like the term “missional” (and other terms that I use occasionally). But, I try to make sure that they don’t become buzzwords that I just talk about but actual descriptions of my own way of life.
Here is part of Len’s post:
Neither mission nor community has priority; neither can exist without the other. Mission and community intertwine like the strands of DNA. We are a community because we share a common purpose — a mission that began when God sent Jesus. We are a mission because the reality of the Spirit in our common life generates an overflow of love…
In these times, when the church has been in a settled state for so long, we are more likely to have forgotten our mission and to be inward focused rather than outward focused. “Community” has become an idol for some, even though the rich qualities of community life are quickly lost when we lose our sense of common purpose. Where young leaders may make mission an idol, in too many places God’s mission in the world is taught, but not practiced.
There are many other very good parts of Len’s post. He quotes a book that I need to add to my reading list.
As I read this, I realized how much of what Len was writing paralleled by own concept of the church being those gathered by God and those sent by God. We are both. We become unhealthy when one or the other is neglected. Like Len says, today it seems that mission (sent) is neglected more than community (gathered).
In Christ, we are both: missional (sent) and community (gathered).
Motivated to missions because of duty, expectations, or something else
Felicity at “Simply Church” has written another good (and short) post called “Motivated for mission.”
She begins with what Matthew records as Jesus’ final exhortation to his followers in Matthew 28:19-20. Jesus told them to “Go and make disciples…”
In response, Felicity makes the following statement:
We can follow his instructions out of duty, obedience, or even the expectations of others.
I thought about this statement a couple of days ago when I heard some students discussing a recent sermon delivered in chapel. One of the students said, “If so-and-so’s sermon doesn’t convince you to go overseas, then nothing will.”
Now, I’m sure the student’s statement was hyperbole, and he doesn’t really believe exactly what he said.
But, it did cause me to think about motivation, especially motivation to “go and make disciples.”
What do you think? Are duty, obedience, or the expectations of others the proper reasons for following Jesus’ instructions (either the great commission or anything else)? If not, then what is the right motivation? How do we help motivate people, or do we?
Do you ever wonder how you can serve your co-workers?
I read and write alot about being “missional,” which to me means living out the gospel every day in every situation with whoever God brings into my life through the power of the Holy Spirit.
But, sometimes, I get stuck. I know what I want to do, but – like Paul – I often don’t do it. So, when I read a post that is helpful in reminding me how to serve people, I like to share it.
Bill at “Provocative Church” has written one such post called “30 Simple Ways to to be Missional in Your Workplace.”
Actually, the post includes a list of 15 items that Bill found on another site. But, he also gives a link to the full list of 30 items. Here are a few:
1. Instead of eating lunch alone, intentionally eat with other co-workers and learn their story.
3. Make it a daily priority to speak or write encouragement when someone does good work.
7. Have your missional community/small group bring lunch to your workplace once a month.
15. Start a regular lunch out with co-workers (don’t be selective on the invites).
I love these kinds of lists. They are not groundbreaking, and, for many, they are obvious. But, for people who do not have a good model of serving others, this kind of thing can be very helpful.
Of course, the point of all of these items is to build relationships with the people we work with… relationships beyond the typical work experience.