Theology of Ministry

By: Steven Brice

Abilene Christian University

Theological Reflection in Practice

Professor Chris Flanders

March 18^th, 2014

A disciple’s theology of ministry begins with one’s personal story. In order to appreciate someone’s approach to ministry, you must first gain a sense of their background. Every disciple of Christ has a story that shapes the way they view life, the world, and God. Therefore, before sharing the theological framework in which my view of ministry travels through, it is important to gain some insights of the life that I have lived.

Jesus Moved into my ‘Hood’

            “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.”

My parents are from Haiti, and both of them were a part of a family that exceeded five siblings. In addition, both of my parent’s fathers abandoned their families. When my parents got married, they did not have a High School education, yet they decided to move to the United States to position their children to have opportunities to succeed in life. They moved to Brooklyn, New York, where I was born. Given the fact that they did not have a recognized education, they were not given the opportunities to work jobs that would help their family survive. Therefore, they had to work two jobs to make ends meet.

As a result of them working two jobs, my older sister (who is now deceased), myself, and my younger sister were left either home alone or outside on the street. The neighborhood we lived in was filled with gang violence, so my parents moved to South Jamaica Queens. Rochdale Village, a co-op in Queens, was also filled with gangs, drugs, and other sorts of negativity, yet there were security guards, positive and spiritual people who lived in the buildings. Apparently, my parents believed that this was a safer and more affordable place to raise a family than the apartment building in Brooklyn. Given that my parents worked two jobs, I was looking for a home. The apartment we lived in was not a home; therefore, I spent most of my time after school in the streets. I was easily persuaded to engage in negative activities with my friends and big brothers in the “hood” (neighborhood). Nevertheless, my parents were Sunday church goers. Therefore, every Sunday, I had to put on my “church clothes”, “church make-up”, and my “church good-boy character”. When the brother said the final prayer, I was ready to take off the church clothes and spend the rest of the day in the streets.

I constantly found myself in trouble. My entire demeanor made a statement that I was only interested in trouble. My baptism slowed me down, but I eventually got worse. There was a devout Pentecostal lady by the name of Mrs. Brown (now deceased), who would always call me over to her whenever she saw me. She would ask me questions such as, “How are you doing today?; Are you behaving yourself?; How’s school?” Normally, I was disrespectful towards senior citizens, but Mrs. Brown was someone special and apparently she thought I was special as well. Mrs. Brown would lay one hand over my head, raise the other hand, and pray for me and my life.

As I continued to live the life of a “wanna-be-thug”, I found myself in situations that threatened my future endeavors. Slowly but surely, I decided to change my life. I decided to live into the significance and depth of my baptism and become a disciple. As of right now, I am a struggling sinner who is saved by grace, passionate about sharing the story of the Savior. As of right now, I am passionate about God, God’s mission, God’s Kingdom, and God’s creation. The reason why I am so passionate about the entire story and mission of Christianity is because of people like the devout Pentecostal lady who didn’t mind touching me with God’s love. She was a representative of Jesus who put on flesh and moved into the neighborhood. It is from experiences such as this that has shaped the way I view ministry.

Appreciating God’s Work in History

“In the beginning when God createdthe heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.  Then God said, “Let there be light”; and there was light.”[1]

“Where were you when I laid the foundation of the earth?”[2]

“I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ.”[3]

In addition to one being aware of their own story, an individual who desires to embrace the mind and work of God in the world, must appreciate the history of God working in the lives of other people.  God’s servants are workers in the Kingdom of God.  God’s servants are a part of a continual story that God is writing.  The story of God working in the world today did not begin with the servants that are presently working; however, there is a history of diverse movements, philosophies, obstacles, theologies that have shaped the world and the church.

Ray Anderson, in his volume titled, The Soul of Ministry, discusses the connection between God’s work in history and one’s current pursuit to develop a theology of ministry. He writes, “All of God’s actions in history are what we mean by God’s ministry. Ministry is first of all what God does by speaking and acting within the framework of human history.”[4] God was on Earth before anyone. Before humanity existed, God was moving and working. God knows more about this Earth than any individual on Earth. Therefore, it is important for a disciple to understand that God has been on a mission. If a disciple desires to be a part of the mission of God, he/she must patiently pay attention to what God is doing in and around them and participate in the mission.

The Ministry of Christ

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”[5]

“All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.”[6]

     When God created the world, the Earth was in order. When sin entered into the world, the entire Earth suffered. Jesus Christ, who was God in the flesh, was sent to Earth to repair all that was broken and separated. The entire ministry of Jesus, while on Earth and after His ascension pointed to the ministry of Reconciliation. Throughout the ministry of Jesus, Jesus presented Himself as one who was interested in the lives of the least of these. Jesus touched lepers, healed the sick, fed those who were hungry, ate with sinners, engaged in conversations with those who were marginalized, and raised people from the dead. The disciples of Christ were introduced to the works of Christ, and they were also called to do the same things and greater. Jesus told his disciples, “The one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.”[7]

God invited humanity back into a reconciled relationship through sacrifice of Christ on the cross. Reconciliation is a result of Christ’s sacrifice. Sin was an issue that separated humanity from Divinity. There was an unpaid cost for humanity’s sin; therefore, God in the flesh decided to pay the cost for the sins of humanity. God dying on the cross was God paying Himself for the debt committed by humanity. Disciples are now ambassadors for Christ who proclaim this message of Reconciliation.

God has called disciples to preach the ministry of reconciliation. It is the disciple’s duty to proclaim to both Christians and non-Christians God’s message for reconciliation. This is a message of hope for the non-Christian and the message seeks to free them from the bondage of sin.

The ministry of reconciliation is then the greatest work in the world which God did for humanity. It is a great privilege to be given the responsibility to preach the message of reconciliation. This is what disciples of Christ should live and die for. The expected result is that the ministry of reconciliation might reach sinners.

The Church in Ministry

“For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake.  For it is God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us.[8]”

The formation of an individual’s theology of ministry may be influenced and shaped by the individual’s ministerial identity and vocation.  Ministerial identity and one’s vocational calling is significantly crucial to the formation of one’s theological perspective of ministry.  This is because, one must know who they are in Christ and what God is trying to do in his/her life in regards to who people are.  The realization of one’s identity in Christ shapes his/her character and calling.

Ministers are situated in one of the highest positions within humanity because of the calling they have received and accepted from God for humanity. Therefore, a Minister must fully engage his/her entire being in the story of the gospel. It is the cross of Christ that forms and shapes the character and being of a Minister. In discussing the impact of the cross on an individual’s life, William Willimon shares some insightful reflections of Augustine’s thoughts on character and baptism.  Willimon writes,

“Just as a Roman soldier was tattooed as a sign of his membership in the Roman army (character militae), so Christians, signed with the cross in baptism, have been indelibly stamped with the cross (character dominicus).  This character, the cross, indelibly determines our character.”^[9]

Therefore, it is the Cross of Christ that forms the character of servants who submit and surrender their lives to God. Ministers then must dedicate themselves to the Cross. When an individual’s character has been conformed, cultivated, and culturalized by the cross, the conclusion will be a Christian (servant) courageously living a victorious life while consecrated at the feet of Christ.

According to Miroslav Volf, belief is the central and main conviction of a Christian.  It is the sacred conviction of an individual that gives them a sense of who they are.  Practice according to Miroslav stems from the belief of an individual.  He writes, “Christian belief shape’s Christian practices.”^[10] Belief strongly shapes the practices of an individual.   Belief and practice are in a mutual and intimate relationship.  When an individual has grown to embrace a strong conviction of his/her theological theme, there should be some type of evidence (or practice) that demonstrates the belief.  Belief and practice are hand in hand.  Belief wouldn’t make sense separate and apart from practice. Nor would practice make sense separate and apart from belief. Therefore, if a disciple’s faith is grounded in the cross of Christ, there should be evidence that points to the cross. This will then shape their identity and calling.

When Ministers and Christians engage in a common understanding of their individual callings and identities, the church (Ministers and Christians) will be able to work together in the ministry of Jesus Christ. Drawing upon the Metaphor of Paul in 2 Corinthians 4, Jackson Carroll, writes, “Paul is saying that in their congregational life – in their beliefs, practices, relationships, and the witness of their daily lives – God is revealed.”[11] It is an incredible testament to the power of God when churches are able to work together for the sake of God’s mission. Ministers have the greatest task of cultivating Christians for the work of ministry. The Apostle Paul puts it this way,

“The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.”[12]

This is the impulse of congregational ministry.

Conclusion

The journey towards developing a sense of one’s theological understanding of ministry is a lifelong discovery.  Ministers with a heart for ministry must maintain an attitude of humble immersion within their context, seeking to see the work and life of God within their world.  We must continue on with the story of God in this world.  Though the story of God working in the lives of His people within the Bible has been sealed canonically, the story of God working in the world continues with His servants.  God is still writing and orchestrating the narrative of His love. Ministers and Christians have been graciously invited to partner with God in His mission.

Ministry is about being able to touch the untouchables. Ministry is about positioning yourself in the messiness of people’s lives so that they can have an encounter with God. My ministry is centered on being in the context of hopelessness. God sent a devout Pentecostal lady in the ghettos and houses of hopelessness just so she can touch me and let me know that God wanted to be in a relationship with me.

Introduction

It was on December 29^th, 1999 when I decided to give my life over to Jesus at the Kings church of Christ, formerly known as the Flatlands church of Christ.  I knew all the fundamental facts of the gospel, the “Churches of Christ” teachings, and about salvation (I had pretty good bible school teachers). During the latter part of the year 1999, more of my youth group friends were giving their lives over to Jesus. In addition to that, there was an enormous scare around the world. People believed that when the year 2000 arrived, that the world may “shut down and end”.  Knowing what I knew about God, heaven, and hell, I walked down the aisle and gave the preacher my hand and God my heart.  I knew that if I were to die then, I would go straight to hell.  Therefore, I obeyed the gospel of Jesus Christ at the age of eleven.

As a young boy, listening to sermons wasn’t an interest of mines. At the age of thirteen, for some unknown reason, I decided to listen to the preacher.  David Wilson being a precise, studious expositor of Scripture, preached messages that was relevant.  At the age of thirteen, he was preaching on the topic of “Purpose.”  Wilson’s sermons convicted me and led me to question the purpose of my own existence. For months, I found myself in tears asking God for the purpose for my life. One day, I woke up from a nap and uttered these words, “I want to be a preacher.”  The following Sunday, I decided to inform Wilson of my desire to preach. He agreed to mentor me and teach me the craft of preaching.  I began preaching at the age of sixteen and was on my journey to becoming a preacher.

David Wilson in a series of teachings, drills, and discussions shared with me all that he knew about expository preaching and teaching.  As a result of his consistent mentoring, he allowed me to preach in his absence.  The more I preached, the more my passion for preaching increased. After every sermon, I received constructive criticism that gave me an opportunity to learn from my mistakes.

Exposure to Exposition & Relevance

David Wilson created a culture of relevance for the Kings church of Christ.  I remember him sharing with the congregation that he was on a mission and that he expects disciples to be a part of the mission that he believed that God was placing in his heart. As a young man studying under the ministry of Wilson, it was an experience that has had a part to place in the shaping of my identity as a minister and my perspective on ministry.  Wilson introduced and executed a ministry of discipline, focus, vision, purpose, structure, and relevance.  I witnessed the church grow from a sloppy and lazy structure (which was prior to his coming) to a ministry that believes in excellence.  Everything that came out of the mouth of Wilson was about mission, purpose, and vision. Although I really didn’t appreciate his ministry as a young man, I was aware of the consistent transformation that was occurring within the lives of the members.  As I embraced my calling and zeal for ministry, I began participating in several of the ministries of the Kings church.  At the age of sixteen, I was involved in the retention and shepherding ministry.  Within this ministry, the men who were training to be elders were called to do the work of shepherding.  I served as an assistant to those who were shepherding the flock.  One aspect of Wilson’s vision was for church leaders to mentor young men.  In addition to my participation in the shepherding ministry, I was also involved in the men’s empowerment, disciple-makers, and pulpit ministries.

As stated before, I believe that the location of my birth, my ministry context, and the experiences I’ve received has shaped my thinking and perspective of ministry.  The idea of a ministerial identity looks more like a disciple of Christ who has been anointed for a specific calling.  I believe that the life of a consecrated individual is when one immerses themselves in seasons of prayer, study, meditation, and fasting. I believe that consecration to Christ opens the heart and mind of God. God will then pour His vision into the heart and mind of the consecrated servant.  I believed this to be true at a young age and began to annually fast and diligently seek the heart and mind of God.  Stories in the Bible like Nehemiah and Esther were close to my heart and served as guiding narratives for my journey of consecration.  Even to this day, I schedule an annual season of fasting and prayer.

Experience in the South

It was August of 2006, where I left my home to enroll into Southwestern Christian College in Terrell, Texas.  While working on my bachelors, I served as a youth minister at the Cedar Crest church of Christ in Dallas, Texas.  In addition to that, I was preaching frequently in Texas, Oklahoma, and Louisiana.  Upon graduating in May 2010, I participated in a yearlong delightful internship with the Cedar Hill church of Christ in Cedar Hill, Texas.

Throughout my travels and ministerial experience, I saw something that was dishearten to me.  With much respect to my brothers and sisters in the above locations, I witnessed a lot of rituals, yet a lack of Spirit filled disciples.  I witnessed various types of division among Christians.  I saw churches with large facilities, but with empty pews.  I witnessed popular preachers highly respected at different venues but hardly known by their own people.  I saw and sat through glamorous gospel meetings and lectureships but witnessed the poor oppressed and unchurch people untouched for Christ.

As a result of my experience within the bible-belt, a greater passion grew within me to focus on the Northeast.  Though my experiences in the South wasn’t completely a disturbing one, I felt that the countless number of Churches of Christ on “every corner” was enough.  I felt in my heart that communities didn’t need more congestion of divided churches warring against each other for members.  I felt in my heart that I needed to one day accept the environment of church politics and church battles and focus on entering into a place that has been abandoned, neglected, and overlooked.

The Calling

The more I ponder on my experience in the South, the more I began to see why I was born in the Northeast.  There is a reason why I was born and raised in the Northeastern parts of United States.  I saw firsthand the constant spiritual drought that has plagued the entire tri-state (NY, NJ, and Conn.) area including the various neighboring states.  I saw firsthand the extreme difficulties to do ministry in this highly populated, highly expensive, and highly regulated part of the United States.  I saw why many Christians didn’t want to serve here because, it was and is easier to prosper and be fruitful in ministry in the South.  In the South, the seeds of some sort of spirituality have already been planted within the hearts of most of its citizens.  In other words, the South is already filled with “religious” individuals of some sort.  A disciple, then will simply have to water that plant and God will give the increase.  Though that may seem ideal, from my observation, there wasn’t many churches that were doing this. I’ve seen lectureships that were designed to confined people to a set of rules and teachings rather than lectureships that focus on learning more about effective ministries.  I’ve seen churches split and fight over pity things while the surrounding neighborhood left without any hope.

The Northeast

Ever since I decided to give my life over to the ministry of Christ, I’ve always have had a passion and desire to serve in the Northeastern area.  As my passion grew for the Northeast, I began to study different ministries that were targeting New York City.  I noticed that many churches and academic institutions where focused on the New York City area.  I was impressed and encouraged by the vision of many who saw and knew the need for ministry in that area.

In witnessing a growing desire by many to serve in New York City, there was something inside of me that desired to pick another area that had a need.  I knew that my personality fit more in a multi-ethnic diverse metropolitan area.  Therefore, I began to look at Philadelphia, Pennsylvania. Philadelphia has a rich history that is filled with art, music, and diversity.  I prayerfully looked into Philadelphia and made a commitment to visit the area once a year to get more familiar with the area.

The summer of 2011 was my first visit to Philadelphia. I heard and saw the calling of God to serve in ministry in this city.  As I was touring the city, I thought to myself: If I was to come here, serve, and disciple people to Christ, then I will have to come with a missional mindset. It was at that moment, that I concluded that God has placed me on a journey to plant a church in Philadelphia. Ever since I plugged my eyes on Philadelphia, I have grown to have this burning desire to be a servant there.  I truly do not know what my ministerial identity will be in Philadelphia.  I believe that is it through consecration to Christ and being immersed in the context of Philadelphia, where I will begin to see the identity that I must have in order for me to be effective.

My constant struggle

I sometimes struggle with my passion and ‘calling’. I often wonder if my passion and calling has been tainted by selfishness; my “buy-in” to believing that the Northeast has an enormous need for ministry; and if “just picking Philadelphia” was the best way to go about deciphering my calling.  I often ask myself questions like: 1. Is this truly what God really want me to do?  2. Aren’t I too young to know what I’ll be doing in life?  3. Why does it seem like everyone else says they’re “not sure what God wants them to do in the future…” but they’re open to His calling?  4. Why do I seem so sure that I’m going to Philadelphia?  5. Why am I struggling with this “calling”?  I have decided therefore to be more humble and “slow to speak” concerning God’s calling for my life.  Is this the right approach or is it a lack of trust?

As it relates to my ongoing struggle, I will continue to immerse myself in an intentional community like Agape. Agape is a community of Christians who are restudying and rethinking what is means to be the church. I believe with paying close attention to God and to one another, the community will help me discern who I am in the Kingdom of God.

Journey through ACU

I am currently completing my third year in the M. Div Missions program. During my second year, I was fortunate to study under Dr. Kent Smith who has had a profound impact on my calling and identity. The idea and concept of being missional, according to Dr. Smith is the notion that a missional Christian believes that God is on Earth working in the world, right now. Therefore, a Christian should actively pay attention to what God is doing and participate in His work. This understanding of what it means to be missional has shaped my perspective in regards to church planting in the Northeast.

Prior to taking Dr. Smith’s classes, I have had preconceived ideas regarding how I would plant a church in the Northeast. I had everything mapped out from the first day of starting the church plant to the first day the church entered through the door of its church building. The ideology of being missional does not discount planning; however, it promotes paying attention to what God is up to in and around you. Therefore, as Professor Smith would say, Christians should be “attention payers.”

Conclusion

I believe that God has positioned my birth in the Northeast; revealed an enormous need for ministry to be done in the Northeast; led me to experience life and ministry in the South; and allowed me to have a burning desire for Philadelphia for a reason.  I believe that the Lord positioned me at Abilene Christian University to learn, grow, and earn a Graduate School of Theology Masters of Divinity with a concentration on Missions degree so that I will be exposed both to academia and the practice of ministry. While I struggle from time to time with my “calling” and my “identity” as a minister, I believe that the journey here in Abilene has added variables to my transformation as a servant of Christ.  I will strive to be humble and open to God’s calling for my life.  I look forward to life after ACU. I believe that God will continue to shape me to be a missional “preaching” servant.

From the Cross to the Table

By Steven J. Brice

Abilene Christian University

Theological Reflection in Practice

Dr. Chris Flanders

3/25/14

     In the early 1800s, Richard McNemar was in the center of an ecclesiastical chasm. His 19^th-century Kentucky experienced many ecstatic revivals. Christians in Kentucky believed that they were experiencing a supernatural outpouring of the Holy Spirit. With this contemporary and differing experience of the Holy Spirit, it was evident that certain groups of people had different beliefs. McNemar, a minister in a local church, was being pressured by the elders to respond to the diverse views of the Holy Spirit. Knowing that his response may lead to division within the community, McNemar was perplexed. How should McNemar have responded?

The church of Jesus Christ is a place where diversity reigns.[1] Diversity can be defined as “the condition of being different.”[2] The diversity I am advocating for is a safe place where individuals who have different conclusions on a specific doctrine can coexist in a way where all parties are living into their liberties while not deeply offending one who has differences of opinion. The question that churches need to answer, both theologically and practically, is “how can the church maintain unity in the presence of diversity?” I argue that a studious, continuous understanding of the cross will, if practiced, compel churches to maintain unity in the presence of diversity. The cross is the center piece of our faith that every Christian is called to embrace.[3] Churches facing a reality of different ideologies must have cross-centered theologies to weather the agonizing, excruciating, and occasionally necessary possibilities of church splits.

Scripture

In thinking about a deeper understanding of the cross, Scripture is a primary source. During the Second Great Awakening, Scripture was both used and misused to justify ecstatic practices. One who criticized the revival’s misuse of Scripture was the great American Theologian Jonathan Edwards, who wrote,

“Another foundation error of those that don’t acknowledge the divinity of this work, is not taking the Holy Scriptures as an whole, and in itself a sufficient rule to judge of such things by…Those that I am speaking of, will indeed make some use of Scripture, so far as they think it serves their turn; but don’t make use of it alone, as a rule sufficient by itself, but make as much, and a great deal more use of other things, diverse and wide from it, to judge of this work by.”[4]

As a result of Edwards’s awareness and concerns regarding the usage of Scripture, in this paper, Scriptures will have a significant role in the conservation on unity. Scripture has much to say about unity in the presences of diversity.[5] Scripture will serve as a primary source to clarify how Christians in the church who differ on significant things can discover ways to find unity in the presence of diversity. The situation with McNemar was occupied with three biblical passages: 1 Samuel 10:1-13, Acts 2:1-13, and I Corinthians 14:29-33, 40. It is not the purpose of this paper to identify the outpouring of the Holy Spirit; therefore, these texts will not be useful. The purpose of this paper is to show that unity will be present among differing parties if both parties choose to embrace the cross for the sake of peace.

     The term “unity” is a broad term that can be given various definitions. In this paper, I am defining unity as an existing condition in which diverse peoples can find mutual ways to co-exist in peace. I argue that if my definition is to be practiced in the church, the differing parties must both be willing to sacrifice something for the sake of maintaining the bonds of peace.[6] For example, the Apostle Paul, who is traditionally known for being the author the book of Philippians, encourages his readers to practice various methods in order for the church to live in unity.[7] These various practices will lead one to resemble Christ as he is described in the Christ Hymn.[8]

An Old Testament Foreshadow of the Cross

New Testament texts highlight unity among believers being found through the cross.[9] As I move towards the cross to reveal the common unity that must be present among believers, the Old Testament offers rich insights that grounds the argument for the cross being the basis for our unity.

The Old Testament texts provide various historical snapshots of God offering salvation to his people. Although the biblical focus is specifically on the history of God’s chosen people, the entirety of human history is indirectly included. This is seen in the first eleven chapters of Genesis, which discuss the whole world and its inhabiting people. The election and calling of Abraham does not contradict the reality that one man was chosen to bring blessings to the nations of the world. Connecting the grand redemptive scheme of God in the Old & New Testaments, Graeme Goldsworthy writes,

“The inclusiveness of the plan is seen in the Adam-Christ typology in the New Testament (Rom. 5:12-21; I Cor. 15:42-49), and in the goal of the gospel to create one new man in Christ uniting both Jew and Gentile (Eph. 2:14-16; Col. 3:10-11). It is also seen in the grand vision of the book of Revelation of a new humanity and the return of Edenic bliss in the new Jerusalem at the centre of the new creation.”[10]

The Old Testament narrative provides glimpses of God seeking to bring all of humanity into unity with Divinity.

The Old Testament narrative highlights the rebelliousness of the Hebrew people towards God, yet in many ways, God creates opportunities for his people to be in covenant with Him. The word “covenant” describes an idea of two people being in a relationship with one another. Within a covenant, there is an agreed mutual understanding that two people will engage in a relationship of reciprocity. One of the primary indicators of a covenant between God and his people is a shared meal. An example of a covenant relationship in the Old Testament is the story of God and the children of Israel.

The book of Exodus shares a story of God’s people being trapped in Egyptian bondage. Pharaoh, the ruler of Egypt was the oppressor of God’s people. As a result of this, the people were crying out to God. God then raised Moses to be the vessel by which God would graciously redeem his people. God promised his people that they would inherit a land that is flowing with milk and honey.[11] God did not simply want to redeem his people for the sake of their liberation, but he wanted to enter into a covenant relationship with them. God redeemed his people who were distant from him in order to establish an intimate relationship with them. Covenant and communion requires an intimate relationship between two parties.

Exodus 19-24 tells the story of God extending an opportunity to Israel to be a part of a covenant relationship with him. God led Israel to Mount Sinai where Israel could encounter God. Israel accepted the offer to be in this covenant relationship with God. As a result, God gave the children of Israel laws and guidelines that they would have to follow in different scenarios, while on their journey to the Promised Land. In addition, God invited his people to the table to commune with him. God invited the children of Israel to observe the Passover, Pentecost, and Tabernacles. In particular, the Passover meal was a time for Israel to remember the story of God’s gracious expression of redemption. A shared meal is a theme in the New Testament that invites different people (diversity) to sit together in harmony. For example, the Lord’s Supper is a space where believers of all kinds gathering around the table to remember the death of Christ. Jews, Gentiles, rich, poor, male, and female all gathered as one to worship Christ. Differences between believers were sacrificed in order for the unity of the church to be a reality. The bread reminded the diversified Christian community that all was a part of the body. The wine reminded that diversified Christian community that everyone has sinned and have been cleansed by the blood of Jesus. As a result of the sacrifice of Jesus, Christians are in a covenant relationship with God.

Christ on the Cross

The Passover meal is significant, as it provokes one to think seriously about the cross. During the time of Egyptian bondage, God instructed the children of Israel to take the blood of the lamb and smear it on their doorposts. When the death angel saw the blood, the angel would pass over that house and move towards the house that was not covered with blood. In the Gospel of John, the author reveals Jesus knowing the time has come for him to depart from the world and to go to the Father.[12] Ronald Byars writes, “The Gospel of John sends signals that Jesus can be understood as the Passover Lamb. The lambs would need to be slaughtered on the ‘day of Preparation.’”[13] In Exodus, Moses instructed the Israelite people that they should slaughter the Passover Lamb, then gather hyssop, dip it in the blood that is in the basin, and, finally, touch the lintel and the two doorposts with the blood in the basin.

In the Gospel of John, when Jesus called out in thirst, the soldier put a sponge full of sour wine on a branch of hyssop and held it to his mouth.[14] Byars would argue that the hyssop is a strong indicator of the connection between the Passover and the cross. He writes,

“The detail is not simply an incidental one reported for the sake of a comprehensive account. Hyssop, rarely mentioned in the Bible, is clearly being used to connect the crucifixion with the blood of the Passover lamb.”[15]

In addition, although the soldiers broke the legs of the other men hanging on the cross to hasten the death, they did not break the legs of Jesus.[16] The author of the gospel of John claims that these things were to fulfill scripture that stated that none of Jesus bones will be broken.[17] This connects to the ordinance for the Passover in that it was forbidden to break any of the bones of the lamb.[18]

Jesus Sinless

Jesus did not sin, but on the cross he became sin for all of humanity.[19] Jesus bore the punishment for our sins, took our place on the cross, and paid the price for us through his suffering and death. Jesus paid the price for our sins in a way that no lamb or other animal could have ever done.[20] In discussing the connections and differences between the Old Testament sin offering and the New Testament sin offering, Gerald Bray writes,

“Reconciliation between God and sinners is more than simple expiation for the sins of the sinners. Expiation was both possible and provided for under the Old Testament dispensation, with an elaborate sacrificial system designed to take away any number of particular sins and offenses. However, these sins kept recurring and therefore expiation had continually to be made, which is why there was an entire order of priests whose main task was to do just that. The death of Jesus Christ put an end to the need for constant expiation, not because the sinners he redeemed ceased to sin but because his sacrifice was sufficient for all eternity.”[21]

The effects of the cross are permanent. There is nothing humanity can do to reverse the work of God as it is revealed and promised from the cross.

     God’s gracious response to the rebellion of his creatures was not solely displayed in Him allowing his creation to remain alive. God, in his deep love, decided to bring fallen human beings back into fellowship with himself. Those to whom God reconciles himself have to understand what went wrong and why it mattered, because if not, they will never appreciate what has been given. Humanity’s knowledge of good and evil had to be reestablished so that they would come to desire what God wants and not what they might prefer.

If Christians embrace the example of Christ on the cross, there will be more Christians sacrificing for the sake of relationships. What mattered most to God, was being in a relationship with humanity. This gives Christians an example of what should really matter and that is relationships with one another. In order for this to be a reality, Christians must embrace the cross. It is through sacrificing oneself where unity in the presence of diversity can become a reality.

Christians of the Cross

A major implication of the cross, according to Paul is the wall of division being broken down between Jew and Gentiles.[22] Tension between Jews and Gentiles were heightened in the New Testament church when Gentiles were invited and welcomed to be a part of the family of God. Jews were used to keeping their distance from Gentiles and for this reason, Jews believed the call of Christ to establish peace and love with the Gentiles were absurd.

Tensions between Jews and Gentiles were not simply based upon ethnic issues; there were also doctrinal and salvific issues. For example, in Acts chapter fifteen, there was a council at Jerusalem. Some individuals came from Judea teaching Gentiles that unless you are circumcised according to the custom of Moses, you cannot be saved. The Apostle Paul, Barnabas, the other Apostles, and the elders decided to discuss the matter of circumcision. At the conclusion of their meeting, Peter uttered these words,

“My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. And God, who knows by giving them the Holy Spirit, just as he did to us; and in cleansing their hearts by faith he has made no distinction between them and us. Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.”[23]

Afterwards, Paul, Barnabas, and James spoke and went on a mission to share this message. The significant highlight in this scenario is the idea that people with different beliefs sat together to discuss their differing beliefs.

Christians will not always agree on everything, but Christians of the cross will recognize that hostility born out of differences is not the way of the cross. Therefore, Christians of the cross will open the doors of opportunities for fellow Christians to sit and discuss the differing matters at hand. Like the Passover meal and the Lord’s Supper, Christians of the cross, no matter who they are and what they believe, must be able to sit together and talk.

Proposed Prescriptions from the Cross

Richard McNemar was in a situation where Christians disagreed with the role of the Holy Spirit in the life of the church. As a consultant for McNemar, I have four suggestions McNemar should consider in handling this situation. First, McNemar should revisit the core foundational pillars of Christianity. Second, McNemar should invite the key individuals who have different beliefs to sit together, talk, and discern. Third, McNemar should courageously share his views on the matter while finding ways to promote peace among diversity. Last, McNemar should encourage the church to participate in the Lord Supper

Core of Christianity

It is important to discern the essential from the incidental; to distinguish between those things that are central and those that are peripheral. Knowing what lies at the core or heart of any matter is often the most important thing to understand. Once one understands the essence of a thing, then one is able to make sense of all the detailed parts and minor components. It is when one cannot get a clear picture of the sum and substance of a thing that we get confused, or end up wasting our efforts. This basic truth applies when it comes to our understanding of Christianity. McNemar should have asked, “What is the essence of Christianity? What is at the very heart and core of it? What one thing makes sense above all? What one thing is at the center, and all other features are simply in relation with it?

In some cases, when Christians have strong differing opinions on a specific matter, Christians tend to distance themselves from those who hold opposing beliefs. Christians who find themselves in situations such as these can easily forget the core of their faith, even if the core of their faith is being threatened by opposing beliefs. In some cases among Christians, there is confusion about what the answers are to the above questions, or a failure to answer them at all.

Having a common understanding of the core of Christianity will provide one with the framework needed to wrestle with anything that may question faith in Christ. Christians will never be the kind of people God desires them to be if they do not have a good grasp of the essence of Christianity. How Christians define the core of Christianity will dictate how they practice Christianity. This is important for the Christian at Cabin Creek to embrace because if they lose sight on the core of their faith, this division concerning the role of the Holy Spirit in the life of the church can create unnecessary friction between believers.

Communal Discernment

Like the Apostles, elders, and influential personals in Acts 15, it would have been ideal for McNemar to invite key individuals who have conflicting views on the role of the Holy Spirit, in the life of the church, to sit and talk. Acts 15 records the first major conflict in a New Testament church and provides a fairly detailed account of how that conflict was responded to by church leaders.

While I believe prayer, fasting, and other spiritual disciplines are of great worth, it is interesting that what we see in Acts 15 is a conversation about the matter between key individuals. I am not sure if they prayed or not, but the focus of the meeting was to work things out by having a conversation. Luke Timothy Johnson writes, “Luke shows how the decision to recognize the full status of Gentiles within the messianic community resulted from a complex interaction of divine intervention and human obedience.” [24] We do not know how long the conversation was, but what we can gather from Acts 15 is that statements were made by the key leaders, and people listened. God was present and the Holy Spirit moved in the midst of their conversations.

When healthy, respectful, loving, patient conversation occurs when controversy arises, half of the battle has been won. All the key figures, such as McNemar, the elders, the enthusiasts, and the ecstatic’s, must engage in the conversation. The leaders need to lead the conversation. Like in Acts 15, after the Apostles and Elders agreed on a belief, they had to determine how to communicate it to the church in Antioch. Once the council at Kentucky would have reached conclusion, the leaders would have had to communicate to the church.

The result of the inevitable conflict in Acts 15 was not a church-wide separation. The result was an encouraged church and an energized missionary effort to send the message of salvation by grace to everyone. The example of Acts 15 begins with conversation, giving all sides a fair hearing and a real effort on the part of everyone to listen. It included a compromise. The compromise maintained the integrity of a law-free Gospel. It would be Jesus, plus nothing. However, there was a personal and sensitive effort to consider the traditions, cultures, and backgrounds of all parties. There were some voluntary requests made and heeded, and it was communicated, in person, by appointed leaders of the church that had conviction and compassion. Conflict is inevitable, but destruction and division are not.

In addition, the attitudes behind the Passover Meal and the Lord Supper should set the tone for the time of communal discernment. Participants should reflect on the rich redemptive story of God, both in the Old and New Testament. The story of God saving all of humanity will soften the hearts of the sincere Christians who will be discerning the work of the Holy Spirit in the life of the church.

Public Faith

The Elders asked McNemar to share his views on the role of the Holy Spirit in the church. The position McNemar took may cause division. It may cause people to discredit his leadership. Nevertheless, McNemar should be bold about his stance on the matter. While doing so, he should execute his task in a way that promoted peace. For example, if McNemar is going to witness to his beliefs, he should say something like, Beloved, what is most important to me is maintaining the Apostle Paul’s command to maintain the bond of peace. Although, I believe this concerning the Holy Spirit, I would like to work diligently to find ways for all of us to dwell in unity. The predictive outcome should be to invite those who disagree with McNemar to partner with him in finding ways to dwell in peace and unity. Unity does not mean that one needs to neglect who they are. Unity invites diversity to creatively find ways to harmonize.

McNemar’s testimony to the role of the Holy Spirit in the life of the church needed to flow from a genuine difference that the Holy Spirit had made in his own life and the life of other Christians. Whatever McNemar believed, he had to compassionately want others to experience the Holy Spirit. Boldly witnessing to what one believes will provoke challenges. The early disciples were commanded to speak no more by some, but Peter and John said that God wanted them to speak even when others wanted them to be silent.[25]

The Lord Supper

The Lord Supper is a time where Christians gather around the table to partake of the bread, which represents the body of Christ and the wine, which is represents the blood of Christ. After studying and engaging in conversations regarding the role of the Holy Spirit in the life of the church, McNemar should encouraged that all parties sit around the table and remember Christ death on the cross. Whether the “Acts 15” model conversation led to unity or a church split, ending the experience with the Lord Supper is practical.

Finally, if the church chooses to accommodate for the different views of the role of the Holy Spirit in the life of the church, the church can have two worship opportunities. For example, the first worship experience can be catered to the enthusiasts. As the first worship experience concludes, it can end with observing the Lord Supper. Those who have an ecstatic view of the Holy Spirit will participate in the Lord Supper with the enthusiasts. Once the Lord Supper has concluded, the enthusiasts can proceed by leaving the sanctuary while the second worship service begins, which is a catered to those who have an ecstatic view of the Holy Spirit.

Case Brief

Steven J. Brice

Abilene Christian University

BIBM 603.01

Foundations of Theology

Professor Johnson & Thompson

December 9^th, 2011

A Common Crisis in a Congregation regarding Change

The decision for a faith community to change in order to be relevant within their communal context has become a common crisis among congregations.  Perhaps this crisis has been common ever since Christ established the church. Hence, the Jews needed to adjust to the Gentiles being a part of the family of God.  A more recent example is the acceptance of African Americans as part of the family of God by Caucasian Americans and vice versa.  God’s people all throughout the history of the church had to deal with change of some sort.  Change has become a part of the story of God in His kingdom.  God has allowed His people to come face to face with theology and culture.  God does not hide His people from the constant transitions and transcendence of the world.  Yet, He allows His people to make the decisions to see if personal theology must change in such a way where culture may see the relevancy of God.  Can everyday theology be formed in such a way that the world may see that the “God of the past” is also the “God of the present”?

Northside Church of Christ

An example of a common crisis within a church regarding change is the case of the Northside Church of Christ in North Carolina.  The Northside Church of Christ is a church that resides in suburban North Carolina.  This eldership-led church is primarily filled with seasoned saints that have labored in that congregation for many years.  The elders hired John as the new pulpit minister to oversee the growth of the church through
preaching and outreach ministries. Within the case story, John appears to be a preacher with vision.  He has been the preacher for the Northside church of Christ for two years and is responsible for the changes that have occurred.  He foresaw the changing
climate of the communities surrounding the church.  Therefore, he knew what changes the church needed to embrace and implement in order for the church to be relevant within
the community.  John, the visionary and progressive leader observes the world that is surrounding the church.  It appears that John has studied the community and sees’ a glimpse of what the community will look like in the future.  John, whom the elders hired to
oversee the growth of the church, recognizes that in order for the church to grow numerically, the church must grow out of some traditions and embrace a more relevant culture.

When there is a need for growth, leaders like John, understands that the responsibility of growing a church is not solely the job of one man.  In order for a church to grow spiritual and numerically, it takes an army of disciples of Christ who live and work in the Kingdom of God.  The witnessing of the life of God in the Kingdom will then invite those who are called and commissioned to serve as ambassadors and servants of Christ to accomplish the work of God in that community.  Therefore, John decided to hire additional individuals to collaborate with him as he help guide the people of God to the work and life of God in that community.  John encouraged the church’s Elder-ship to hire Jack and Bob to serve in different ministries because of the additional staff, the worship, demographics, and attitude of the congregation began to change.

In many religious organizations, when there is a need for change, spiritual leaders typically encounter resistance.  The changes within the church resulted in it growing out of a traditional church with an older demographic towards more contemporary setting, attracting younger and more diverse groups of people. For this reason, the lifelong members of this church were highly upset and spoke with the eldership concerning John’s leadership.  The senior saints are intentionally stagnating the progressive pace of the congregation by going to the elders.  These long-time members obstructed the changes in an attempt to stop the fast pace development of the church.

In an elders’ meeting, Mary and Wayne, the voices of the senior saints, brought their trepidation to the elders concerning the changes occurring within the church.  The older generation felt uncomfortable with the contemporary songs within worship. These contemporary songs in worship were opening the doors for a younger generation to be able to come and meet God from their cultural perspective.

In addition to contemporary songs sung in worship, the church felt perturbed with opening their doors and welcoming a group of people that were not like them. For example, Bill, an Elder saw an African American family in their midst during worship. John explained to all those who were in the elders meeting that he was not targeting any particular people or race, but he would talk with anyone who was willing to engage in dialogue.  John was interested in ministering to all kinds of people rather than worry about the color of someone’s skin.  Bill in replying to John informed him that the Northside Church of Christ is a segregated church and that it would always be one.  The attitude of several of the members of the church shows a lack of interest in being a part of the ministry of reconciliation. If this attitude that was in opposition to the ministry of reconciliation became prevalent, it would have a global effect. George Yancey in discussing Christ’s prayer for unity among believers writes, “The opposite of Jesus’ prayer can happen as well.  If Christians do not become one, the world will fail to know that Jesus has been sent by the Father.”[1]  Christians must embrace a ministry of reconciliation in order to more fully express the love of Christ. Because of the attitudes expressed within the elder’s meeting, John felt he had a tough decision to make.  John could choose to forfeit his theology of the Kingdom of God, life, and mission for the comfort of the longtime members and the security of his job.  Alternatively John could refuse to be stagnant and extraneous and immerse himself somewhere else.  The case is a common crisis within congregations that are facing change.  Change has and will forever be a struggle to
many who are content with how things normally are.

Theology of Communal Change

John’s experience is not new. Scripture offers examples that are common to John’s experiences. When a group of people become accustomed to a culture and embraced it as life, the challenges of implementing a new custom is legitimate.  Within the Old Testament, we see a story of God working and dealing with His people, the Children of Israel.  The narrative of the Old Testament reveals that God instilled into His people a way of life.  Hence, the laws of God were a way of life.  One passage says, “Happy are those whose way is blameless, who walk in the law of the Lord.”[2]  God’s chosen people, lived under the law of God, and this law was their custom. Within the New Testament, Jesus introduced new teachings, new laws, and a new way of living that surpassed the old teachings, the old laws, and the old way of life.

A man who claimed to be the Messiah introduced a new way of living.  His disciples went all over the known world to proclaim the Lordship of Christ.  These teachings explained that people were no longer righteous (saved) by the works of the law, but by the grace of God. Within this new way of life, every Jew and non-Jew had access to God.  As result of this new life, an enormous crisis arose within the church. The Jews wanted to accept Christ yet wanted to uphold the old way of life.  In addition to this, they wanted the Gentiles to not only accept Christ but also embrace the old way of life.  All through the teachings and writings within the New Testament, the Apostle Paul would combat and confront these teachings by reminding the Jews and the Gentiles that in Christ there is a new way of living.

The new way of life in Christ encouraged and commanded the Jews to accept all men just as Christ accepts all men.  Upon Christ’s death on the cross, God reveals his plan for unification when, “the curtain of the temple was torn in two, from top to bottom.”[3]  To the Jews, the curtain or veil had a significant meaning behind it.  It was the curtain within the temple that hid the very presence of God.  Only the High Priest had access once a year
to offer sacrifices to God for the sins of the people.  If one entered into the presence of God, without the proper accolades, the immediate results was death.  When Christ died on the cross, the curtain split from the top to bottom leaving what kept hidden the presence of God exposed to everybody.

When Christ died, the Holy of Holies was not just exposed to the High Priest and Jews, but also exposed the Gentiles to the presence of God.  Therefore through Christ all men are drawn to God. In fact, it does not matter what nationality or family origin, in Christ, everyone is a new creation.  Because God revealed the love of Christ to all men through Christ, all men are reconciled to God. Paul says “From now on, therefore, we regard no one from a human point of view…”[4] This was a constant difficulty for the Jews.  The Jews were so proud to be a Jews that they did not want to let go of their nationality to embrace other nationalities. Paul continues saying “if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.”[5]

For Jews, this was quite an adjustment.  To change their way of life in order to maintain unity within the church was challenging.  The work of God through the cross of Christ is bringing all men to one body creating a new culture and a new way of life.  The cross itself is an example of challenges, agony, and travail. The Jews were called to pick their crosses for the sake of unity. To love all men and be in fellowship with all men has become a common crisis in congregations that are looking for change within their context.  The common crisis does not look the same for every congregation; however, there are commonalities within the diverse situations.  Therefore, if churches are going to join God in His new creation and new culture, the church must remember that this is the work of God.  One writer states that, “It was God who authored human diversity.  This fact calls all of us to deal with cultural diversity, see it as he sees it – as good – and honor it as handiwork of the wise and sovereign Creator.”[6]  Christianity is about the ministry of reconciliation.  God invites and even commands for those who have been reconciled to work the ministry of reconciliation.  One writer in discussing the lifestyle of reconciliation states, “The Word of God is not just saying that reconciliation is a good idea. Rather, Paul informs us that the ministry of reconciliation is a mandatory part of every Christian’s daily living.”[7]  The ministry of reconciliation is the identity and profession of the Christian church.

Churches that believe in the Gospel of Christ must realize that the gospel draws all men to Christ.  The era of racial, theological, and age-segregated churches are not what God designed the church to be.  God through Christ purposed for the church to embrace a diverse population of people.  From a missionalogical perspective, “a hermeneutical method to give congregations a mean of reliably focusing their evangelism on a Christ-centered gospel – a method that, instead of seeking new ways of faith sharing, make the starting point of evangelism the gospel itself, thereby releasing much latent power and grace, and more surely avoiding the snares of enculturation.”[8]

Remedy for the Crisis

In the case of the Northside church, John might have attempted to move too quickly.  John was the Northside church pulpit minister for only two years.  Perhaps the church had
not fully adjusted to John or even fully trusted him.  This is not to say that the church was
cautious or suspicious of John, but that the relationship between John and the church had not fully developed.  Gilbert Rendle relates an illustration of a sales person attempting to sell some appliances to a customer to the situation of a minister trying to lead a congregation to change. Rendle states,

“If you go to a store to buy a refrigerator – and you happen to be in a store that actually still has salespeople – the salesperson will quite naturally want and need to learn about
you before beginning the conversation about the kind of refrigerator you want to buy.  By learning about you, the salesperson will then be able to educate you about what you need … If it takes such work to buy a refrigerator, which is fairly basic and standard part of our homes, consider what is takes to understand a congregation and its specific
call to ministry.”[9]

Perhaps John needed to spend more time immersed in his ministry context and slowly lead the people of God into recognizing the life and work of God thereby encouraging them to participate in the work.  The people needed more time to see God’s will for an inclusive and loving church to be able to reflect and embrace it.  It is vitally important that leaders slowly guide a group of people into the vision of God. When God shares a vision to a leader, the people who have a heart after God will slowly realize what God would want them to do.  It is through the avenue of vision where citizens of the Kingdom of God will see that the life and work of God is bigger than they are.  One writer puts it like this, “It is vision that takes us beyond ourselves, putting our lives in the context of eternity…”[10]  When the people of God become aware of the vision of God, they come into the mind of God. They begin to see how God views this world and what He would like the world to become.

Conclusion

In conclusion, the mission of God for reconciliation needs to continue toward completion because the influence of the devil on earth is too prevalent.  John must wrap himself in the heart and mind of the Spirit and therefore be led by Him. Though it appears that John and the congregation are walking in two different spiritual trails, John must not allow the frustrations drawn from the congregation to distract him from his communion with God.  John must follow the example of Moses and retreat to the mountain of God and wait for His presence to shine and direct him in the way he should go.

Bibliography

1. The Holy Bible (New Revised Standard Version & New American Standard Bible).
2. Elmer, Duane, Cross-Cultural Conflict: Building Relationships for Effective Ministry. Illinois: Downers Grove, 1993.
3. Gaede, S., Belonging. Grand Rapids: Zondervan, 1985.
4. Kehrein, Glen and Washington, Raleigh, Breaking Down Walls: A Model for
   Reconciliation in an Age of Racial Strife. Chicago: Moody, 1993.
5. Rendle, Gilbert, Leading Change in the Congregation: Spiritual and Organizational  Tools for Leaders. Herndon: The Alban Institute, 1998.
6. Watson, David L. “Christ All in All: The Recovery of the Gospel for Evangelism in the United States.” Pages 177-197 in The Church Between Gospel and Culture: The Emerging Mission in North America. Edited by George R. Hunsburger & Craig V. Gelder. Grand Rapids: Eerdmans, 1996.
7. Yancey, George, Beyond Racial Gridlock. Downers Grove: InterVarsity, 2006.

[1] Yancey, George, Beyond Racial Gridlock (Downers Grove: InterVarsity, 2006), pg. 114.

[2] Psalm 119:1 (N.R.S.V).

[3] Mark 15:38 (N.R.S.V).

[4] II Corinthians 5:16 (N.R.S.V).

[5] II Corinthians 5:17 (N.A.S.B).

[6] Elmer, Duane, Cross-Cultural Conflict: Building Relationships for Effective Ministry (Illinois: Downers Grove, 1993), pg. 23.

[7] Kehrein, Glen and Washington, Raleigh, Breaking Down Walls: A Model for Reconciliation in an Age of Racial Strife (Chicago: Moody, 1993), pg. 107.

[8] Watson, David L. “Christ All in All: The Recovery of the Gospel for Evangelism in the United States.” Pages 177-197 in The Church Between Gospel and Culture: The Emerging Mission in North America. Edited by George R. Hunsburger & Craig V. Gelder. Grand Rapids: Eerdmans, 1996, pg. 187.

[9] Rendle, Gilbert, Leading Change in the Congregation: Spiritual and Organizational Tools for Leaders (Herndon: The Alban Institute, 1998), pg. 6-7.

[10] Gaede, S., Belonging (Grand Rapids: Zondervan, 1985), pg. 155.