"Go, therefore, make disciples of all the nations" (Matthew 28:19)
Larry Crabb notes, “You were put here to reflect the character of God in the way you live, to pour out His life through yours toward whomever you're with, however they treat you. That's the first thing, to glorify God by worship and trust in every circumstance and by revealing what He's like.” [1]
Imagine a entire society of believers living in a way that revealed the character of Christ to the world. A quote I heard some time ago that always stuck with me is: “Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it’s the only thing that ever has.” (Margaret Mead).
Elton Trueblood writes that, “A society of loving souls, set free from the self-seeking struggle for personal prestige and from all unreality, would be something unutterably precious. A wise person would travel any distance to join it.” [2]
He notes that the best chance for the renewal of the human spirit in the twentieth century, as in the first, lies in the formation of genuinely redemptive societies in the midst of ordinary society. Such fellowships would provide a sense of meaning for the members within the societies and, at the same time, maintain an infectious influence on the entire culture outside.” [3]
This happened with the church of Acts. They had a powerful effect not only on each other, but on society around them. In Acts 4:34, Luke notes that God's grace was so powerfully at work among them that no one was in need. And in Acts 5:13 Luke notes that they were highly regarded and many were added to their number daily.
So why is an infectious spiritual society so rare? According to Larry Crabb, it is because of the requirement of brokenness. He writes, “We'd much rather be impressively intact than broken. But only broken people share spiritual community.” [4]
Larry Crabb writes that everything in a spiritual community is reversed from the world's order. He writes, “It is our weakness, not our competence, that moves others; our sorrows not our blessings, that break down the barriers of fear and shame that keep us apart; our admitted failures, not our paraded successes, that bind us together in hope. A spiritual community, a church, is full of broken people who turn their chairs toward each other because they know they cannot make it alone. These broken people journey together with their wounds and worries and washouts visible, but are able to see beyond the brokenness to something alive and good, something whole.” [5]
Charles Clayton Morrison states the Christian church is “a society of broken personalities, of men and women with troubled minds, of people who know that they are not good. The Christian church is a society of sinners. It is the only society in the world, membership is based upon the single qualification that the candidate be unworthy of membership.” [6]
According to Trueblood, what is needed to achieve an infectious redemptive fellowship that is full of life is reformation at a deep level within the church. We need to encourage new growth, nourishing “new shoots in the old stump.” [7]
The measures of spiritual community / redemptive societies can be found in the fruit. Do they love each other well? (I would also add, do they love their neighbors outside of the church well?); Are their hearts quickened by love to obey God, following the Spirit? Do they demonstrate they have the mind of Christ? [8].
In Galatians 5:22-23 Paul says, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.”
Dallas Willard notes that we grow into the fruit of the Spirit as students or apprentices to Christ. [9] Paul says in Ephesians 5:1-2, “Follow God's example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”
Dallas Willard notes, these 'children of light' are only produced through discipleship. He notes that many professing Christians have a flawed view of what it means to have faith in Christ. They do not do what God says, but rather what they think is best. They do not believe they need the grace of God for radical transformation of who they are, but just a little help. [10] Rather, they polish the outside of the cup with changes to behavior but fail to experience true transformation.
Dallas Willard notes, “Hopefully they will encounter churches that naturally produce children of light because they follow Jesus' instructions: 'As you go throughout the world, make apprentices to me from all kinds of people, immerse them in Trinitarian reality, and teach them to do everything commanded you.' (Matthew 28:19-20, PAR).” [11]
The church is the place for discipleship according to Dallas Willard. And Jesus is the one who disciples people. He writes, “Discipleship is about relationship, so the process will be different for everyone." [12]
Dietrich Bonhoeffer implies that if our Christianity has ceased to be serious about discipleship, we have watered down the gospel into an emotional uplift which makes no costly demands and fails to distinguish between natural and Christian existance. [13]
The root word for disciple is manthano, which means: to learn, or be taught; to learn by practice or experience, acquire a custom or habit; to ascertain, be informed; to understand, or comprehend. To be a disciple of Christ is to learn of Him, be taught by Him, learn by practice or experience, and to assist in spreading His doctrine around the world. [14]
The goal of discipleship is to make us like Christ. “A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master” (Matt. 10:24, 25). And it is Christ who enables us to achieve the goals He sets for us in life and in service to Him. [15]
Discipleship at church begins with our committed membership according to Trueblood. He writes, “Once 'member' was a glorious word, signifying a real interpenetraton of lives for a noble purpose, but now the figure of speech has warn smooth. Membership is now largely paper membership.” [16]
Paul says in Ephesians 5:30 that as believers, we are all to be members of His body.
People call themselves “members” but fail to be committed followers of Christ. He redefines membership by five conditions: “commitment, witness, fellowship, vocation, and discipline.” [17]
Commitment.
Trueblood writes, “Increasingly, through the centuries, we have found in the life, teachings and death of Jesus Christ an convincing answer. He, of all, inspires our full confidence. A Christian is one who will stake everything on this confidence.” [18]
The mood of commitment may be realized in a variety of aspects of our lives according to Trueblood. In art, for example, he notes that only the committed grasp the true glory of beauty. And in a marriage, ones who commit themselves without reservations, stay engaged for better and for worse. [19]
Paul reflected a deep commitment to the body of Christ in all his actions. In Galations 4:19 he told the church when they were off track, "Oh, my dear children! I feel as if I'm going through labor pains for you again, and they will continue until Christ is fully developed in your lives."
As Trueblood notes, this type of commitment involves deep humility. One does not claim to have arrived but is willing to start. He writes that the committed are not united by their virtue or by their superior intelligence or piety. Rather their bond of union is their mutual concern for each other. [20]
Paul says in Galatians 5:13-15, “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another humbly in love. For the entire law is fulfilled in keeping this one command: 'Love your neighbor as yourself.' If you keep on biting and devouring each other, watch out or you will be destroyed by each other.”
"Love is the only way the kingdom comes" sings in the background.
Paul refers to the church of believers in Galatians and his brothers and sisters. One thing that is very evident in brothers and sisters is their love and commitment to each other. They are willing to speak the truth to each other and confront believed wrongs.
Brother and sister relationships are safe even when we are at our worst. However, today, rather than define our lives around this type of committed relationships with each other as believers in Christ, we water down the term 'brother and sister' and define it more loosely to mean an acquaintance that knows Christ.
Commitment is the perfect ground for confrontation of this sin. When both parties know their relationship is safe, they are free to speak the truth in love in a way that, in humility, calls both parties into greater life.
Paul says to the church in Galatia, “Brothers and sisters, if someone is caught in sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. Carry each other burdens, and in this way you will fulfill the law of Christ." (Galatians 6:1-2).
Witness.
Acts 1:8 says, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."
The second element of 'membership' in a body of Christ according to Trueblood is witness. He writes, “Being unwilling to stand up and be counted, we call this humility, when it is really cowardice... The temptation now is to occupy the rear seats in the synagogue, to avoid responsibility, to play the easy and comfortable role of a spectator.” [21]
The one who stands on the sidelines never knows the pain of failure. But at the same time, they never know the joy and triumph of victory. They watch others in the game and think this is sufficient to be part of the team. As Trueblood notes, “It is the philosophy of a tired people and its ultimate goal is complete futility." [22]
These days, people are apologetic of their faith and hesitate to be known as strong Christians. [23] Our concern is not to be primarily on social acceptance but faithfulness to Christ. Jesus says, “If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. If they persecuted me, they will persecute you.” (John 15:18-20)
Trueblood notes that “One of the most revealing marks of our current Christianity at the middle of the twentieth century is the relative absence of public witness to the faith.” It is our witness, as he notes, that strengthens our Christian commitment because one has taken a stand before his fellows. [23]
Trueblood suggests the church as a place where public witness is strengthened by members professing their faith by reading scriptures, offering prayers, [and I would add sharing faith stories] in public settings. Even if it does no good for others, Trueblood notes it does the person giving the witness good. He writes, “The most fortunate single feature of preaching is the beneficent effect on the one who does the preaching.” [24]
The original disciples of Christ, (Peter, James, John, etc.) were unapologetic in professing their faith in Christ. When Peter and John were brought before the Sanhedrin and arrested for their faith and told not to teach or speak in the name of Jesus again, they replied, "Which is right in God's eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard." (Acts 4:20)
They were infectious and compelled to witness. When they went back to their church, they shared their testimony with the other believers of all that happened. Then the church prayed together, "Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness" (Acts 4:29).
As one article notes, "The word rendered ‘boldness’ is parresia and has the sense of outspoken, frank, plain, open, courageous, confident, fearless as well as bold... The church prayed for boldness; they received boldness. As a result, the Gospel was proclaimed fearlessly." [25]
This article notes, "It is the work of the Holy Spirit to make us bold to proclaim the gospel of Jesus Christ. Boldness sees the condition of those who are lost and cares enough to proclaim Jesus Christ as the Saviour of sinners — that the lost might find shelter beneath his wings. This Spirit-given boldness is not arrogant. It is compassionate, frank, courageous, plain, fearless, and confident.” [26]
Fellowship.
Trueblood writes, “Unless it involves fellowship that is deep and inclusive, church membership is always nominal rather than real. Without genuine fellowship there is no koinomia.” [27]
The Wikipedia notes, "Koinonia is the anglicisation of a Greek word (κοινωνία) that means communion by intimate participation. The word is used frequently in the New Testament of the Bible to describe the relationship within the early Christian church as well as the act of breaking bread in the manner which Christ prescribed during the Passover meal [John 6:48-69, Matthew 26:26-28, 1 Corinthians 10:16, 1 Corinthians 11:24]. As a result the word is used within the Christian Church to participate, as Paul says, in the Communion of - in this manner it identifies the idealised state of fellowship and community that should exist – Communion." [28]
Spiritual Koinonia, as defined by the Wikipedia, includes three parts: Sharing, Relationship and Community. [29]
Sharing
'Sharing' or Koinonos, means “to share with one another in a possession held in common. It implies the spirit of generous sharing or the act of giving as contrasted with selfish getting. When koinonia is present, the spirit of sharing and giving becomes tangible. In most contexts, generosity is not an abstract ideal, but a demonstrable action resulting in a tangible and realistic expression of giving.” [30]
While sharing includes ones financial resources as others are in need, sharing is not limited to financial contributions to other's lives. Sharing includes giving of oneself, ones time and ones gifts to others. As we come together, we all have been given our unique gifts for the purpose of building up the body of Christ.
“I have not much to offer You, not near what You deserve” sings in the background.
Relationships
"Relationships, or 'Koinonos, in classical Greek means a companion, a partner or a joint-owner.... The common ground by which the two parties are joined together creates an aligned relationship, such as a 'fellowship' or 'partnership'...
To create a bond between comrades is the meaning of koinonia when people are recognized, share their joy and pains together, and are united because of their common experiences, interests and goals. Fellowship creates a mutual bond which overrides each individual’s pride, vanity, and individualism, fulfilling the human yearning with fraternity, belonging, and companionship. This meaning of koinonia accounts for the ease by which sharing and generosity flow. When combined with the spiritual implications of koinonia, fellowship provides a joint participation in God’s graces and denotes that common possession of spiritual values.” [31]
The heart of the idea of membership as experienced by the early Christian fellowship, as in the church at Corinth, “was that of being members of one another” as noted by Trueblood. The result of sharing all in common, he notes, was “gladness and singleness of heart.” [32]
Being members of each other, saves us from self-centeredness and unbalanced fanaticism according to Trueblood. He notes, “but men and women who submit to the disciplines of fellowship, seeking group guidance in major decision and recognizing the authority of the group experience, are largely saved from these extravagances.” [33]
Community
The Wikipedia notes, “The idea of community denotes a 'common unity' of purpose and interests. By engaging in this united relationship a new level of consciousness and conscience emerges that spurs the group to higher order thinking and action, thus empowering and encouraging its members to exist in a mutually beneficial relationship. Thus community and family become closely intertwined, because aiming at a common unity strives to overcome brokenness, divisiveness, and, ultimately gaining wholeness with each of the members, with their environment, and with their God. By giving mutual support, friendship and family merge. Both fellowship and community imply an inner and outer unity. No where in the framework of community is there implied a hierarchy of command and control. While there is leadership, the leader’s task is to focus energy, and align interests, not impose control.
Koinonia creates a brethren bond which builds trust and, especially when combined with the values of Wisdom, Virtue and Honor, overcomes two of humanity’s deepest fears and insecurities: being betrayed and being demeaned.
Whether working collectively or individually, the innovators of ancient Greece worked for the greater good of the whole — to propel their community forward, to share their understanding with others so that all ships would rise on a rising tide.” [34]
In other words, the body of Christ is built up, moving towards unity in the faith and full knowledge of the Son of God, becoming mature, and moving towards attaining the whole measure of the fullness of Christ. (Ephesians 4:12-13).
Paul tells the church in Philippians 2:1-4, “If you've gotten anything at all out of following Christ, if his love has made any difference in your life, if being in a community of the Spirit means anything to you, if you have a heart, if you care - then do me a favor: Agree with each other, love each other, be deep-spirited friends. Don't push your way to the front; don't sweet-talk your way to the top. Put yourself aside, and help others get ahead. Don't be obsessed with getting your own advantage. Forget yourselves long enough to lend a helping hand.”
Vocation.
This brings us to the fourth criteria Trueblood notes as being important to membership in a church – vocation. He writes, “It means that all true members must be fountains, not cisterns. It means that each member must be willing to think of himself as engaged in the ministry, by divine imperative.” [35]
"We're on our way to something, to someone, to becoming" sings in the background.
All are to be engaged, putting the kingdom of God first in their life, no matter what profession one may follow. Trueblood notes that in the beginning of the Christian cause all were ministers. He writes. “Member equaled evangelist equaled missionary. There was no place within the society for the observer, the mere supporter or the nominal member.” Trueblood notes that the greatest movements in society were ones who adapted a practice where all members were part of the crew, and there were no complacent passengers. [36]
I used to think of profession as secular and volunteering in church as being kingdom of God work. I thought I was not serving God unless I was helping at the church. However, people’s professions were never meant to be something done outside of Christ. One’s profession, just as the rest of one’s life, is meant to be part of our ministry or mission field. How we do life impacts those around us and this is a substantial part of our Christian witness.
God does not take us out of the world. Instead, He takes the world out of us. He changes who we are and how we do life. He redifines our purpose changes from one that is self seeking to one that is focused on relationship with Him - bringing Him glory in all situations.
When we put Christ first and have our hearts toward serving the kingdom of God, all our gifts are used for His service in all that we do.
Paul tells the church in Ephesians 4:17, “In particular, I want to urge you in the name of the Lord, not to go on living the aimless kind of life that the pagans live”
Paul says in Romans 12:1-2,
“Think of God’s mercy, my brothers, and worship him, I beg you, in a way that is worthy of thinking beings, by offering your living bodies as a holy sacrifice, truly pleasing to God. Do not model yourselves on the behavior of the world around you, but let your behaivior change, modeled by your new mind. This is the only way to discover the will of God and to know what is good, what it is that God wants, what is the perfect thing to do.”
Brandon O'Brien from Christianity Today notes that "The word vocation comes from the Latin word vocare, “to call.” Although the term today can refer to any career or occupation (according to Webster), the word (vocatio, I imagine) was coined to describe the priestly calling to service in the church. So vocation=calling." [38]
Brandon O'Brien notes, ones calling from God or vacation can be different from ones profession for some people. He uses the example of an artist or a poet who works in a profession to support what he/she loves to do - create works of art. [39]
Paul would be an example of this. Paul was a tentmaker by trade and an Apostle by vocation. Paul was passionate about His calling. He put the kingdom of God first in His life and served the Lord wholeheartedly, which included using his gifts in tentmaking to bless others, support himself financially, and open the door for evangelism.
In Ephesians 6:7-8, Paul says, “Serve wholeheartedly, as if you were serving the Lord, not people, because you know that the Lord will reward each one of you for whatever good you do, whether you are slave or free.”
All of the gifts God gives us in whatever ways He is calling us to serve, we are to offer up to him, and use them to serve others, in union with Christ, forming one body with several parts, exercising our gifts to the extent of God’s grace given us and according to our faith (Romans 12:3-8).
Discipline.
The final minimum criterion for membership, according to Trueblood is the acceptance of discipline. Trueblood notes that discipline, however trivial it may seem, is a source of strength. Discipline has to do with engaging in activites designed to draw one to God over choosing self indulgent behavior. [41]
Trueblood suggest even making certain activities mandatory rather than voluntary. He argues, “the very experiences which they would never have chosen of their own accord but which might have been truly deepening if they had been undergone. Because they are not introduced to the discipline which makes intelligent judgment possible, they have no rational basis of choice and thus the voluntary project is inherently self-defeating.” [42]
I can see where established standards have been very beneficial at certain times in my life. For instance, I used to take a bible study course every week that required me to read a book from Scripture and write a paper. Prior to having this requirement, I read the Bible and wrote, but not as consistantly. Having the requirement and specific expectations established provided me with the structure to develop the habit. In developing the habit and seeing the fruit, I then made it my own expectation on myself.
On the other hand, I can also see where disciplines have gotten in the way of my relationship with Christ at times. When I focus on disciplines and hitting certain marks rather than Christ, I become performance driven. For a time, I feel good about myself for my accomplishments. However, unless my focus is on my relationship with Christ and not my performance, I am not transformed. Instead, I become more self-righteous. Instead of obedience to Christ, disciplines become works of the flesh.
The Pharisees struggled with legalistic works. In Luke 18:11-12 Jesus told a story about a Pharisee who stood before God and said, “God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. fast twice a week and give a tenth of all I get.'”
People who love Christ and genuinely want to grow more in His likeness will gladly submit themselves to discipline. When they have their eyes on their eternal Treasure, they desire to be held accountable by whoever will help them grow in Christ. Like Paul, they say “I discipline my body like an athlete, training it to do what it should.” (1 Cor. 9:27)
It is a fool that despises discipline (Proverbs 1:7).
Lord, I love you and do genuinely desire to grow more in your likeness. Thank you for the so many ways You have loved me to life and given me opportunities to grow. Thank you for the people you have placed in my life that have helped me along this path. I am so grateful.
We long for more of you. We long to see Your body even more built up, moving towards greater unity in the faith and full knowledge of the Son of God, becoming fully mature, and attaining the whole measure of the fullness of Christ. (Ephesians 4:12-13).
Crabb, Larry. Becoming a True Spiritual Community: A Profound Vision of What the Church Can Be. Tomas Nelson, Inc. Nashville, TN. 1999. (References 1, 4, 5)
Trueblood, Elton. Alternative to Futility. Word Books, Waco, Texas. 1948. (References 2-3, 6-8, 16-24, 27, 33, 35-37, 41-42)
Willard, Dallas and Johnson, Jan. Renovation of the Heart in Daily Practice. NavPress, Colorado Springs, Co. 2006. (References 9-12)
The Analytical Greek Lexicon: New Testament, 257.
Hayford, J. W., & Rosenberger, H. (1997, c1994). Appointed to Leadership : God's Principles for Spiritual Leaders. Spirit-Filled Life Kingdom Dynamics Study Guides. Nashville: Thomas Nelson. (Reference 14)
Hayford, J. W., & Rosenberger, H. (1997, c1994). Appointed to Leadership : God's Principles for Spiritual Leaders. Spirit-Filled Life Kingdom Dynamics Study Guides. Nashville: Thomas Nelson. (Reference 15)
Philpott, Kent. With Boldness. Miller Avenue Baptist Church. Located at: http://www.w3church.org/Articles/Boldness.html. Last Accessed: 7/12/10 (References 25-26)
Wikipedia. Koinonia. Located at: http://en.wikipedia.org/wiki/Koinonia. Last Accessed 7/14/10. (References 28-32, 34)
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