• Our hope-filled future is bound up in sharing the story of Jesus, in discipling others, in bringing those disciples together into communities of believers, and in developing and releasing those believers to create other communities... till Jesus the King comes again!

Being Mission-ALL is Four

After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!””

The apostle John, in two short verses, captures the vista of God’s activity in the world and His overarching purpose.  As the church universal gathers around the throne, we see that God’s “mission”, His ultimate objective is the salvation of those who would be entered into His worshipping community.  A fourth element that should characterize the community of believers is that it would be “mission-ALL”. 

To be “mission-ALL” means that the community has an identity and a role that is intimately connected with God’s greater desire or mission.  The community aligns all of itself, centers all of itself around God’s desire to reach out.  One writer states: “Mission belongs to our God.  Mission is not ours; mission is God’s.  Certainly, the mission of God is the prior reality out of which flows any mission that we get involved in.  Or, as has been nicely put, it is not so much the case that God has a mission for his church in the world but that God has a church for his mission in the world.  Mission was not made for the church; the church was made for mission – God’s mission.”

To be “mission-ALL” is not an activity that happens outside the context of the community; something that we do “out there” and that is somehow unrelated to who we are as a community. 

At the very least, to be “mission-ALL” means that the community acts, lives and works, at all times, both gathered and scattered, in ways which are an outflow of their identity and which demonstrate their active engagement in God’s work in this world.  So, what might that look like in the cultural context where you serve?

Communion is Three

We could use a variety of other terms to describe what we are talking about next in regards to the church: fellowship, community or “koinonia”.  When we normally use this word in Western contexts, we mean the activity that happens outside of the time when the community of believers gathers together.  You know, the “fellowship time (or hour)” afterwards, where we share a cup of coffee and conversation.

Yet, the Bible describes “koinonia” as “having a share with someone in something;” in other words, mutually associating and participating with others in Christ.  We “fellowship” with another when we acknowledge our common participation in the life of God in Christ and share that communion by the way we love one another (John 13:34) which is the distinguishing mark of the community of believers.

Communion, centered on the Master’s love, must imply a deeper engagement and participation with one another.  In the context of the community gathered, it manifests itself through the exercising of our spiritual gifts for the growth of one another, through the bearing of one another’s burdens and struggles, through confession and the offer of forgiveness to one another, through praying for another, or through sharing our resources freely with one another.  It is ‘one-anothering’ from the heart.

One writer wrote this about the communal life: “The Graeco-Roman world of the first century was characterized by a sense of isolation and longing for community similar to our own, and there can be no doubt that it was the richness of its communal life which was one of the major attractions of the Christian faith to others of their day.”

Jesus said it this way: “Let me give you a new command: Love one another.  In the same way I (Jesus) loved you, you love one another.  This is how everyone will recognize that you are my disciples – when they see the love you have for each other.”  (The Message)

Prayer Tools?

As I thought about today’s post, I wondered if simply scanning the text of chapter 26 from A Praying Life and inserting here wouldn’t be the best. Each paragraph seems to “put a searchlight” on another area of struggle we have with prayer, and particularly in finding a balance between childlike praying and “tools” that serve to direct our prayers.  Two ideas in particular are worth pursuing further.

One, is that our lack of some tool or system might reveal a heart of unbelief.  Paul Miller writes: “The bottom line is we don’t write down our prayer requests because we don’t take prayer seriously.  We don’t think it works … I am not naturally a people person, but when I regularly pray for people using some kind of written system, my heart tunes into them.  I am bolder about asking them how things are going because they are already on my heart.”  How many times have I, have you, been talking with someone by phone or Skype and said, “Hey, I’ll be praying for you about that,” and then when we hung up, we never prayed for that need?  Am I, are we just using Christian jargon to make others feel better, or do we really believe that God responds to our prayers?

Second, is that our commitment to a system or tool for prayer might keep us from God rather than drawing us to Him.  Paul Miller describes it this way: “Systems can become rote, desensitizing us to God as a person.  We can become wooden or mindless as we pray.”  Haven’t you felt yourself fall into this trap at times?  You feel like you’re sharing a list with God, rather than engaging Him in heart conversation.

What struck me most is that Paul Miller doesn’t try to solve this struggle for us, by choosing one “option” or another.  He writes: “Remember, life is both holding hands and scrubbing floors.  It is both being and doing.  Prayer journals or prayer cards are on the “scrubbing floors” side of life.  Praying like a child is on the “holding hands” side of life.  We need both.” 

Seeking that balance of both is what makes prayer such a journey worth taking!

“Inbetweeners”

I ran across this quote today and thought it was worth posting in place of our ongoing discussion on what we mean by “church”.  I have used the word “workers” to replace the normal word used:

All workers now have a new role of inbetweeners.  They are bridge-persons, culture brokers, who stand between worlds and help each to understand the other. They stand between the church and unreached people and between churches and missions in different lands.  This calls for a new understanding of the psychological, social, and cultural nature of the workers of the future.  They must truly be bicultural or transcultural people, living in different worlds but not fully at home in any of them.”

I am an “inbetweener” in my life as a believer as I experience the “already and the not yet”, seeking to bridge living in this world with the longing to be in the full presence of my Father.  But I am also an “inbetweener” in my work with others, seeking to build bridges of relationships whereby the message of the Father can be shared with many.

There’s a lot to consider in being an “inbetweener”.

Reading & Studying the Scriptures Together is Two

The early church is described as being “devoted to the apostles’ teaching and fellowship, the breaking of bread and the prayers.” (Acts 2:42) Though this is not an exhaustive list of the possible elements or functions of a church, it certainly provides an insight into those elements which were considered vital. 

The community of believers were devoted to, committed to or “continually keeping in close company with” the Word of God that had been revealed to them through the apostles teaching (the ‘didache’).  In other words, they were giving significant time and effort to reading, listening to and studying the Word of God together .

What we have said so far, most of us would consider a given.  The difficult question to answer is how this works out when the community gathers.  This is where we confront our own cultural backgrounds or biases towards a particular way or outworking of this element of community life.

The Bible, however, provides a variety of examples for our reflection:

*        Sometimes each member shares teaching or challenges with the other members of the community (Colossians 3:16)

*        Sometimes the community “studies” together to understand the Word (Acts 17:11)

*        Sometimes time is given to the straight up reading of the Word (1 Timothy 4:13)

*        Sometimes a person “teaches” others in the community from the Word (Acts 6:4)

*        Sometimes shared teaching is done so as to equip other members of the community for service (Ephesians 4:11-12)

In each of these examples, we see an interaction between members of the community; all are participants together in reading and studying the Scriptures.  Martin Luther talked about the need for “brotherly conversation and the Bible”.

As we think about what we mean by “church”, we must grapple with the appropriate cultural forms of these functions of the community, in particular having a passion for God and reading and studying the Scriptures together.

Praying In Real Life

I encourage you to read the last section in the book, A Praying Life: Connecting with God in a Distracting World, called “Praying in Real Life” (chapter 26-32) as we finish our discussion of this helpful book.

David M’Intyre, who I quoted in “Thursday Prayer” last week, wrote this about prayer: “When prayer rises to its true level, self, with its concerns and needs, is for the time forgotten, and the interests of Christ fill, and sometimes overwhelm, the soul.  It is then that prayer becomes most urgent and intense.  It was said of Luther that he prayed “with as much reverence as if he were praying to God, and with as much boldness as if he had been speaking to a friend.”

It is towards that “boldness” in speaking in prayer that we now turn in this final section of Paul Miller’s book.

I would like to invite any of you to submit a blog post to me (international.director@worldteam.org) on one of these final chapters (chapter 26-32) or on a theme that runs through these final chapters.  Each Monday for the next four weeks (starting Monday, March 21st), I will post one of the posts submitted.

Probably even more important though is the prayer we should be praying on behalf of one another, taken from Paul Miller’s comment in his introduction: “that through this book my relatively light suffering will overflow into your life as comfort, freeing you to touch the heart of God.” (12)