Man-made or (super)Natural Community
Last week, while we were on vacation in the mountains of North Carolina, we had several opportunities to spend some time at a few waterfalls in the area. We enjoyed stopping by the side of the road and walking the trails to the falls. Usually we only had to walk a few yards into the woods to find the waterfall.
We saw small waterfalls that were only a few feet high, and we saw Whitewater Falls which claims to be the highest waterfall in the eastern United States. We saw cascade falls, tiered falls, and plunge falls. We even saw one fall that was called a “sliding rock” with swimming holes at the top and bottom, although Jeremy and Miranda said the water was too cold for swimming.
All of the waterfalls were different and all of them were very beautiful in their own way. We enjoyed the natural beauty of the water, the sound of the water cascading over rocks or falling into a pool below, and the deep green of the woods around the waterfalls.
However, there was one waterfall did we did not enjoy. In fact, once we stopped to look at the waterfall, we only stayed for a few seconds. Why? The waterfall was not natural. It was a man-made fall. Yes, there was water cascading down over rocks, but above there was an earthen dam that controlled the flow of water. We could immediately tell that there was something different about this fall. Even though it had all the proper ingredients – water, rocks, sound, woods – it was not the same. This waterfall was contrived… controlled… man-made. It was not a real waterfall.
As I have been thinking about these waterfalls, especially in relation to the man-made waterfall, I wonder if our churches are similar. Could it be that many of us are not experiencing real Spirit-created community, but instead are we experiencing something that is contrived, controlled, and man-made?
I’m thinking specifically about alot of “small groups” of people who are placed together because of age, interests, etc. Placing people together does not create community, although it could certainly allow God opportunities to create community. The question is, are we trying to create something, or are we allowing God to create the community. If we are allowing God to create the community, are we giving him complete control, or are we setting limits for him. The more we become involved in trying to create community, the more contrived, controlled, and man-made it will become. It will not be a community that finds their identity in Christ and shares fellowship in the Spirit. Instead, it will be a group of people who find their identity in a certain person, location, time, etc.
I’m sure that the people who created the waterfall wanted to make something that was just as beautiful as the natural waterfalls around the area. In the same way, the people who try to create community themselves are trying to create something wonderful, something necessary. Probably, in many cases, they are trying to create a community because they have experienced and lived in a Spirit-created community. But, man cannot create something that only God can create. We can create something close – something that looks right – something that feels right at times – but it remains contrived, controlled, and man-made.
A Theology of the Ascension
We often hear about the importance of the crucifixion and the resurrection in developing our understanding of God – our theology. But, what about the ascension? The ascension – Jesus being taken up into heaven after his resurrection – is narrated in Mark 16:19, Luke 24:51, and Acts 1:9-11. In the same passage, Mark also mentions that Jesus is seated at the right of the Father, often called the station of Jesus.
But, what does the ascension do for our theology? We know about the importance of the crucifixion and the resurrection. Is the ascension important for us today? There are a few passages that demonstrate the importance of the ascension.
First, consider John 16:7 –
Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. (John 16:7 ESV)
According to this passage, the Holy Spirit came to us because of the ascension of Jesus. If he had not ascended, the Holy Spirit would not have come.
Next, consider Ephesians 1:18-20 –
…that you may know… what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places… (Ephesians 1:18-20 ESV)
According to this passage, the resurrection through the station (which would include the ascension) is a demonstration of God’s power toward believers. This is a power that we can know.
Finally, consider Ephesians 4:8-10 –
Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” (In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) (Ephesians 4:8-10 ESV)
According to this passage, because of the ascension Jesus gives gifts to believers. In the context, this is spiritual gifts, which are given through the Spirit. So, this passage is related to John 16:7.
Are there other passages of Scripture that can help us understand the importance of the ascension of Jesus in our understanding of God and our relationship with God?
Theological Sources – Conclusion
In this series, I want to discuss the various sources that inform our theology – that is, our understanding of God. For an outline, I will use John Wesley’s Quadrilateral: Scripture, Tradition, Reason, and Experience. I realize that this is not new information for many of my readers. However, perhaps we can all help ourselves think about this important topic.
My understanding of Scripture, Tradition, Reason, and Experience have all worked together to shape what I think about God – my theology. Your understanding of Scripture, Tradition, Reason, and Experience have all worked together to shape your theology. While Scripture, Tradition, Reason, and Experience may all be object (real things), our interpretation of them is subjective.
This does not mean that there is no reality. I believe there is reality, and I believe that God is part of that reality. Again, however, this is part of my theology. There are many who believe that God does not exist, or that many gods exist, or that everything is a god.
Our theology is our attempt to understand that reality. Our interpretation of Scripture, Tradition, Reason, and Experience all play a part in that attempt to understand reality. The subjectivity of our attempt at understanding reality does not negate the objectivity of reality itself. (By the way, Jeff suggested Nature as another theological source. This is very intriguing, especially given the modern attempt at developing a Natural Theology. I have not thought through Nature as a theological source, but if you want to discuss it in the comments, please do so.)
Now, if God is part of that reality – and I believe that he is – and if God communicates to us – and I believe that he does – then I must add him to my theological sources, especially his indwelling presence through the person of the Holy Spirit. Now, it is true that God communicates to us through Scripture. And, it is true that God communicates to us through Tradition, Reason, and Experience. However, Scripture, Tradition, Reason, and Experience are not the totality of God. God is a person that exists apart from Scripture, Tradition, Reason, and Experience. And, God is objective – not subjective. However, just like the other sources of theology, our understanding or our interpretation of God’s communication with us is subjective.
My theology – my understanding of God – is not perfect. It is wrong. However, my understanding of God can grow closer to the reality of God himself as I allow him, Scripture, Tradition, Reason, and Experience to all work together to inform, grow, and mature my theology. Scripture, Tradition, Reason, and Experience apart from God will not grow my understanding of God. This assumes, of course, that I allow God to use these various influences to modify my theology. For example, Calvin spent many years developing his theology. Today, people continue to study and hold to his last edition, sometimes to the point of vilify any who would disagree with this particular version of Calvin’s theology. I wonder how Calvin would have changed his theology in later editions if he had lived longer. (By the way, I’m not picking on Calvin at this point. The same could be said of many theologians and their followers.)
Furthermore, many people study Scripture, Tradition, Reason, and Experience – and other theological sources – apart from the indwelling presence of God. Many times these people will understand the words of Scripture, the teaching of Tradition, the logic of Reason, and the meaning of Experience better than God’s own children. However, this does not mean that their theology matches up with the reality of God. God must be recognized as the primary theological source.
The reality of God is not different from God as he is described in Scripture, but the reality of God may be different from our understanding of Scripture. This is true of all of the theological sources. The reality of God defines the sources, not the other way around. Similarly, our faith is not based on what we think we know about God, but in the person of God himself, even recognizing that he is different than we think he is.
Please do not misunderstand what I am saying. I am not saying that we can know nothing about God. We can. I am not saying that it is impossible to understand anything about God. It is possible. However, as the Proverbs teach us, we must trust completely in God himself – the real person that he is – not in our own understandings – even our own understandings about God. When our understandings about God are wrong, we must trust God to reveal those to us in whatever means he chooses. If our understandings about God are correct, then we also must trust God to confirm that to us, again in whatever means he chooses.
Furthermore, we must be very careful that we do not condemn someone because their understanding of God is different from our own. Yes, I recognize that there are times when Scripture instructs us to distance ourselves from certain beliefs, and we should do this. However, today, it is rarely the case that I see two believers separating because one denies that Jesus is the Son of God or that Jesus came in the flesh or because one of them refuses to work or is divisive or even because one of them continues to live in unrepentant sin. Primarily, when I see two believers separating themselves from one another it is because their understanding of God differs in another area. I could produce a long list here, but I would probably leave out too many.
The questions that I feel we must ask ourselves at this point is the following: If we can recognize that we do not fully understand God and that God continues to work in our lives to refine our understanding of himself, why do we not allow God the same freedom to work in the lives of other believers? God is real. He is present. He is working. He is communicating. He cares about his people more than you think. He is able to bring them to a better understanding of himself. Perhaps, by remaining in fellowship with other believers, God may even use them to bring you and me into a better understanding of who he is.
As I finish this conclusion, I want to leave with some questions for discussion: 1) Do you agree that God in the person of the Holy Spirit must be the primary source of our theology? 2) How do you see the Holy Spirit working through the other sources? 3) Is it possible for us to rely on the other sources (even the words of Scripture) to a point that we do not rely on God himself?
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Theological Sources Series:
1. Introduction
2. Scripture
3. Tradition
4. Reason
5. Experience
6. Conclusion
Walking in the Spirit…
David (ded) from “Spirit in the Wildwood” has published a post called “… in the spirit?” which continues a much needed conversation concerning walking in the Spirit. He begins by recognizing the difficulty of speaking with other believers about being in the spirit:
I rarely find any discussion on how one learns to walk in the spirit. It is an accepted phrase which gets much use with limited depth of mutual understanding between believers. Often, when I’ve attempted to move a discussion in this direction—and I have been making this attempt for over twenty years—I get one of three reactions: the person or group gets all excited and wants to talk about the presumed effects of being in the spirit, usually the spiritual gift list of I Corinthians 12; the eyes, that window into the soul, retreat somewhat and heads nod while the conversation dwindles after a few simple truisms; or a list of expectations about behavior follow with legalistic undertones. I hear very little practical substance. It raises the question, “Can a supernatural reality have a practical explanation?”
Think about his last question: “Can a supernatural reality have a practical explanation?” Can we quantify and measure what it means to walk in the Spirit? There are certainly observable characteristics that are generally ture of those who are walking in the Spirit. But, can we measure, describe, proscribe what it means to be controlled by the Spirit of God?
David further recognizes the importance of this discussion among the church:
This post is not a complaint or charge against anyone or any group. The current state of affairs within the Body of Christ is certainly more profoundly complex, broader and more significant than I can describe in even a series of posts on a blog. Yet, I write today because I wonder, “What can simplify the issues between believers, reduce the tensions which arise over disagreements, bring life to the soul and spirit of individuals, develop more unity within our Christ-family, and ultimately increase the effectiveness of communicating the gospel?”
The answer, the only conclusion I can draw is learning a deeper, more authentic walk in the spirit.
I hope others decide to continue this discussion. When we walk in the Spirit, we also walk in fellowship with God and with one another. Perhaps, “walking in the Spirit” is simply living the abundant life for which Christ has created us anew.
The depths of community…
Today, it is fashionable to talk about community. Everyone wants community. Followers of Jesus Christ want community. People who do not follow Jesus Christ want community. In discussing the desire of “the younger generation” for community, Dallas Willard said:
That’s an expression of their loneliness. But most of them don’t know what community means because community means assuming responsibility for other people and that means paying attention and not following your own will but submitting your will and giving up the world of intimacy and power you have in the little consumer world that you have created. They are lonely and they hurt. They don’t know why that they think community might solve that, but when they look community in the face and realize that it means raw, skin to skin contact with other people for whom you have become responsible…that’s when they back away. (HT: Provocative Church)
If Willard is correct, and I tend to think he is correct at this point, then I must qualify my earlier statements. Everyone wants community, as long as the community is comfortable for them and of immediate benefit for them. People are willing to pay the price for a certain kind of community, as long as there is a tangible return on their investment. However, once the cost becomes too high, or the return becomes too small, then we naturally return to self-sufficiency and self-reliance and leave the community to fend for itself.
What is the cause of “backing away”, as Willard calls it? What causes the cost of community to become too prohibitive or the return from the community to become too small? There can be only one answer: sin. And, not the sin in the community, although sin will always be present within the community – we should never be surprised about that. No, it is the sin of the individual that causes him or her to “back away”.
Whether this sin manifests itself in self-centeredness, selfishness, anger, impatience, etc., the root of the sin is almost always pride. It is pride that causes the individual to consider himself and his desires and his opinions above and more important than the others within the community.
There is a depth to community that can only be plumbed through the empowerment and submission to the person of the Holy Spirit. The scriptural exhortations to consider others as better than yourselves, to confess your sins to one another, to accept and welcome one another, to bear with and forgive one another, to care for and give to one another, and – as Jesus put it – to deny yourself, take up your cross, and follow Him can only be understood and realized via the work of the Holy Spirit in and through the life of a child of God.
There is a misconception that community is built around uniformity: people who believe alike, act alike, respond alike, desire alike, etc. However, uniformity will not create the type of community in which God calls us to live. This is evident in the constant exhortation for believers to bear with one another, forgive one another, have patience with one another, and consider others as more important than themselves. Thus, the authors of Scripture recognize that there would be relational frictions between believers. This relational frictions Willard describes above by the phrase “raw, skin to skin contact”. The way that someone responds to relational frictions demonstrates whether or not they are living in a Spirit-enabled, Spirit-empowered community, or if they desire to live in a uniform community.
People normally and naturally respond to relational friction with anger, impatience, divisiveness, selfishness, defensiveness, pride, etc. These responses are manifestations of sin. This type of response may reduce relational friction, but it will not maintain community.
However, through the indwelling and enabling of the Holy Spirit, it is (super)-naturally possible to respond to relational friction with understanding, acceptance, patience, humility, forbearance, perseverance, and even joy. This type of response will not immediately reduce the relational friction, but it will maintain community. In fact, true community is only possible in the presence of relational friction and a Spirit-controlled response to that relational friction.
Let me say that again: true community is only possible when those within the community – or at least a majority of those within the community – respond to relational friction through the presence and power of the Holy Spirit. Also, if there is no relational friction, then there is no community. There are either surface acquaintances, with the real friction hidden beneath, or a cult-like uniformity where those who disagree are excluded from the “community”. Neither of these is a community.
If we want to determine whether or not we are living in a Spirit-led, Spirit-enabled community with other believers, we can begin by examining how we respond to relational friction, that is to “raw, skin to skin contact”. If we respond by demanding our rights, privileges, wants, expectations, etc. then we are not living in community, but we are allowing sin to hinder our relationship with other believers, which demonstrates that sin is also hindering or relationship with God. If, on the other hand, we respond to relational friction in Spirit-created humility, joyfully allowing others to usurp our rights, privileges, wants, expectations, etc. then we are demonstrating that we are maintaining the community of the Spirit.
One thing before I finish this post: It is not the goal of the believer or a group of believers to create or maintain community. Instead, it is the goal of believers to demonstrate their love for God by loving others. As believers demonstrate their love for God by loving other believers in the presence and power of the Holy Spirit, then Spirit-created community will ensue. Also, as believers demonstrate their love for God by loving non-believers in the presence and power of the Holy Spirit, the Spirit-enabled mission will ensue. Either way, the goal is to love God by loving others.
The unhypocritical church – Part 3
I think this will be my last post on Romans 12:9-21 for now. As a reminder, this is what Paul writes:
Let love be genuine (unhypocritical). Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be conceited. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:9-21 ESV)
Once again, notice how the genuine (unhypocritical) love of Spirit-indwelled, Spirit-led believers is described:
- holding fast to good
- loving one another
- honoring one another
- serving the Lord fervently
- rejoicing
- patient
- praying
- giving to needy believers
- being hospitable (loving strangers)
- blessing
- living in harmony
- humble
- doing what is honorable
- living in peace with all
This is how the church of God should live. This description should characterize each believer and each group of beleivers.
Over the last few days, I have been asking myself which of these characteristics are evident in my life and which characteristics are absent. I can look back over the last few years and see where God has grown me and changed me. But, I can also see where I am not living as God intends. Specifically, God is still teaching me how to show hospitality (that is, love for strangers as opposed to love for those who I already know and love) and how to give to those who are in need. Perhaps, most of all, this is showing me areas in my life where I am not submitting to the presence of God.
As Joel pointed out in a recent post, we must begin with a proper understanind of who we are in Christ. I would also add that we should also recognize the awesome power and presence of the Holy Spirit who indwells us and changes us from the inside out.
Beginning with this understanding, I am going to ask you the same question that I have been asking myself: Meditating on the description of the unhypocritical (genuine) love of Romans 12:9-21, where is God still working in your life? In what ways are you not submitting to God’s presence in your life?
The unhypocritical church
Most theologians comment about how “theological” the book of Romans is. This simply means that Paul speaks in terms that most closely resemble how modern theologians speak. Of course, Romans is far from a “systematic theology”. But Romans does include a good deal of theology – that is, Paul tells us what he things about God and people and salvation.
In fact, Chapters 1 through 11 are filled with theology. We learn that all people are sinful – all people are separated from God – all people deserve eternal separation from God. We also learn that the remedy is found in the person of Jesus Christ – his death, burial, and resurrection – and that the remedy is administered through the person and presence and power of the Holy Spirit. But, Paul doesn’t stop there.
In Chapter 12, Paul begins to show how his “theology” should work itself out in the lives of all followers of Jesus Christ. He begins by showing that a life sacrificed to God will lead to a life that is tranformed – changed – into a life that is acceptable to God. This life will demonstrate the gifts of the Spirit because it will be controlled by the Spirit. The Spirit will manifest himself differently in different people, but the manifestation of the Spirit’s gifts will always be for the same purpose. But, Paul doesn’t stop there.
In Romans 12:9-21, Paul lays down specific characteristics of the life that is led by the Spirit. This is what he says:
Let love be genuine (unhypocritical). Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be conceited. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:9-21 ESV)
Notice how the genuine (unhypocritical) love of Spirit-indwelled, Spirit-led believers is described:
- holding fast to good
- loving one another
- honoring one another
- serving the Lord fervently
- rejoicing
- patient
- praying
- giving to needy believers
- being hospitable (loving strangers)
- blessing
- living in harmony
- humble
- doing what is honorable
- living in peace with all
This is how the church of God should live. This is how the church of God should be described. In fact, the “theology” of the previous 11 chapters means little if the lives of believers are not being transformed by the indwelled Spirit.
So, where do you stop? Do you stop at discussing theology? Or, do you see the power of the Spirit at work in your life? How does a description of your life match up to Paul’s description of the Spirit-led, transformed life?
Which group do you want to imitate?
In response to my post “Anabaptist politics and pastoral authority“, Jeff left a very thought-provoking comment. I have been greatly challenged by many of Jeff’s comments. I hope you think carefully about this comment and see which group best describes you.
This is what Jeff said:
I think there are many prideful leaders who follow in the footsteps of Diotrephes. Those who want to be in control of the people and prefering them to be in bondage and hearers only.
There are also many who follow in the footsteps of Moses. He didn’t want the responsibility of leading people. He was the most humble man to walk the earth, but because he had a personal relationship with God and was led by the Spirit he encouraged the people to follow and listen to God. But the irresponsible people put him in bondage by electing him to deal with God and then speaking to them. It was not necessarily Moses’ fault the people didn’t want to take the time to have a personal relationship with the Father and they looked to him instead of to God to lead them. But because of this Moses became pre-occupied with the people and he himself, though being extremely humble, for a moment lost site of his role as a leader, and as a consequence he himself was never allowed to enter into the rest that God prepared.
Then there are those leaders who want to follow in the footsteps of John the baptist who was, as Jesus said, “the greatest man born of a woman.” Someone who simply shows people they need to repent, they stink, they need to take a bath and cleanse themselves of this baggage they’re carrying, and then go seek out, follow, and listen to Jesus.(This is not meant to be a plug for the “Baptist Denomination”)
The conclusion I’ve come to is this…
There are Spirit led people put into bondage by irresponsible “leaders” of the churches.
There are Spirit led leaders who are put into bondage by irresponsible people in the churches.
Then there are those in the wilderness who simply walk with God and point to Christ and say, “seek only Him, follow only Him, and Listen to Him.”
I know, personally, which one I want to imitate.
I think Jeff has astutely recognized three groups within the church. It would be beneficial for all of us to consider where we would fit within Jeff’s three groups. Which group best describes you? Are there other groups?
Why do we care about the church?
A couple of days ago, I asked you, my readers, to introduce yourselves to me and to the other readers. I also asked you to answer this question: “Why are you interested in the church?” (By the way, it is not too late to introduce yourself and respond to this question. See “Please allow me to introduce myself“.) Several responded. Since the responses about the church encouraged and challenged me, I thought I would take this opportunity to compile an edited version here. I am not attempting to put words into anyone’s mouth with this post. Instead, I’m using the responses of my readers to help express my own thoughts. Feel free to continue adding your own thoughts as well.
So… why do we care about the church?
God has adopted us into his family. He adopted us completely by his grace and not because of anything that we have done or think or will do or will think. He demonstrated his love for his children by coming to earth as a human, teaching us how to relate to the Father and to one another, living a sinless life, dieing on behalf of our sins, rising from the dead, and continuing to make intercession for us.
We are now children of God, part of God’s family – a present family, as well as an eternal family. God has confirmed our relationship with him by indwelling us with his Holy Spirit. Through the Spirit we relate to God, to other members of God’s family, and with the world around us. The Spirit prompts us to move toward God in faith and obedience, and to move toward one another in love and unity.
Jesus gathers his followers (the Father’s children) together into an assembly of God’s family through the work of the Spirit. This Spirit-assembled group is the church. As the church lives and works and loves and cares and laughs and cries and learns and grows, it becomes a community – a people that share a common existence in God through Jesus Christ enabled by the Spirit.
The church sometimes operates within organizations and structures and models and methods and programs, but these are not the church. God’s children continually follow the Spirit so that organizations and structures and models and methods and programs do not displace the church.
We recognize differences in one another, but work to maintain the unity of the one body, one faith because their is only one Spirit, one Lord, and one Father. We do not criticize one another, but we do teach one another. We do not ridicule one another, but we do attempt to understand one another. We do not exclude one another, but we do accept one another. We are family.
The children of God do not simply meet together, but much more importantly, they live together as family. They spend time with one another and encourage one another to grow in maturity in Christ (since none of them are perfect) through their words and their deeds. They recognize that the Spirit is working in their midst and desire to see one another exhibiting the fruit of his presence through demonstrations of love and good works.
These demonstrations of love and good works are directed toward brothers and sisters in Christ, but also toward those outside of God’s family. The Spirit of God works through the Father’s children in order to carry out God’s mission on earth. This mission is the Spirit-led and Spirit-enabled responsibility of every child of God – individually and corporately.
Individually or together, in small groups or in large, we recognize only one Lord, one Master, one Shepherd. We belong to our Lord and submit as his servants and servants of one another. We do not promote ourselves, but humble ourselves. We accept that when we work and when we serve and when we teach and when we give and when we make disciples and when we get our hands dirty – when we are following our Master, we are simply servants doing the work of servants, and we desire and deserve nothing.
We go when our Master says, “Go.” We speak when our Master gives us the words. We serve when our Master provides the strength. At other times, we wait for our Master, recognizing that we are nothing and can do nothing apart from him. But, we also know that He loves us – not because of anything in us, but because of who he is.
Why do we care about the church? Because the people who gather together are our family. Because God loves them and cares about them. Because Jesus died for them. Because the Spirit indwells them. Because we need them.
Artificial or (Super)-Natural?
Jeff at “Under the Grace” wrote an interesting post called “Test-Tube Church“. He describes feeling “disconnected” during the weekly gathering of believers. This is how he describes it:
Each element of the service has been carefully thought out and replicated in churches all over the world. We we don’t want to miss any biblical element. Prayer, giving, Bible-teaching, communion, and fellowship. It’s all there. In an artificial sense.
And yet it feels manufactured. It’s test-tube church. Everything is there while none of it exists in its substantive form. I feel estranged from the people I’m supposed to call “Brother” and “Sister.” We do communion but is it really communion? We have greeting time after announcements but do we really fellowship? Sadly, the longer this goes on the more I feel disconnected from it all. It makes less and less sense.
Manufactured… test-tube… those are good descriptions. I’ve said before that I prefer a meeting with believers that is choreographed by the Spirit, not planned by professionals. I think this is what Jeff is describing has well. This is how he concludes:
I long for a simpler church. I want the church (the people not the building) to direct spontaneous, loving praise to God. I’d like the Holy Spirit to become our music director. I long for life. You can have test-tube church but I want more direct fellowship with God and his people. I’ll take the outdoors over this greenhouse.
It seems that so many church meetings are dependent on people’s musical excellence and homiletical prowess. I wonder… are there some followers of Christ who would not recognize Jeff’s “simple”, Spirit-led meeting as a meeting of the church?