I came across this post I wrote almost exactly 10 years ago and I realised that God’s love and God’s justice are not a dichotomy but are in fact the same thing. i think that perhaps I was confused with some modern theological positions that somehow pit justice against love. What I realise now is that justice in the Bible is not some kind of punishment for sin but is in fact freedom from oppression.
I revisited this post today from 2012 and I think it has relevance today, especially in light of how COVID-19 restrictions have brought the discussion of what the church is to the forefront of society as a whole. Can you help me out? Do you have an answer to the question I pose here?
The Greeks used an everyday word to describe when they gathered together as Christians. We use a religious word to describe the same thing. And that fact has a tremendous impact upon how each of us understands the concept.
The funny thing is is that it is the same word: “Church.”
I spend a lot of my time trying to define this word for leaders in the Christian movement. We look at how it is used in the Bible; we look at what it meant in the original Greek; we study how it has been used through the ages since the 1st century; and so on and so forth. And when we come to a conclusion we proclaim it from the hilltops: I know what “church” means! (Of course, there is the corollary that if I know what it means then you probably don’t. So you need me to tell…
At this point it is important to discuss the concept of truth since one possible complaint of the above framework is that it promotes a concept of truth that is relative rather than absolute.
The basic goal of every person in every society is to try to understand Ultimate Truth, or what’s called sometimes Ultimate Reality. This is the unadulterated pure truth that exists beyond human comprehension or human influence. This would be the Ultimate Truth that exists behind every reality that we know. This is the Truth that every system of truth we have in our human society is trying to approach.
Traditionally, there’ve been two different ways people have tried to understand or approach this ultimate reality. Certain people look to the past and say, “Remember how it used to be? Remember how things were so good? There was a simple past. Things were safer in our society. We didn’t get caught up in technology so much as we do nowadays. I wish things were like the past.”
Other people look to the future and they have dreams for a better future. They say they say the past wasn’t that great after all. And they would like to change some things to make a better future.
When evaluating these are two different ways of looking at how we can approach ultimate truth, it’s important to remember that we don’t forget the goal is to become closer to that Ultimate Reality that exists somewhere beyond our perception. The Bible refers to our perceptions of Ultimate Reality as a “mystery” (Mk 4:11; Ro 16:24; etc.) or as seen “in a glass darkly” (1Co 13:12).
Post-Truth is a term that’s become popular lately. It implies that somehow in the past we were closer to the truth than we are today. I wonder, however, if it’s not so much that we’re in a Post-Truth society in as much as the truths we thought that were closest to Ultimate Reality in the past have now been shown to be further from the truth than we thought? Part of this is because of the introduction of different perspectives due to a blending of different cultures in our society today. In the past societies were more monolithic and isolated from other societies and so they shaped truth based upon what they knew using their common language, frame of reference, and religion. But once the world got smaller because of changes in international travel, and as people started to understand the truths as other societies understood them, they realized that maybe their original perceptions and understandings needed adjustment.
So how do we tie this together? I think we often confuse the truth as we understand it with Ultimate Truth and we assume that we’ve got it figured out: “The things that I believe to be true are the right things and if you believe different things to be true, then you’re wrong and I have to convince you about that.” I think basically that’s how we feel because that’s part of human nature, but a realization that we’re all trying to approach human nature from a different perspective leads us to conversation with one another that can help each of us come closer to ultimate truth in a better way.
This idea of conversation opens us up to an evaluation of our own societies as well. We thought our societies were fairly monolithic, but we didn’t realize that that our society is made up of a lot of disparity and a lot of divergence. Irigaray (in Hinton, 2013 & Hollywood, 1998) complained of how the “normative subject” in society was a white middle-aged man and advocated for using different perspectives to better understand society. The “normative subject” in “most western philosophical and religious discourses” is “white, male, free, middle to upper class.” Irigaray credits Freud with developing this norm but critiques it by wondering if there is then room for the feminine. Since the feminine isn’t “normal” then there must be “no sex difference.”
These this lack of difference diminishes the female voice because “normatively there is a strong tendency to deny epistemic value to differences … which are therefore epistemically suppressed and must be suppressed by the subject if she is to gain epistemic authority” (Hollywood, 234).
Irigaray is not advocating for some type of feminine norm but her critique opens us up to different perspectives beyond sex and gender including age, relationship status, health, language, ethnicity, economic and social strata, and more. We all have different perspectives and each of these perspectives is a different way for us to approach this truth in this reality.
It brings a couple of questions to mind. How do I know that my understanding of the truth is complete? Can I not learn from others whether right or wrong? Maybe somebody else has a different system of logic or a different understanding of reality, or a different system of hermeneutics than I do, and I can learn from them so that I can improve and that I can learn a new thing.
I am sure that everyone has heard of Yolanda, the massive typhoon that struck the central Philippines in early Nov 2013. The storm not only brought a lot of high winds to the area, it also pushed a 6m-high storm surge into the city of Tacloban. Reports say that this storm surge reached up to 700m inland destroying most of what lay in its path. The result was immense destruction and heartache that will continue for years to come.
Of course after a disaster of this magnitude assessments are made to find out what went wrong with the plans that were made and how can they be improved in the future. In this case, one of the issues appears to center around the warnings that were issued regarding the coming “storm surge.” Many apparently did not understand what a “storm surge” was and therefore did not take adequate precautions. Studies are now underway to find out what Filipino terms might be used in the future that would help people better understand the dangers that may be approaching. Current options include daluyong and humbak but the debate continues.
There is a similar issue in theology. The group I currently work with in the Philippines uses an Affirmation of Faith that is in English. This is because it was adopted from the Affirmation of Faith from the first missionaries to the area, who happened to be Americans. I recently had a discussion with one of my Filipino colleagues about this statement that seeks to express the faith of Filipinos in a language that is not entirely their own. Our discussion centered around making our faith understood. Of course, translating concepts between languages is fraught with danger. What if there are words that have no equivalents? What if concepts are not transferrable? Like the use of the word “storm surge” was not adequate to communication danger to those in Samar and Leyte, perhaps words like “grace,” “baptism” and “church,” which have no Filipino equivalents, are also inadequate to express God’s desire for Filipinos today. In fact the word “baptism” is itself not even adequately translated into English. Rather it is merely transliterated from the original Greek word.
It leaves us with the question: How do we make our beliefs understandable to those of other languages and cultures and how do those beliefs legitimately change when that translation occurs?
I had intended to end this post here until I was reminded of something. When I was a child in Canada, we had heard of tidal waves — massive surges of water that inundate the land. When I got older I found out that in fact “tidal wave” was not the correct term at all for that kind of wave. Rather it is “tsunami,” from the Japanese. I guess part of my misunderstanding lay in the fact that those kinds of events are quite far from Saskatchewan and therefore my frame of reference is skewed. In this case, a foreign word was needed to help me express a foreign experience.
I guess that leads to another question: How much of theology is a similar “foreign experience” that needs new words in order to be adequately expressed? Or must theology always be expressed in one’s heart language in order to be truly understood?
Enjoyed this video from Seth Godin regarding school. Take a look.
I have a similar question: What is church for?
We debate about what church is? Some would say, “A church is a big building that sits on the corner of our street.” Others would counter by saying, “No. It’s not a building. A church a group of people who gather together to worship God.” Actually both are true, if you look at the dictionary definition of “church” so there is no need for us to argue over that one anymore 🙂
But have you ever thought about what church is for? Can an understanding of why we do church help us in defining it? Millard Erickson talks about two aspects of defining church in his Christian Theology (Chapter 49). One is the essence of the church or the church’s nature. We use biblical and philosophical ways to answer this. The other is empirical. This is the church as it is lived out in the world. I think that perhaps we have focussed too much on trying to find the church’s essence that we have neglected its functionality.
Godin’s argument is that once we understand what school is for, we will be able to adapt/change what we are doing now so that we can actually meet our goal. I would argue the same for church. If we don’t know why we do church on Sunday (or whatever other day you do it — the concept is the same, just a different schedule 🙂 then how will we know we are meeting our goal?
So, how would you answer the question, “What is church for?” Do you agree with your answers?
The Greeks used an everyday word to describe when they gathered together as Christians. We use a religious word to describe the same thing. And that fact has a tremendous impact upon how each of us understands the concept.
The funny thing is is that it is the same word: “Church.”
I spend a lot of my time trying to define this word for leaders in the Christian movement. We look at how it is used in the Bible; we look at what it meant in the original Greek; we study how it has been used through the ages since the 1st century; and so on and so forth. And when we come to a conclusion we proclaim it from the hilltops: I know what “church” means! (Of course, there is the corollary that if I know what it means then you probably don’t. So you need me to tell you. Good on me!)
But what if we couldn’t use that word? What if it was not available in my heart language? What if my culture had no concept of that word? What would I do then? How could I describe the body of Christ without the word “church”?
Is it possible?
Want to take a shot?
How would you describe the concept of church without using the word “church”?
Would you be willing to give up the word in favour of your new one?
New Chinese passport. The dotted line in the lower right corner shows the disputed area that China is claiming.
Have you ever thought about the idea of laying claim. I remember as a child looking at pictures of early European explorers visiting “new” lands and, after planting a cross or a flag, claiming that place in the name of the king (or queen or whoever). Now before you get offended remember that I share both European and First Nations blood 🙂
Recently you may have read one of the following articles regarding China’s new passports. Apparently the show a map that includes disputed portions of the “South China Sea” as being a part of China. As you can guess, various countries, including Vietnam, the Philippines, Indonesia, and the USA have made their opinions known. That’s because they also have claims in the area. It is a problem that has been brewing over many years but has recently come to a head. Time will tell how this will be resolved.
I began to think about the church and about missions. Do we lay claim to things that don’t belong to us? I wonder what people in the 10/40 Window think about all the maps of their countries that have been distributed over the years? I wonder what “Manila Ben” or whoever Saddleback named their target audience thinks when s/he sees the various effigies of who they are and how to “reach” them?
The concept of “claiming” implies concepts like good and bad, right and wrong, good and evil. Those doing the claiming always come out on the good side, while those who are claimed are always on the wrong side. But is this really the way missions works? Can any of us claim to be perfectly and totally connected to God? Aren’t we all on a journey?
Are we making unfair claims upon the people of the world? Do we have any other choice? Do those people then have the right to make a similar claim upon us?
I have been following with interest the current discussion led by Mike Breen regarding disciple making and the missional church. Since both missionality and disciple-making are personal interests of mine, I have enjoyed reading the blogs and reflecting on how they will reshape my understanding of church and mission.
As I reflect on Christian life and leadership, I am both convinced and convicted, that disciple-making is the goal, end result, and organizing practice to which I must commit. Disciple-making is the Jesus ordained mission of the church. But, it is built more in organic relationships and imitation. I need to take some time to explore Mike Breen’s questions, which are both convicting and compelling for me personally. If you want to read his blog, have a look, and offer your reflections about the need and nature of disciple-making. How would you see disciple-making flourish in your life and leadership, in your church, and in our district and denomination? Do you, does your church, have a plan for disciple-making? Is the plan working? What are the outcomes? How do you measure them beyond simply the number of baptisms?
Bums in pews is the traditional way that we have measured disciple making. If we have more attending church on Sunday morning then we are making disciples. Our goal: “Invite your friends to church.” Once you have done that, the discipling process goes through stages such as teaching them to tithe, getting them to teach Sunday School/lead a cell-group, getting them to join the choir or the board or the deaconesses, etc. By definition a church in this model means basically a Sunday-morning worship service. Thanks to Reg Bibby we realised that we were just circulating the saints and that more bums in my pews meant less bums in my brother’s pews. And of course we forgot the mission of the church and so we looked for another solution.
So then we thought, let’s look at baptisms as a guide. Our goal: “We are having a regularly scheduled baptism on _____. If you want to be baptised just let the pastor know and we will add you to the list.” This is considerably less “missional” than the previous “Invite your friends to church” (because it is primarily insiders who are asked to participate) but it does at least try to answer the “circulating saints” issue. But then, for example, I know of one specific church that has baptised literally hundreds of people. Unfortunately, you would be hard-pressed to find many of those baptised believers involved in a church today (much less involved in mission). And the church that was planted no longer exists.
So now we are looking at disciple-making as a guide. If disciples are being made then the mission is successful.
It seems to me that we have a problem of definition. For some, a disciple is someone who attends church on Sunday and gets involved in some part of that operation. I suspect that if you asked someone on the street to define disciple of Christ they would include regular Sunday-morning church attendance as one of the key factors. Baptism would be much farther down the list – I suspect that tithing would be higher in the minds of many 😉
So in answer to your question, Roger, “Does you church have a plan for disciple-making?” My answer would be, “Yes, all churches do.” Next question: “Is the plan working?” My answer would be “Yes, insofar as they each fit our own definition of what a disciple is.”
Obviously there are problems. But perhaps because we are both too specific AND not specific enough in our definition of disciple. Disciple means “bums in pews;” disciple means “baptisms. But disciple means far more than that. Mike Breen talks about “Dinners. Parties. Work days. Grocery store trips. Mission. Worship services. Birthdays. Anniversaries. Funerals.” This I think is really at the crux of the matter. For me it’s not so much what are we doing wrong as it is how can we enhance the disciple-making that our churches are already doing to be more holistic, inclusive, universalistic, biblical, accessible, understandable?
So the question is how can I get this going in my life so I can contribute to the disciple-ness of someone else, even as they contribute to mine?
Impact is a word that excites me particularly as I think about how the relates to society. I teach about the church having impact, about the church doing its role of influencing society to become more and more like the Kingdom of God each day. I have often thought of a nail as a good example of this:
If a nail wants to be used effectively – it if wants to fulfill it’s function – it needs to find a hammer to impact it and drive it into some wood. Impact is essential to the functionality of a nail.
But impact is also a one-way street. Getting back to the nail and the hammer, when the hammer impacts a nail, the nail’s only participation is to be hit repeatedly on the head. The nail really has no impact on the hammer (unless of course you believe the warning label that says the head may shatter – see the Mythbusters episode to see how this really works out).
Another word excites me too. It is “engagement.” Engagement is a better word because it is not a one-way street. It is two or more parties working together for a common goal. It is not simply dependent upon one party to do all the driving – both parties participate.
So when it comes to the church what is the best word to use? Do we say that the church needs to have impact and be the driving force behind any change or transformation in society or does the church engage society, working together toward a common goal?
Here are a couple of verses to help us in our thoughts:
Matthew 5:13-16 – “You are salt for the earth. But if salt loses its taste, how will it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. “You are light for the world. A city cannot be hidden when it is located on a hill. No one lights a lamp and puts it under a basket. Instead, everyone who lights a lamp puts it on a lamp stand. Then its light shines on everyone in the house. In the same way let your light shine in front of people. Then they will see the good that you do and praise your Father in heaven.
Matthew 5:13-16 seems to imply that there is some part that we have – we are salt and light – in societal transformation.
Romans 8:19-22 – All creation is eagerly waiting for God to reveal who his children are. Creation was subjected to frustration but not by its own choice. The one who subjected it to frustration did so in the hope that it would also be set free from slavery to decay in order to share the glorious freedom that the children of God will have. We know that all creation has been groaning with the pains of childbirth up to the present time.
One the other hand, Romans 8:19-22 seems to imply that creation wants to participate in something – it is not just waiting to be used but wants to be part of the solution (but also knowing that it depends upon God to redeem it).
So what about you? Which concept is the best depiction of the church’s role in society? Impact or participation?
Michael J. Fast 