Stephen W. Hiemstra's Blog, page 59

Images of the Church

And Peter said to them, Repent and be baptized every one of you

 in the name of Jesus Christ for the forgiveness of your sins, 

and you will receive the gift of the Holy Spirit. (Acts 2:38)

By Stephen W. Hiemstra

The Book of Acts characterizes the church with at least three stylized images—the formal church, the communal church, and the household church—that overlap and remain laconic in Luke’s narrative, but remain influential in the church today.

The Formal Church

The first image of the church in Acts focuses on the formalities of being baptized and confirmed. Today baptism is frequently practiced on babies and, when they grow old enough, their faith is confirmed with a public declaration in front of the congregation. In other traditions, a profession of faith is made in anticipation of baptism consistent with the passage above in Acts 2:38. One way or the other, the Apostle Peter’s sermon on Pentecost embraced formalities—baptism and confirmation—that still define church membership today. Living into these formalities grants the believer forgiveness of sins and the gift of the Holy Spirit.

The Communal Church

The second image of the church focuses on the strength of commitment, especially as it pertains to helping others. Here we read:

“And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:44-3:1)

The image here pictures the church as an extended family where family members are cared for according to their basic needs. Hellerman (2001, 2) attributes the rapid growth of the early church to it performing the role as a surrogate family.

House Churches

The third image of the church comes from the observation that family leaders often brought their entire households—many of whom were not blood relatives—to be baptized together. In the Book of Acts this family conversion experience is explicit in the case of the family of Cornelius (Acts 10:44) and the Macedonian jailer (Act 16:33), but we know from Paul’s writing that many churches met in particular households, whose families could presumably share the space.

Missing from these images are churches defined by professional staff, size, and expertise in organization, literacy, or music so often important today.

Archetypal Church Images

The archetypes of the early church given in the Book of Acts continue to influence how we think about and organize church today. Formalities, like baptism and confirmation, play a bigger role in established denominations, like Presbyterians, Episcopalian, and Lutheran denominations, than in newer Pentecostal and Charismatic denominations, where house churches are almost the norm. Churches more focused on social ministry have a special relationship with the communal model of church. 

The primacy of the formal church articulated by the Apostle Peter needs to be underscored, because that’s where the blessings lie. The second and third images of the church (and all others) presume that the believer lives into the first image because efforts to deny or minimize the importance of the first image undermine the legitimacy of alternative church images, of which there are many. Missing from these three images are churches defined by cultural and ethnic affinities, facility attributes, location, programs, pastoral expertise, and staff size so often important today in building membership. 

While such alternative images of the church can be criticized as distractions that undermine church legitimacy, God meets us where we are but does not leave us there. The Holy Spirit routinely uses imperfect people and churches to challenge our faith and draw us closer to himself, as the Book of Acts illustrates in the person of Saul of Tarsus.

Economics and Church Structure

The economic status of churches also influences their choice of church models as it affects their ability to support full-time, seminary-trained paid staff. Perceptions of the church’s status in society, the role of Christians in the culture, and the self-image of Christians are likewise influenced by their preferred church model.

How does a formal-church adjust to becoming a house church after their pastor retires or has been laid off? It’s like the college graduate who has been forced to move back home with mom and dad—The humiliation is likely to outweigh the economic advantage. Many such churches simply sell their property and close their doors; others band together (yoke) with another local church to hire a pastor; still others employ bi-vocational pastors. It is much easier for a house church to grow to become a formal church than vice versa.

Declining standards of living are a reality for many Christians today. As economic fortunes change and affect the organizational structure of churches, how do churches adjust to such changes while simultaneously encouraging their members to remain faithful? While it is clear that churches often function as social shock-absorbers for individuals who undergo difficult transitions, it is less clear that they manage change well at times when they themselves need to adapt and remain open to the nudge of the Holy Spirit.

Reference

Hellerman, Joseph H. 2001. The Ancient Church as Family. Minneapolis: Fortress Press.

Images of the Church

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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Hernandez: A Spiritual Biography of Henri Nouwen, Part 1

Hernandez, Wil. 2006. Henri Nouwen: A Spirituality of Imperfection. New York: Paulist Press. (Goto part 2, goto part 3)

Review by Stephen W. Hiemstra

Sometimes we read biographies to learn about the lives of interesting people. These biographies normally shine a light into corners of life where we might normally not stray. They substitute in many respects for a castle tour or, perhaps, a dinner invitation that we never received but wished we had.

Other times we read biographies to learn more about the lives of people who have profoundly influenced us. These biographies shine a light into corners of our own lives where we live but incompletely understand. Wil Hernandez’s biography, Henri Nouwen: A Spirituality of Imperfection, falls squarely in this latter category.

Who was Henri Nouwen?

Nouwen is known as a Roman Catholic priest from the Utrecht, The Netherlands who wrote voluminous numbers of books on the subject of spirituality. The Henri Nouwen society summarizes his life in these words:

“Born in Nijkerk, Holland, on January 24, 1932, Nouwen felt called to the priesthood at a very young age. He was ordained in 1957 as a diocesan priest and studied psychology at the Catholic University of Nijmegen. In 1964 he moved to the United States to study at the Menninger Clinic. He went on to teach at the University of Notre Dame, and the Divinity Schools of Yale and Harvard. For several months during the 1970s, Nouwen lived and worked with the Trappist monks in the Abbey of the Genesee, and in the early 1980s he lived with the poor in Peru. In 1985 he was called to join L’Arche in Trosly, France, the first of over 100 communities founded by Jean Vanier where people with developmental disabilities live with assistants. A year later Nouwen came to make his home at L’Arche Daybreak near Toronto, Canada. He died suddenly on September 21st, 1996, in Holland and is buried in Richmond Hill, Ontario.”

An open, yet discretely kept, secret among people who knew him was that he struggled with a homosexual orientation but remained celibate in keeping with his priestly vows (126).

L’Arche Daybreak

For those unfamiliar with L’Arche Daybreak, they are a community devoted to serving “men and women with intellectual disabilities” .  Nouwen walked away from a brilliant career in academia, writing, and speaking to serve as the pastor to a community serving those with special needs.  For Nouwen, this commitment was “driven by a desire to close the gap between what he wrote and what he lived” (viii).

For me, L’Arche demonstrated Nouwen’s authenticity as a Christian. During my clinical pastoral education, I worked for 3 months in a psychiatric ward and another 3 months in an Alzheimer’s unit.  After a hard day in the Alzheimer’s unit one day, I remember reflecting on Nouwen’s commitment—I knew that after a season of service, I would leave the unit and return to a more typical life. Nouwen entered D’Arche, lived, and died there.  After learning about L’Arche, I never looked at Nouwen quite the same way.

Hernandez and Nouwen?

What was Hernandez’ contribution to our understanding of Henri Nouwen?  In his foreword to the book, fellow Nouwen biographer, Michael J. Christensen, writes:

“Examining Nouwen’s own movements [of the spirit], Hernandez characterizes the spiritual journey as ‘a spirituality of imperfections’. By this he means a relational spirituality of intimacy with God and a faithful wrestling with God that gradually ripens into a mature communion or ‘completeness’ with the Divine; this, rather than a conforming spirituality of moral perfectionism and victory over sin that progressively takes on the characterological likeness to God’s perfect nature.” (x)

Having read much of Nouwen’s works, I can certainly see this quality in Hernandez’s writing and his interpretation of Nouwen. However, what strikes me as most prevalent in Hernandez’ writing is his repeated references to Nouwen’s early and unique contribution being to weave spirituality, psychology, ministry, and theology together in his writing (e.g. xiii). While perhaps prior biographers may have referenced this point, it was new to me and I found it helpful insight in understanding Nouwen and his contribution.

Background and Organization

Wil Hernandez lives and works in Southern California and teaches courses on the spirituality of Henri Nouwen at schools like Fuller Theological Seminary.  He writes in 5 chapters divided into 2 parts:

Part 1:  The Integrated Journey

ONE:  Journey Inward

TWO: Journey Outward

THREE: Journey Upward

Part 2: The Imperfect Journey

FOUR: Spirituality of Imperfection

FIVE: A Perfect Example of Imperfection

These chapters are preceded by a foreword, preface, acknowledgments, list of Nouwen works, and introduction. They are followed by a conclusion and notes.  No indices are included.

Assessment

Wil Hernandez’s book, Henri Nouwen: A Spirituality of Imperfection is a helpful guide to Henri Nouwen’s many books and other writings. His focus is clearly on Nouwen’s spirituality and writing, but he also talks about Nouwen as a person. For example, although I had heard rumors about Nouwen sexual orientation, Hernandez was the first to mention in writing among my readings. Hernandez’ work is of obvious interest to Nouwen readings, especially seminarians and pastors.

In part 1 of this review, I have given an overview of the book.  In parts 2 and 3, I will look in more depth at Hernandez’ analysis of Nouwen and his writing.

Footnotes

http://www.HenriNouwen.org/About_Henr...

http://www.larchedaybreak.com

http://www.nouwenlegacy.com/author.php

Hernandez: A Spiritual Biography of Henri Nouwen, Part 1
Also see:
Books, Films, and Ministry
The Who Question
Preface to a Life in Tension
Other ways to engage online:

Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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Footloose: Monday Monologues (podcast), September 4, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Footloose Spirit. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Footloose: Monday Monologues (podcast), September 4, 2023
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





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All Ears Prayer

By Stephen W. Hiemstra

Almighty Father, Beloved Son, Spirit of Truth,

All praise and honor, power and dominion, truth and justice are yours because you reach out to us in our sin and grant us ears that hear and eyes that see.

Forgive us of our predilections, our prejudices, and unsavory thoughts; our evil actions and thankless hearts.

We give thanks for your Holy Spirit who comes to us where we are and heals our hearts, minds, and blooded hands.

In the power of your Holy Spirit, grant us open hearts, discerning minds, and helping hands. Do not give us over to our wanton desires or the hands of grasping, evil people.

In Jesus’ precious name, Amen.

All Ears Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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The Footloose Holy Spirit

And it shall come to pass afterward, 

that I will pour out my Spirit on all flesh; 

your sons and your daughters shall prophesy, 

your old men shall dream dreams, 

and your young men shall see visions. 

(Joel 2:28)

By Stephen W. Hiemstra

The importance of the Holy Spirit in the Book of Acts is highlighted in the first sentence in the Greek where the Risen Christ is described as giving: “Commands through the Holy Spirit to the apostles.” (Acts 1:2) The Apostles will be “baptized with the Holy Spirit” (Acts 1:5), “receive power,” and become “witnesses” (Acts 1:8). 

On the Day of Pentecost with the founding of the church, the Apostle Peter cites the Prophet Joel anticipating the pouring out of the Holy Spirit on all flesh, including young men and women, old men, and even servants through prophesy, dreams, and visions (Joel 2:28). Significantly, one of the charges that Stephen laid before the High Priest and the Sanhedrin before he was stoned was that they had always resisted the Holy Spirit (Acts 7:51).

Resisting the Holy Spirit

From a strict first-century Jewish perspective, the outpouring of the Holy Spirit at Pentecost displayed the footloose characteristic of the spirit because it came outside the bounds of established religion. This perception was nowhere more pronounced than in the person of Saul of Tarsus, who initially persecuted Christians in the name of God:

“But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. Now those who were scattered went about preaching the word.” (Acts 8:3-4)

Saul resisted the Holy Spirit, as Stephen had alleged, but could not help but be an agent of the Spirit’s work because the word continued to be preached and in new places! Important first-century churches, such as that in Antioch and Rome, were founded presumably by this diaspora of ordinary believers scattered by persecution.

Taiwanese Pentecost

A modern example of an outpouring of the Holy Spirit occurred among indigenous mountain people in Taiwan. During the occupation before and during World War Two, the Japanese controlled the cities and coastal areas of Taiwan, but were unable to subjugate the mountain people who maintained their independence and practiced headhunting as a rite of passage into manhood. Christian missionaries were unable to evangelize these people and missionaries were in general expelled from Taiwan during the Japanese occupation.

In spite of almost complete isolation, Ralph Covell (1998, 167) writes about how an ordinary woman, Chi Wang, from the Sedig people came to faith in a coastal area in the 1930s and returned to the mountains on her own to spread a simple understanding of the Gospel and incited a revival among these people. Today there is a church named for her that meets in a large cave where she used to hold meetings. Chi Wang, like many of the Sediq church leaders who followed, had little or no formal education (Covell 1998, 169-174). Chi Wang passed away in 1946.

If the Holy Spirit can be bring salvation to headhunters in Taiwan, who is beyond the love of God?

Paul’s Conversion

The reach of the Holy Spirit in the Book of Acts knows few bounds. The miraculous conversion of the Ethiopian Eunuch (Acts 8:26-40), the pouring out of the Holy Spirit on the household of Cornelius (Acts 10:44), and baptism of the Macedonian jailer and his family (Acts 16:33) all display the Holy Spirit’s power and reach, as confirmed by the Jerusalem Council. (Acts 15:8). None of these events were as dramatic as the conversion of Saul, persecutor of the church.

The Book of Acts reports Paul’s conversion three times (Acts 9, 22. 26) to advance the goal: “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) Because Paul’s career as an evangelist took him “to the ends of the earth,” possibly Spain, but most assuredly Rome, Luke can write about the advance of the Great Commission to all nations (Matt 28:19) using Paul’s apostolic biography thereby personalizing his message. His use of speeches likewise allows him to address his readers in the first person singular.

The Hermeneutic Challenge

Talking about the agency of the Holy Spirit poses an interpretational problem, especially in our materialistic culture. For the Christian, it is easy to interpret actions and events displaying divine agency because the material world can illumine a spiritual reality. Thus, when John the Baptist asks Jesus: “Are you the one who is to come, or shall we look for another?” (Luke 7:20) Jesus responds:

“Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.” (Luke 7:22)

John would easily hear this statement as referencing Isaiah 61, a claim of Messianic commission. Others observing the same actions might interpret them as a magic trick, a neat story, or, today, medical expertise, depending on their world view. This is why is it is important to have ears that hear and eyes that see.

References

Covell, Ralph. 1998. Pentecost of the Hills in Taiwan: The Christian Faith Among the Original Inhabitants. Pasadena: Hope Publishing House.

Klinghoffer, David. 2005. Why the Jews Rejected Jesus: The Turning Point in Western History. New York: Doubleday.

The Footloose Holy Spirit

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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Christian Civility—Living in the Divine Gaze

Richard J. Mouw.  2010.  Uncommon Decency:  Christian Civility in an Uncivil World. Downers Grove:  IVP Books.

Review  by Stephen W. Hiemstra

Our society has become much more diverse. Measured in terms of race, the number of non-Hispanic whites fell from roughly 84 percent in 1965 to 62 percent in 2015 .  Among children under the age of 20, the trend is even more pronounced. Stated in terms of perspectives, we are more likely today to meet someone with a different cultural background and point of view than at any time since the Second World War . Consequently, Rodney King’s 1992 question: “Can we all get along?”  remains a serious question for everyone, but especially Christians who are supposed to model the love of Christ to those around them .

Introduction

In his book, Uncommon Decency: Christian Civility in an Uncivil World, Christian ethicist Richard Mouw attempts to address Rodney King’s question. Mouw defines civility as: “public politeness” where “we display tact, moderation, refinement and good manners towards people who are different from us” (14). He further observes: “being civil is a way of becoming more like what God intends for us to be.” (15)  Importantly, he stresses that we do not have to approve of other people’s views (22) or to like them (24), but only to recognize their inherent right to express their views and to listen to them.

Mouw tells the story about a “crusty old Irish Catholic judge” whose days were filled with judging inner-city criminals. One day this judge had a what-would-Jesus-do (WWJD) moment just as he was about to give a tough sentence to another street-tough kid. He started to see this kid as a divine image-bearer and in terms of his potential, not the person who he currently appeared to be (24-25).  Suddenly, this judge had a completely new attitude about his job and started having good conversations with these street kids. In Mouw’s words, the judge starts seeing “every human being as a work of divine art” (26).

The story of the judge is essentially our story as we live day by day under the gaze of our ever-present God.  Mouw reminds us that: “God is always watching listening, some words are so offensive to God that they should never be uttered.” (46)  Two examples that Mouw offers are racist language (46) and a crusading mentality. Racist language is offensive to God because each of us in our diversity reflects the divine image.  A crusading mentality forgets God’s enduring love of the people whom he created. Mouw defines a crusader as: “people who think the cause they are fighting for is so important that they must use all means at their disposal to win.” (50). Using all-or-nothing rhetoric feeds this crusading attitude (53).

The Divine Gaze

The term, divine gaze, is both novel and familiar. Mouw cites a familiar passage in Psalm 139 as an example of the divine gaze:

“Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Ps 139:23-24)

This example of the divine gaze follows what appears to be the psalmist’s reminder to himself to hedge his own crusading spirit:

“Do I not hate those who hate you, O LORD? And do I not loathe those who rise up against you? I hate them with complete hatred; I count them my enemies.” (Ps 139:21-22)

Would that we were all so self-aware and God-aware!

Having had to confront the question of Vietnam as a young man, I was intrigued by Mouw’s use of the “just war” theory to develop guidelines for public discourse without incivility. These guidelines take the form of questions to consider in sorting through such discourse, including:

Is my cause a just one?
Am I sustained in my commitments by the wisdom of competent authorities?
Are my motives proper?
Is my move beyond mere civility a choice of last resort?
Is success likely?
Are the means I am employing proportionate to the good goals I want to promote? (142-46)

Mouw notes that Martin Luther’s stand against the Catholic church during the early days of the reformation was not an example of a lone crusade.  As a scholar and theologian, Luther was well-informed of the shortcomings of the church and sought advice from many mentors (143).  He further noted that Augustine, in arguing the case for a just war, was concerned that prisoners be treated humanely and that the rights of civilians be respected (146).  Augustine certainly was not just another apologist for a Roman war policy.

Background

At the time of publication, Richard J. Mouw was president of Fuller Theological Seminary in Pasadena, California, a professor of Christian Philosophy, and the author of many books. He is currently a Professor of Faith and Public Life at the seminary [4]  He writes in 14 chapters preceded by an introduction and followed by an epilogue and notes.

In view of the wide range of topics covered, a brief review is inadequate to survey all the topics covered. Nevertheless, Mouw’s Uncommon Decency is both accessible and a good read. I suspect, however, that more than one read is needed to absorb all that he has to offer.  While I believe that most Christians would benefit from studying this book and would hope that journalists would take an interest, I suspect that seminary students and pastors are the intended audiences.

Footnotes

Pew Research Center. 2015. “Modern Immigration Wave Brings 59 Million to U.S., Driving Population Growth and Change Through 2065.” Cited: 7 January 2015. Online: http://www.pewhispanic.org/files/2015....

Is it any wonder that millennials and boomers differ so dramatically? For boomers, the world was entirely different; for millennials, this is the only world that they have ever known.

[3] https://www.youtube.com/watch?v=1sONf...

[4] http://fuller.edu/faculty/rmouw.

Christian Civility—Living in the Divine Gaze
Also see:
Books, Films, and Ministry
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Ready_Ag23 ,  Signup


 

 

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Call of the Church: Monday Monologues (podcast), August 28, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Call of the Church. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Call of the Church: Monday Monologues (podcast), August 28, 2023
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





Newsletter at:  https://bit.ly/Ready_Ag23 ,  Signup

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Missional Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you have trained us to be aware of and minister to those around us.

Forgive us when we prefer to focus on ourselves and neglect to share the Gospel of Jesus that heals our souls, builds up our families, and nurtures a community of trust and faithfulness.

Thank you for the ministry of the saints, the person of Jesus, and the gift of the Holy Spirit.

In the power of your Holy Spirit, open our hearts, illumine our thoughts, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Missional Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Ready_Ag23 ,  Signup

 

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Mission Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you have trained us to be aware of and minister to those around us.

Forgive us when we prefer to focus on ourselves and neglect to share the Gospel of Jesus that heals our souls, builds up our families, and nurtures a community of trust and faithfulness.

Thank you for the ministry of the saints, the person of Jesus, and the gift of the Holy Spirit.

In the power of your Holy Spirit, open our hearts, illumine our thoughts, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Mission Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Ready_Ag23 ,  Signup

 

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The Call of the Church

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)

By Stephen W. Hiemstra

The Bible is a missionary document written by missionaries (Schnabel 2004, 5-6). The footloose character of the Holy Spirit as articulated in the Book of Acts must therefore be a controlling view throughout scripture. We see this already in the story of Abram where we, as stand-ins for Abram, are blessed to be a blessing (Gen 12:1-3). Rejecting this call to missions, is effectively a rejection of our own election (McDonald 2010, 61, 97).

Rejecting the Call

Did the Nation of Israel lean into this idea of being a blessing to the nations around them? 

The Prophet Jonah is instructive. God sends Jonah to preach to the Ninevites and he refuses; nevertheless, after being swallowed by whale, Jonah relents. He  goes to Nineveh, prophesies their destruction, and the Ninevites turn to God (Schnabel 2004, 86-87). Jonah is neither surprised nor happy about this outcome (Jonah 4:1).

This impulse to separate from other nations grew stronger during the Second Temple period following the Babylonian captivity:

“You see the trouble we are in, how Jerusalem lies in ruins with its gates burned. Come, let us build the wall of Jerusalem, that we may no longer suffer derision.” (Neh 2:17)

When a nation is defined in terms of walled cities and faith in terms of temples, religion is more of a defense from foreign influences than an opportunity to be blessed and become a blessing to others. This is perhaps why no Shekinah cloud fills the rebuilt temple during this period.

This is the status of the people during the intra-testament period when there was no prophet in Israel after Malachi for four hundred years, which suggests why John the Baptist is often referred to as the last Old Testament prophet.

Crafting the Call

The core missionary intent is evident in Jesus calling his followers to be “fishers of people” and are referred to them as “Apostles” which means: “envoys sent by the risen Jesus Christ to proclaim the good news.” (Schnabel 2004, 10-12) Jesus describes his own mission when approached by Syrophoenician woman: “I was sent only to the lost sheep of the house of Israel.“ (Matt 15:24; Luke 4:43-44). Jesus saw himself as a missionary primarily to Israel, but the mandate for disciples to evangelize the world comes from the risen Christ just before his ascension: “You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8; Schnabel 2004, 207).

This call to evangelize the nations is not restricted to Luke-Acts. Matthew cites the Great Commission: 

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matt 28:19-20)

The phrase—“I am with you always”—sounds suspiciously like a gift of the Holy Spirit. In John’s Gospel the parallel passage is: “As the Father has sent me, even so I am sending you.” (John 20:21) Mark’s parallel passage is: “Go into all the world and proclaim the gospel to the whole creation.” (Mark 16:15)

When the calls to evangelize the world are cited, some will respond that these texts were late additions to the original manuscripts, but the texts themselves are full of efforts to train the disciples in evangelism. Consider Jesus’ sending of his disciples ahead of his own traveling path, a kind of first-century advance-team:

“After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. And he said to them, The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Luke 10:1-2)

And what training had the disciples received in evangelism, other than to live with Jesus and know him? The disciples were given no resources and were to live among the people: “Carry no moneybag, no knapsack, no sandals, and greet no one on the road.” (Luke 10:4)

While the Holy Spirit had not yet been formally given to them, the disciples’ report suggests that informally the Holy Spirit had already empowered them: “Lord, even the demons are subject to us in your name!” (Luke 10:17) By any line of thinking, exorcism is a ministry of power, a test of wills within a spiritual context.

The Greater Context

While seeds of this view of missions and the church’s call are found throughout scripture, Luke is the one who develops this vision most clearly. Note that the church’s mission statement (Acts 1:8) is given before the granting of the Holy Spirit at Pentecost (Acts 2:1-4).

References

McDonald, Suzanne. 2010. Re-Imaging Election: Divine Election as Representing God to Others & Others to God. Grand Rapids: Eerdmans.

Schnabel, Eckhard J. 2004. Early Christian Mission: Jesus and the Twelve: Volume One.  Downers Grove: InterVarsity Press.

The Call of the Church

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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