Pathways Project #1 (Junior Year) – Revised – 6/25/13

Posted on June 25, 2013 by Steven Brice

Philippians: What is the Occasion?

The book of Philippians distinguishes itself within the biblical canon as a letter that is abundant with positives. This document overflows with joy, encouragement, and empowerment. Throughout this letter, the writer reveals traits of friendship, love, and appreciation toward his intended readers. In fact, the letter begins with a common salutation (Philippians 1:1-2) and makes a transition to a segment of appreciation and joy for the partnership experienced in the gospel. The writer writes, “I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now”[1] These verses give an indication that a mutual friendship exists between the two parties. Mary Getty adds to this perspective by stating, “These verses are rich in the beautiful thoughts typical of Philippians. Thanksgiving, joy, solidarity of community in the gospel: these are ideas that reverberate throughout the epistle. Paul’s friends in Philippi give him cause for thanks.”[2] The opening of this letter sets the pace for the joy, encouragement, and empowerment that the author will continue to unpack throughout the letter.

It is the intention of this document to explore and add to the conversation of the purpose/occasion for the letter written to the Philippians. In addition, this study will be explored in light of a case study of the North side Church of Christ. This study will create an opportunity for critical analysis of the Northside church and offer suggestions for potential and relevant applications. In an attempt to discover the occasion of this letter, this document will explore the historical context, literary function, and the theological implications. This will lead to a concise awareness of the purpose to the letter to the Philippians. Paul in addition to expressing thanksgiving for the Philippians acts of friendship towards him, desired to exhort the Philippians to unity.

The Historical Context

The Authorship

The letter to the Philippians begins with a common salutation, “Paul and Timothy, servants of Christ Jesus.”[3] Paul is the undisputed author of this letter. Scholars have rarely challenged the concept of Paul’s association with this. The few that have challenged the belief question Paul’s full authorship for this letter. C.J. Bahr in his attempt to prove that Paul had a secretary to write parts of his letter to the Philippians declares “While Philippians has no specific statement about the hand of Paul, it will now be safe to assume that, as usual, he did write a part of the letter in his own hand.”[4] The letter however contains several personal pronouns that give some reasonable implications that there is a mono writer. No statements within the letter allow doubt that Paul wrote this.

The letter contains a considerable amount of evidence that permits little room for one to doubt the authorship of Paul. In chapter one, as Paul begins the letter, he expresses an appreciation for their partnership in the gospel of Christ (verses 5-11), and he provides them an update on his present circumstances. He informs them that his imprisonment has been beneficial in his attempts to spread the gospel. He writes “I want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ.”[5] He speaks of his friends and co-workers (2:19-29). Paul gives an autobiography in chapter 3:1-6 and he acknowledges the gift that the Philippians gave him in chapter 4:10-20.

The letter to the Philippians uses language and style identical to other letters strongly ascribed to Paul. Paul’s mention of false teachers replicates his other writings where he discusses false teachers that were either in the midst or approaching God’s people. Ralph Martin concurs by stating the “Phrases, ideas, and allusions to opposition of false teachers that show up here also appear in letters unquestionably written by Paul (Romans, 1 and 2 Corinthians, Galatians).”[6]

Date & Place of Writing

Within the text, Paul clearly mentions that he is current imprisoned for Christ and while imprisoned, the gospel has become known throughout the entire imperial guard or praetorium. He writes, “…what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ.”[7] It is safe to conclude that Paul is in prison for the sake of the gospel. Among scholars today there are discussions concerning whether Paul was writing from Rome, Caesarea, or Ephesus.

The date and place of the letter to the Philippians is a contested issue among many scholars. There are several conclusions as to when and where Paul wrote the letter. In addition to the date and place, another topic of concern is if Paul wrote the letter to the Philippians in one setting. Some scholars have contested that in chapter 3, where Paul speaks about false teachers and demonstrates that the readers need not consider the accolades of things done in the physical, gives a different style to the entire letter. Some scholars opine that the language and style of chapter 3 is completely different than the remainder of the letter. An on-going discussion between those who embrace the single-letter theory is currently talking place within the field. “Those who argue that Philippians consists of multiple letters claim that this shift in Ton and Stimmung exposes a seam between two originally separate sources. Even those who maintain a single-letter theory recognize the difficulty of this transformation in textual timbre.”[8] The question of the composition of Paul’s letter influences when and where Paul wrote this letter.

Scholars who advocate for Paul’s writing from a Roman imprisonment argue that Paul was under house arrest and was able to receive visitation from friends. The fact that Paul mentions the fact he was in the praetorium gives added evidence to the idea that he was in Rome. Although praetorium existed in other places, traditionally scholars viewed that Rome was the more likely place for Paul because of his imprisonment. This then leads to the idea that as Paul was writing to the Philippians he would not have seen his friends at Philippi because of the pending execution. As Fitzgerald points outs, the major rebuttal for those who are not advocates of this theory would look at Rome as being a “great distance from Philippi (ca. 800 miles) and the consequent length of time necessary for the occurrence of the number of communications presupposed.…”[9] Due to the distance and lack of reliable transportation, it would be very challenging for Paul to receive and send messages to the Philippians.

Scholars who are proponents for Paul writing from Caesarea believes that the Paul description of his situation coexist more cohesively with the Luke’s account of Paul’s imprisonment in Acts. Luke says “When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him.”[10] In addition, Paul had a centurion to keep him in custody but still had the opportunity to receive visitors.[11] This appears to link perfectly especially since Paul is expressing thanksgiving within his letter to the Philippians for sending him gifts. In addition to the sending of the gifts, the Philippians also sent Epaphroditus, which reveals that Paul though imprisoned could receive visitors. This correlates with the conditions of Paul’s imprisonment in Caesarea. The theory, though, is also imperfect in a similar way as the proposed Rome imprisonment. As one writer states, “the distance from Philippi (some nine hundred to one thousand miles by sea, and farther by land) also mitigates against the location.”[12]

Scholars who advocates for an Ephesus imprisonment propose that the distance between Ephesus and Philippi would promote frequent communication between Paul and the Philippians. In Acts, Luke records Timothy with Paul in Ephesus opposed to be with him in Rome or Caesarea. This theory supports the notion that Paul was able to send Timothy to them and also share with the Philippians rapid updates concerning the welfare of Epaphroditus as he was sick while on his trip.[13] The conjecture also alleviates the concern of Paul desiring to see the Philippians. This no longer would be an issue since an Ephesus imprisonment was an earlier account of his imprisonment than the account of Rome. Although this theory appears to be a more feasible no account in Acts or any statement from Paul that gives evidence of an imprisonment in Ephesus. Advocates for this theory consider the riot mentioned in Acts 19:23-41 as having some possible evidence of Paul being arrested and being put on trial. However, no concrete evidence exists that Paul had an imprisonment for any length of time allowing the impression that Paul had time to be in communication with the Philippians.

Each theory of Paul’s imprisonment in Rome, Caesarea, or Ephesus while writing the letter to the Philippians has its strengths and weaknesses. Although it is clear that the letter to the Philippians was written when Paul was in prison, there is not enough evidence to truly figure out which imprisonment Paul was in. From the account of Acts itself, it appears to be impossible to discern which location Paul was in.

The Church in Philippi

In Acts 16, during Paul’s second missionary journey, Paul accompanied by Timothy and Silas received a vision of a man of Macedonia pleading with him to go over to Macedonia to help them. Paul was convinced that God called them to proclaim the gospel to them. Therefore Paul “and those who accompanied sailed to go to Macedonia. They reached a city by the name of Philippi which was the leading city of the district of Macedonia and a Roman Colony.”[14] They dwelled in Philippi for a couple of days and when it was the Sabbath day, they went outside the city to look for a place to pray.

The first converts to Christianity in Philippi were Lydia and her household. Lydia was from the city of Thyatira and sold purple clothing. These garments were expensive. Romans however, loved the color of royalty; therefore, to seal purple clothing in Philippi which was a Roman colony was good for business. Lydia therefore might have had financial means. Lydia being a wealthy woman might also have had a big house for her to invite the missionaries to come and stay at her house. Also some evidence suggests that the church was established in her home. One writer states “to handle such an expensive product Lydia must have been a woman of means. The account in Acts supports this conclusion, for it implies that she had a spacious mansion in Philippi, perhaps a typical Roman town-house of the better class, one that had ample room to accommodate several guests.”[15]

One day, while Paul and the missionaries were going to a place to pray, they met a slave-girl who had a spirit of divination. This slave girl was good for business for her owners because she was a fortune-teller. When the fortune-teller saw Paul and the missionaries, the bible says that she uttered these words “these men are slaves of the Most High God, who proclaim to you a way of salvation.”[16] This slave girl did this for several days until Paul became annoyed and rebuke the spirit to come out of her in the name of Jesus. This caused the slave-girl owners to be furious with Paul and the missionaries. Therefore, the owners seized Paul and Silas and dragged them into the market place before the officials. The crowds joined in the riot and they beat Paul and Silas. They threw Paul and Silas in prison where a jailer watched over them. During the time in prison, Paul and Silas began singing and praying, leading to the conversion of the jailer and his household. The next morning, the city officials released Paul and Silas and asked them to leave the city.

Before departing, they went to Lydia’s home to see and encourage the brothers and sisters that were there. Although distance kept Paul and the Philippians physically separated, Paul and the Philippians maintained their communication. In Philippians 4:15-16, Paul mentions the fact that they were the only ones that supported him while he was in Thessalonica. When the Philippians heard of his imprisonment, they sent a gift with Epaphroditus, who was one of their members. Epaphroditus became ill and nearly died. As Paul writes in Philippians 2:25-30, Epaphroditus regained his health and planned to return to them. In addition, Paul planned to send Timothy and even hoped to visit them again.

Literary Form

The letter to the Philippians has a unique style of writing. While the letter as similar language and style to his other letters. The entire letter appears to have has a tone that is different from Paul’s letter to the Corinthians, Galatians, and the Romans. The tone is much milder and pleasant than any other letter Paul wrote within the biblical canon. Scholars have noted that some of the basis rhetoric style within this letter is friendship and the Christ hymn.

Letter of Friendship

From the beginning of the letter, there are traces of an intimate relationship between Paul and the Philippians. Paul states, “I thank my God in all my remembrance of you, always offering prayer with joy in my every prayer for you all, in view of your participation in the gospel from the first day until now.”[17] Here Paul states the fact that the Philippians collaborated and co-labored with him in the spreading of the good news of Christ. In the same chapter, Paul gives them updates concerning his circumstances. In addition, in chapter 4, Paul acknowledges the fact they were concerned about his condition. As mentioned before, this letter has a different tone than any other letter Paul wrote within the biblical canon. In discussing the uniqueness of this letter, one writer states,

“Familial letters and letters of friendship often included reassurances and the writer’s well-being (1:12-26) and expressions of concern for the recipients (1:27-2:18). Paul uses the conventions of friendship not only as a way to reaffirm the relationship he shares with the Philippians, but because his imprisonment and the adversity the congregation faces represent real treats to the Philippians’ embodiment of the gospel.”[18]

Throughout the letter, Paul makes an ardent on unity. In chapter 1, Paul encourages the Philippians to live life in such a way that it reflects the gospel of Christ. After sharing with his friends an update on his life, and his feedback on those who preach the gospel with the wrong motives, Paul encourages his friends to be good faithful stewards of the gospel. He says, “only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel…”[19] From this impetus, Paul exhorts them to be of the same minds reminding them of the blessings they have in Christ Jesus which should lead them to humble themselves to one another.[20]Afterwards, Paul paints the perfect picture of the humility by focusing their attention on the humility of Christ. In chapter 4, Paul transitions from a general and broad approach and begins using a more personal approach to exhort them towards unity. Paul states, “I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggles beside me the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.”[21]

This is unique of Paul to mention these sisters after exhorting the entire readership chapter in 1 and 2 to be of the same mind. His personal exhortation to these sisters is relatively brief; however, their issue might have caused some disruption to the unity of the community of faith. After Paul’s convincing explanation and appeal for the church to be of same mind in chapter 1 and 2 “the brevity of this argument can be attributed in part to the fact that Paul assumes that these women will have heard and learned from the earlier appeals for self-sacrificial behavior that produces unity.”[22] Paul emphasis on unity adds to the discussion on the traces of friendship within the letter. Both the broad and more personal urges reveal that Paul cherished unity and wanted his beloved friends to remember the importance of unity in Christ. Remembering the humility of Christ is the foundation of the unity of the Philippians.

The Christ Hymn

Philippians 2:6-11, traditionally referred to as the Christ Hymn exposes the foundation of unity, humility. Within this text, Paul paints a beautiful picture of humility and self-denial in the person of Jesus Christ. The context of Paul’s hymn is his desire for his friends to remain united. He commands them to have the same mind in Christ Jesus. Paul exhorts his friends to act in a way that shows genuine care for others, so much so that they should care for others more than they care for themselves. Paul in exhorting them gives them to perfect example of humility for the benefit of others.

The mind of Christ was a tradition that Paul’s audience knew very well. One writer in pointing out the stylistic form of the hymn writes, “The linguistic and stylistic evidence goes to show that the hymn was both pre-Pauline and a product of a Jewish-Christian community. There are features which make it likely that is was composed first in a Semitic tongue and later translated into Greek.”[23] The first half of the hymn (2:6-8) tells the story of Christ’s incarnation, his denial of self and power, him becoming a slave in human form, him being humiliated, his obedience to God by way of dying a death on the cross. The second half of the hymn (2:9-11) explores the exaltation of Christ because of his humility. He discusses Christ name being above all over names and the universal recognition of his Lordship. Martin gives the indication that the hymn had a Semitic origin by focusing on the arrangement of the hymn having sections of threes. He writes,

“There are three stresses to a line (actually these is true only in his strophes I-IV), three lines to a strophe, three strophes to each part of the entire composition. The first half contains three steps downwards from the Lord’s heavenly state to His humanity and Servanthood and ultimately the humiliation of death itself. And there is the threefold division of the cosmos in v.10.”[24]

Thus, this familiar hymn recalls the whole story of God’s plan of salvation for the entire world through Christ. The hymn in the context of Paul’s exhortation reminded his readers of the Lordship of Christ over their lives as well as giving them a standard for them to strive to reach in their endeavors to be more humble towards one another. Paul wanted to relay to his friends that the story of Christ is the foundation of unity.

Rejoice

Another featured theme of the letter is joy and rejoicing. Paul stresses joy revealing the importance of it in his mind. Within the letter, Paul often references to joy and rejoicing. To name a few, in chapter 1, Paul prays with joy for his friends; in chapter 2, Paul tells his friends to fulfill his joy by being of the same mind; in the same chapter, Paul tells his friends that he plans to send Epaphroditus in order that they may rejoice at seeing him again; in chapter 3, he tell them to rejoice in the Lord; in chapter 4, he commands them to rejoice in the Lord always; and as he concludes his letter, he tell them that he personally rejoice because their concern for him was revived. Throughout the letter to the Philippians, Paul demonstrates that joy and rejoicing is foundational to relationships and fellowship. According to Paul, the basis of joy is the relationship with God and one another, and the Philippians needed to embrace the joy that comes through those relationships. Paul’s reveals his own joy came through his relationship with the Philippians and the Lord. One writer in discussing friendship within the letter states,

“Paul had the most delightful ties with his fellow workers. He had foes in plenty, but he also made friends fast and true. In the midst of this epistle Paul talks in a charming way about his plans for communicating with the Philippians, a human touch that breaks the strain of theological argument. This epistle seems to have no formal or logical order. It flows along in the easiest and most natural way ad treats the weightiest topics and the most incidental with equal ease and grace.”[25]

Robertson points out the fact that the loving fellowship between Paul and the Philippians brought about a tone within this letter that is pleasant and calm. Although Paul needed to address important issues to the Philippians, he was very confident that his friends would take heed to his exhortation, bringing Paul joy.

Occasion and Purpose

After considering some of the historical context and the literary form of the letter, what is the purpose for Paul’s letter to the Philippians? Gorden Fee raises a significant question concerning Paul writing this letter. He asks, “Would Paul have written this letter if Epaphroditus were not returning home, having now recovered from his illness?”[26] Gorden makes the argument that Paul would have continued writing this letter even if Epaphroditus was not able to deliver the letter to them because Paul was already planning to send Timothy ahead of him. Therefore, Gorden believes that “the real purpose of the letter lies with the phrase ‘your progress in the faith’ (1:25), which for Paul ultimately has to do with the progress of the gospel, both in their lives and in their city.”[27] Although Gordon makes comments concerning unity among the Philippians and the opponents of Paul and the Philippians, Gordon places emphasis on the fact that Paul desiring to send Epaphroditus back to them and Paul’s desire to help the Philippians to grow in their faith.

William Hendriksen on the other hand examines the background of the epistle. Hendriksen first considers Epaphroditus and the Philippians gift. Paul was very grateful for the gift the Philippians had sent him. Then, Hendriksen makes some assumptions that upon receiving the gift,Epaphroditus gave an update to Paul concerning the Philippians. He states, “Epaphroditus must also have brought a Report about conditions that prevailed in the Christian community which he had left.”[28] Next, according to Hendriksen, the Philippians church was concerned about Paul’s condition. Paul was in prison for preaching the gospel; therefore they wanted to make sure they received updates concerning his well-being so that, perhaps they could meet his needs. Finally, the church might have been concerned about Epaphroditus health since they have heard about him being very ill.

In considering the background of Philippians, Hendriksen shares four purposes for this letter. First, Hendriksen argues that Paul wrote this letter to express his thanksgiving to the Philippians. The Philippians expressed their love to Paul by seeking to provide for some of his physical needs. Secondly, Paul desired to provide spiritual guidance. Some opponents to the gospel and division of the Philippians needed addressed. Paul focused on these issues with confidence that his friends would embrace them. Third, Paul desired to fill the hearts and mind of the Philippians with the spirit of joy. Throughout the entire letter, Paul exhorts them to have joy and he even places himself as an example of someone who has joy. Finally, Paul wanted to prepare the Philippians for the arrival of Epaphroditus. The Philippians sentEpaphroditus to send gifts to Paul and because of his courageous work, he deserved a homecoming from the Philippians.

Peter O’Brien adds to the conversation by stating, “The apostle appears to have had a number of purposes in mind.”[29] O’Brien, unlike Gordon believes that Paul is not just addressing one issue. Paul’s letter to the Philippians is a letter where Paul is free to talk with his friends. Although, there is a structure to this letter, Paul is simply talking to his friends without a mono-purpose. O’Brien like Hendrikson notices four purposes for this letter written by Paul. O’Brien argues that Paul wrote this letter to encourage the church to welcome Epaphroditus, to provide an update to his friends on his condition, to provide some insights and instructions concerning Paul’s opponent and the false teachers at Philippi, and lastly to encourage his friends to stand fast in the gospel and be unified.

When considering the historical context and the literary form, Paul has several agenda’s in writing this letter. It is emphatically true that Paul desires to share with his friends his current condition, exhort them to rejoice, and be on guard for the dogs that are in Philippi. Paul has however, a specific focus and intention for writing to his friends. Paul’s focus is to exhort Euodia and Syntyche to live in harmony. Throughout the letter, Paul makes general statements concerning his opponents (chapter 1), the need to be of the same mind (chapter 2), and the dogs (chapter 3). However in chapter 4, Paul not only exhorts the sisters to live in harmony, but ask the church to help these women as they have struggled with Paul in the work of the gospel. Although the length of Paul’s exhortation to these sisters is relatively short, Paul had confidence that the letter itself would be enough for them to embrace his commands. For Paul to mention these two women in a letter addressed to bishops, deacons, and members of Philippi [30] adds to the seriousness of this letter exhortation to unity. Therefore, in addition to writing to express thanksgiving to the church for their generosity, Paul had a strong desire to exhort his friends to unity in Christ Jesus.

Theological Implications

Paul’s letter to the Philippians is a letter of encouragement, exhortation, and empowerment. Paul’s agenda is to exhort his friends toward unity on the basis of Christ and his story. The Christ hymn in chapter 2 is Paul’s ultimate method to grabbing the heart, minds, and attention of the Philippians in order for them to strive toward unity. The Christ hymns appears as the glue that ties the entire letter together. Every section Paul writes within the book has a relational tie to the Christ hymns. Paul sharing his updates on his condition and his response to his opponents relates to the Christ hymn. Paul’s exhortations to the Philippians to live according to the gospel and for them to be of the same mind connect to the Christ hymn. Paul’s spiritual guidance for dealing with the false teachers in Philippi ties to the Christ hymn. Paul’s exhortation for them to rejoice and his reflections on him being content is links to the Christ hymn.

Therefore, there is a theological implication springs from this study. The foundational basis of Christian unity is Christ’s humility and Lordship. Disciples of Christ must humble themselves under the Lordship of Jesus Christ. This humility within the heart of the members that will benefit the entire church would cause the members to be self-less. Paul exhorts readers to place others higher than they do themselves. Paul charges them to put their personal preferences second and the desires of others as primary. As Johnson writes,

“The fellowship of Christians is a unity that issues forth from the Holy Spirit, being expressed through self-sacrifice and self-emptying love toward the other. The friendship of Jesus with God, of Jesus with humans, of Paul with the Philippians, of Timothy and Epaphroditus with Paul, and, finally even of the Philippians with Paul, all illustrate this same pattern: not counting oneself above the other leads to service for others.”[31]

To help give a practical perspective on the idea of Christ being the center of Christian unity, let us use the Northside Church of Christ as an example.

Analysis – Northside Church of Christ

The Northside Church of Christ is a church that resides in suburban North Carolina. Long-time members who have labored in the church many years comprise the majority of this eldership-led church. The church is located twenty miles from a growing metropolitan city named Charlotte. With many changes occurring surrounding the church, the Elders decided to hire a new pulpit minister by the name of John. John’s job as the new pulpit minister was to oversee the growth of the church through preaching and new members outreach. John is 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, being the visionary and a progressive leader, observed the context the church. John has studied the community and envisioned what the community will look like in the future. John, who the eldership 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 the contemporary culture.

When there is a need for growth, a leader 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 for and work in the Kingdom of God. Witnessing the life of God in the Kingdom then invites the called and commissioned to serve as ambassadors and servants of Christ to accomplish the work of God in community. Therefore, John decided to hire additional individuals to collaborate with him as he helped 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, and 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 group 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 intentionally chose to stagnate 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 opened the doors for a younger generation to come and meet God from their cultural perspective.

Theological Proposal

Racial tension and discrimination may exist. Racial issues within Christianity have been in existence for many years. Historically, on Sundays, the significance of racial segregation was evident within church buildings. The first century church has racial and ethnic tensions that are similar to racial issues in American history. The Jews, who were God’s people, had to welcome the Gentiles into the family of God. In one instances, the Jews had difficulties accepting the Gentiles as Christians without them first being circumcised. In Acts 15, Apostles and elders met to discuss if Gentiles needed to be circumcised in order for them to be saved. The Apostle Peter, at the conclusion of their meeting profoundly stated, “We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”[1] In addition, those who are saved are a new creation. Therefore, Christians who are a part of the new creation do not view one another from a worldly perspective. Paul states, “So from now on we regard no one from a worldly point of view … Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here.”[2] John, if believes in the newness of life that every child of God currently abides in, he must boldly proclaim this truth. The church must adhere to the new creation in which they currently reside in. The way Christians view one another and the world should be through the lens of the new creation. If the church fails to view God’s creation through the lens of their new creation, then they are still living in their old self. If this proves to be true, then they are living in sin.

Paul, in the book of Philippians makes it very clear that the church is a gathering of diverse individuals who are unified because of Christ. Christ is the aim in which everyone must focus on as they gather together. In Philippians 2:1-4, Paul gives clear instructions to the Philippian church that will foster unity. He then gives them the antidote to these instructions in verses 5-8, by highlighting the fact that Christ had the spirit that was behind the instructions in Philippians 2:1-4. This must be preached by John. If the church continues to allow worldly lens to guide their vision of humanity, the church will not be in line with the mission of Christ. The mission of Christ is for disciples to present the gospel to all men. Christ did not intend for his people to discriminate against anyone who has a different ethnic background.

Prescription

John must preach and teach on passages such as Acts 15, Philippians 2. John must boldly proclaim that God does not cater to anyone in light of racial segregation. John must inform both the elders and the parish that their attitude is sinful and hurtful to the progression of the Kingdom of God. There are no excuses as to why the church should not change for the sake of the gospel. There are no excuses as to why the gospel should not touch the lives of those who are ethnically different from the makeup of the church.

In addition, one of the elders informed John that the church is a segregated church and that the church does not have any plans to change. If this proves to be true, John should resign as the Northside preacher. Racial segregation is not a part of the Kingdom of God agenda. If the Northside church decides to obtain the evil, racial supremacy spirit that has in many ways hurt the Kingdom of God, then John should continue working in the Kingdom at another church that is near the area and has the attitude of the Kingdom of God or plant a church. In Luke 10, Jesus sends his disciples out two by two to proclaim the good news of the Kingdom of God. Jesus informed his disciples that if they are not welcomed in a city, they should dust off of their sandals and move forward. If the Northside church desires to maintain their status quo, John, who has a different vision for the church should not suppress his beliefs for the sake of maintaining a salary. John should move forward in an attempt to be a part of the life and work of the Kingdom of God.

Conclusion

If Paul we were to write “the letter to the Philippians”, Paul might have removed some of the soft tone words he used within the original letter and utilized a stronger tone to exhort the entire church to embrace the Christ hymn. The members of the Northside church must realize that their interest is secondary to not only what others may desire but also to the will and work of God. It appeared that their desires were so strong that it over-shadowed the story of Christ in that he died for all so that all might obtain salvation. The occasion and purpose of this letter would serve as a disciplinary tool for this church. Paul’s desire for the church to embrace the same mind is based on the Christ hymn. The unity among the Northside church and the acceptance of women and men with different personalities and preferences must be predicated on the Christ hymn.

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Eerdmans, 1991.

Reed, Jeffrey T. 1996. “Philippians 3:1 and the Epistolary Hesitation Formulas: The Literary Integrity of

Philippians, Again.” Journal Of Biblical Literature 115, no. 1: 63. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 20, 2012).

Robertson, Archibald. Paul’s Joy in Christ. Nashville: Broadman, 1960.

Saunders, Stanley P. “Christian Friendship and the story of Jesus Christ” Page 504 in vol. 4 of The New

Interpreters Dictionary of the Bible. Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.

Witherington, Ben, Friendship and Finances in Philippi: The Letter of Paul to the Philippians. Valley Forge:

Trinity, 1994.

[1] Philippians 1:3-5 (The New Revised Standard).

[2] Getty, Mary, Philippians and Philemon, Wilmington, 1980), pg. 10.

[3] Philippians 1:1 (The New Revised Standard).

[4] Bahr, G. J. (1968). Subscriptions in the Pauline letters. Journal Of Biblical Literature, 87(1), 38.

[5] Philippians 1:12-13 (The New Revised Standard).

[6] Hawthorne, Gerald F., & Martin, Ralph P. “Authorship.” Word Biblical Commentary: Philippians. Vol 43 (Nashville: Thomas Nelson, 2004), pg. xxix.

[7] Philippians 1:12-13 (The New Revised Standard).

[8] Reed, Jeffrey T. 1996. “Philippians 3:1 and the Epistolary Hesitation Formulas: The Literary Integrity of Philippians, Again.” Journal Of Biblical Literature 115, no. 1: 63. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 20, 2012).

[9] Fitzgerald, John T. “Place and Date of Composition.”Page 322 inPhilippians, Epistle to the. Vol. 5 of The Anchor Bible Dictionary. Edited by David Noel Freedman. New York: Doubleday, 1992.

[10] Acts 23:33 (New Revised Standard Version).

[11] Acts 24:23 – “Then he ordered the centurion to keep him in custody, but to let him have some liberty and not to prevent any of his friends from taking care of his needs.” (New Revised Standard Version).

[12] Garland, David E., Longman, Tremper, The Expositors Bible Commentary Vol. 12 (Grand Rapids: Zondervan, 2006), pg. 179.

[13] Philippians 2:25-27 – “Still, I think it necessary to send to you Epaphroditus – my brother and coworker an fellow soldier, your messenger and minister to my need; for he has been longing for all of you, and has been distressed because you heard that he was ill.” (New Revised Standard Version).

[14] Acts 16:12 – “And from there to Philippi, which is a leading city of the district of Macedonia and a Roman Colony” (New Revised Standard Version).

[15] Hendrikson, William, New Testament Commentary: John, Vol 2 (Grand Rapids: Baker Academic, 1983) pg, 332-323.

[16] Acts 16:17 (New Revised Standard Version).

[17] Philippians 1:3-5 (New American Standard Bible).

[18] Saunders, Stanley P. “Christian Friendship and the story of Jesus Christ” Page 504 in vol. 4 of The New Interpreters Dictionary of the Bible.Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.

[19] Philippians 1:27 (New Revised Standard Bible).

[20] Philippians 2:1-4 – “If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others.” (New Revised Standard).

[21] Philippians 4:2-3 (New Revised Standard Bible).

[22] Witherington, Ben, Friendship and Finances in Philippi: The Letter of Paul to the Philippians (Valley Forge: Trinity, 1994), pg. 104.

[23] Martin, Ralph P. The Hymn of Christ: Philippians2:5-11 in Recent Interpretation & in the setting of Early Christian Worship (Downer Grove: InterVarsity, 1997), pg. 27.

[24] Ralph Martin, A Hymn of Christ, 40.

[25] Robertson, Archibald. Paul’s Joy in Christ (Nashville: Broadman, 1960), pg. 88.

[26] Fee, Gordon, Paul’s Letter to the Philippians (Grand Rapids: William B. Eerdmans, 1995), pg. 39.

[27] Gordon Fee, Paul’s Letter to the Philippians, 39.

[28] Hendrikson, William, New Testament Commentary: Galatians, Ephesians, Philippians, Colossians, and Philemon, (Grand Rapids: Baker Academic, 1962) pg, 18.

[29] O’Brien, Peter, The Epistle to the Philippians: A Commentary on the Greek Text (Grand Rapids: Wm.B. Eerdmans, 1991), pg. 38.

[30] Philippians 1:1 – “Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons.” (New Revised Standard Version).

[31] Johnson, Luke, The Writings of the New Testament: An Interpretation, 3^Rd Ed. (Minneapolis: Fortress, 2010), pg. 334.

[1] Acts 15:11 (New International Version).

[2] 2 Corinthians 5:16-17 (New International Version).

Ministerial Identity Revisions 5/29/13

Posted on May 29, 2013 by Steven Brice

Introduction

It was on December 29^th, 1999 when I decided to give my life over to Jesus. I knew all the fundamental facts of the gospel, the “Church 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. And so I obeyed the gospel of Jesus Christ on December 29^th, 1999 at the age of eleven.

In the midst of all of that, around the age of thirteen, for some unknown reason, I decided to listen to the preacher. David Wilson is a precise, studious expositor of the Word. His messages were always relevant expositions driven from the text. At the age of thirteen, he was heavily preaching on the topic of “Purpose.” At a young age, the things that were mention blew my mind and caused me to question the purpose of my own existence. After months of child-like prayers and tears flowing from my eyes, for some unknown reason, I woke up from a nap one day I said, “I want to be a preacher.” The following Sunday, I decided to inform the preacher of my desire to preach. He took me under his wings and we walked together learning the craft of preaching. I began preaching at the age of sixteen and was well 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 mentor-ship, he used me frequently to preach in his absence. The more I preached, the more I grew in passion and capability in preaching. After every sermon, I received constructive criticism that gave me an opportunity to learn from my mistakes.

Exposure to Exposition & Relevance

David Wilson was trained intensively by Arnelious Crenshaw, minister of the Northeast church of Christ in Oklahoma City, Oklahoma. Arnelious Crenshaw instilled within David Wilson the importance, vitality, and effectiveness of expository preaching and relevant ministry. David Wilson, after being trained relocated to Brooklyn, New York to serve the Kings church as their minister. From his first sermon, Bro. Wilson showed the congregation that he wasn’t re-locating to New York City to be stagnant and ineffective. 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 growing up under the ministry of Bro. Wilson it was an experience that has and is shaping my identity as a minister and my passion for ministry. Bro. 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 Bro. Wilson was about mission, purpose, and vision. Even though as a young man, I really didn’t appreciate the ministry I was brought up in, I was truly aware of what was going on. As I began to embrace my calling and zeal for ministry, I began to be immersed in the ministry context of the Kings church. At the age of sixteen, I began to be involved in the retention and shepherding ministry. Within this ministry, the men who were
training to be elders were already doing the work of a shepherd. I was serving as an assistant to those who were shepherding the flock. This was made possible because one aspect of the vision that Bro. Wilson had for the church was that while men were being trained for leadership, young men needed to be exposed to what is looks like to be a leader. 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, the ministry context I was
placed in, and the experiences I’ve received within that day and time shaped my thinking and perspective of what ministry looks like. The idea of a ministerial identity looks more like a person of God who has been consecrate to the call of Christ. I believe that the actions or lifestyle of a consecrated individual is when one immerses themselves in seasons of prayer, study, meditation, and fasting. I believe that a lifestyle of consecration to Christ opens the heart and mind of God which result to God pouring out 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 Christ. Stories in the Bible like Nehemiah and Esther were close to my heart and served as guiding pillars for my journey in 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 travelling frequently around Texas, Oklahoma, and Louisiana to preach at any given Sunday and at special occasions. 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 saw a lot of religion but a lack of discipleship. I witness division upon brethren and I saw the poor oppressed. I saw churches with large facilities, but with empty pews. I witness 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 witness the poor oppressed and unchurch people untouched for Christ.

As a result of my experience within the bible-belt and/or the south, a greater passion grew within me to focus on the northeast. Though my experience 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 begin to see why I was born in the Northeast. There is a reason why I was born and raised in the northeastern area of United States. I saw firsthand the constant spiritual drought that 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 servants 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 religion has already been planted within the hearts of people. In other words, the south is already filled with “religious” individuals. A disciples, than 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 then lectureships that focus on learning more about effective ministries. I’ve seen churches split and fight over pity things while the surrounding neighborhood is still “left for dead” with no 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 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 a diverse population. 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 and I heard and saw the calling of God to serve in ministry in that location. The trip showed me that the growing contemporary city was desperately in need for Christianity. 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. Therefore, I believe that God has placed me a journey that is heading toward south Philadelphia to plant a ministry

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 if the Lord calls me to serve in Philadelphia. I believe that is it through me being consecrated 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. With possibly a few more items that maybe added to the list, I do not believe that the recognition of my ministerial identity will occur separate and apart from a consecrated life and an immersion into the context of communities in Philadelphia.

My constant struggle

If I were to be honest, 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 want 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 calling. Is this the right approach or is it a lack of trust and a self-centered focus?

Journey through ACU

I am currently entering into my third year in the GST program. Out of all the classes I took during my second year, my missional classes with Dr. Kent Smith have had a profound impact in 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 a working God. Therefore, a Christian should actively pay attention to what God is doing and participate in His work. This understanding of what is means to be missional has shaped my perspective in regards to church planting in the Northeast.

Prior to taking Dr. Smith’s class, I 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 the world. Therefore, as Professor Smith would say, Christians should be “attention payers.”

Conclusion

I believe that God 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 experience a Graduate School of Theology Masters of Arts in Divinity with a concentration of Missions degree so that I will be expose both to academics as well as 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 continue to take a more humble and open stance when it comes down to God’s calling for my life. I look forward to my journey through ACU. I have faith that God will continue to shape me to be a missional servant.

Formational Goals Revised – 5/29/13

Posted on May 29, 2013 by Steven Brice

Intentional Growth

Long-range goals

– Fully engage in ongoing academic and post-academic missional developments and perspectives.

– Plant a ministry in South Philadelphia.

Short-range goals

– Graduate with a Masters of Divinity.

– Continue to learn what it means to be a church planter.

– Begin working with the Cedar Hill church of Christ as a Pulpit/Missional Minister.

– Continue to engage in conversations with the Cedar Hill church elder in discovering what is means to be a Pulpit/Missional Minister in Cedar Hill, Texas.

Pulpit/Missional Minister, thus far means to be a co-preacher and to lead the congregation in developing a Missional impulse.

Profiles of Ministry

Personal Characteristics: Examine your profile in these three areas. List and describe three strengths that your profile indicates you bring to ministry.

Responsible and Caring

My case study shows that I care about social issues.
My case study shows that I am concern about making healthy changes within churches.
My ethnography exercise shows that I am concern for the Cedar Hill church.

Personal Faith

My ministerial identity shows that I am appreciative of my heritage.
My pathways project shows that I am serious about my heritage.
My ConEd final paper shows that I am devoted to ministry.

Select an area of growth indicated by your profile. Be specific about how you plan to work on that area during the year. What resources are available to help you?

I need to work on the category of the family perspective. I am not sure what exactly does “family perspective” means. Therefore, I plan to figure out what is means to have a family perspective.

Special Concerns: Examine your profile in this area. Which characteristic concerns you most? Be both concrete and realistic about what you intend to do in this area this year. What resources are available to you?

Perceptions of Ministry: Examine your profile in these four areas. From these four areas, list three strengths that your profile revealed.

Ecclesial Ministry

My second pathways project gives a lot of attention to this category
My 1^st pathways project gives attention to this category

Conversionist Ministry

Social Justice Ministry

My 1^st pathways project gives attention to this category
My 2^nd pathways project gives attention to this category

Community and Congregational Ministry

My 1^st ethnography project gives attention to this category.
My 2^nd ethnography project gives attention to this category.

Are there one or two characteristics you want to develop more fully this year? Be specific. What resources are available to help you? What is it that you plan to do?

I desire to sharpen my formational goals. I plan to talk to Dr. Childers concerning things that the reviewers are exactly looking for in regards to pathway reviewers.

A Letter to my Heritage (Pathways Project #2)

Posted on April 5, 2013 by Steven Brice

A Letter to my Heritage (Pathways Project #2)

By: Steven J. Brice

Abilene Christian University

Readings in Christian Spirituality

Professor Jeff Childers

4/5/13

Dear African American Churches of Christ,

I extend the warm peace and grace of God through Christ to you all. God has blessed us richly and continues to use us for His glory in this world. I praise God that God has and continues to use us for His glory through our efforts in sharing the gospel of Jesus. Our rich heritage has a reputation of being very diligent and passionate in sharing the good news to those who are not in a reconciled relationship with God.

My beloved heritage, it was you who birthed me into my spiritual journey and it was you who raised me while on the journey. Thank you for teaching me about Jesus. Thank you for being a firm foundation. Thank you for the investment you have made in the lives of many young people like me. You have taught me to study Scripture and have integrity with it. You have taught me in many ways to trust God at any cost. You have taught me to be a defender of truth at any cost. Thank you so much for the foundation that you have laid for me to walk in.

Early Stage of my Journey

Throughout my journey, I have been in awe of the pulpit icons within our heritage. I have been impressed with the great defenders of truth, as well as the astonishing expositors within our heritage. And since I strongly desire to be a preacher, I have always patterned myself after the great pulpit icons. I remember quite vividly, attending many debates and gospel/tent meetings which were focused on “exposing truth and error, “[1] while calling those who were in error to leave their denominations and to join the “one true church”[2]. As a result, I have witnessed many people come to Jesus in response to such strong passionate sermons focused on the one true church.

I remember a few years after I accepted the call to preach. I attended an event where a popular evangelist was preaching at a well-known African American Church of Christ in Dallas. The preacher was well dressed, covered with jewelry, and had a smooth persona. He spoke with a deep bass voice, words of scripture, and persuasive rhetoric all flowing of his mouth with regard to the churches of Christ. After about an hour and a half of preaching, ten people responded to his invitation and committed their lives to Jesus in baptism. By the end of the gospel meeting, a total of forty-six people all decided to be followers of Jesus. As a young man, witnessing such moments deeply impressed me and created a passion which likewise called me to be a strong and persuasive defender of the one true church.

I enjoyed many such remarkable experiences during the early stages of my journey of faith and benefited by sitting at the feet of outstanding expository preachers in churches of Christ. Eventually, I too was baptized and raised in a congregation of the churches of Christ which was led by one of the leading expositors in our heritage. In fact, when I informed him that I wanted to become a preacher, he personally mentored me and introduced me to expository preaching. Expository preaching, at the time, was thought to be radically different from the style of older preachers who were considered defenders of truth whose style was more topical. Indeed, these differences—between expository and topical preaching—led to real tensions between stalwart “defenders of truth.” I entered the fray by accepting expository preaching as the most honest and rigorous approach to Scripture. I still harbor this belief today.

Throughout the earlier parts of my journey, dear churches of Christ, I have observed you carefully. Like a child committed to her or his parents, I have entrusted you to rear me in the ways I should go. I have watched how you chastised nonbelievers using our interpretative style to send them to hell. I have seen how you invested money, attention, and time into gospel meetings, lectureships, and Southwestern Christian College. I have appreciated how you went door knocking and asked people if they believed in the Bible, if they believed that Christ has built one church, and if they wanted to be added to the church. In these things I witnessed your heart to save people and your courageous defense of the truth.

I also observed how preachers in our heritage fought against one another over worship styles and personal morality. I read letters, unloving letters, written by Preachers and sealed with the closing “said in love”. Dear Preachers, I even noticed how some of you marginalized preachers’ sins, but magnified other preachers’ sins. You played the game of favoritism with one another. You isolated those who did not agree with your beliefs. Consequently, you encouraged our heritage to speak truth with aggressiveness, conning persuasion, but not primarily in love. My beloved heritage, I watched you, and I imitated you in so many ways.

My Current Journey

Beloved heritage, I am currently at Abilene Christian University. It too is closely connected to our broader heritage of the Churches of Christ. To be sure, among the African American heritage, Abilene Christian University had a reputation for being racist (as witnessed in past events); however, today it has a new reputation. It is much more inclusive, but Abilene Christian University is also viewed as a liberal school which has left the faith by a great number of African American Ministers, leaders, and members. For example, during a lectureship at Southwestern Christian College, I remember discussing with one of our “defenders of the faith” my desire to attend Pepperdine University to complete a Masters degree in religion. This preacher informed me “to be very careful with schools like Pepperdine and Abilene Christian University – which have left the faith and whose teaching can persuade you to do the same. These schools have stolen some of our brightest young man, and since you are a bright young man with a promising future, I would hate to see you leave the faith.”[3] I informed him of my commitment to the faith. Subsequently, I decided to attend Abilene Christian University rather than Pepperdine University.

It was the year 2011, when I enrolled as a full time student at Abilene Christian University to work on a Masters of Divinity in Missions. Knowing the reputation of this school as a result of my heritage, I was determined to protect my faith. I held strongly to this endeavor to guard my faith until receiving numerous lectures from various professors during orientation day. At a certain point, a professor said something profound which challenged me to remove the shield buffering my faith. The professor said, “this education will deconstruct you, but one of the benefits of this deconstruction is that it will humble you.”[4] Humility, in my opinion, was rarely taught within my heritage, and I desired to be humble. I wanted to stop acting and believing that I mastered the faith and I had it all together. I desired to grow, to learn more, and I wanted to be a student of the faith. I desired to expose faith to those outside my heritage. After all, if faith is to be proven true, it must be tested.

As I journeyed throughout seminary at Abilene Christian University, I have learned many things which were not taught in my heritage; and perhaps some of these things have been hidden or obfuscated from me by African American Church of Christ preachers. Perhaps I am being to strong here; nevertheless, I will mention one or two things as examples. First, as a result of my studies here at Abilene Christian, I realize that the core of Christianity is not focused or centered on ecclesiology (the church). The core of Christianity is the story of God’s love for humanity expressed in the redemptive work of Jesus. The story of Jesus Christ, which was forecasted in the Old Testament and fulfilled in the writings of the New Testament is the foundation of biblical faith. In addition, human faith has God himself as the foundation. I have learned that the Bible is not God and God is not the Bible. The Bible shares glimpses of who God is and what He has done, and what He plans to do, but the Bible is not God.

If the above notion proves to be true, then there are countless things which need to be evaluated within our heritage. Still, in order to remain focused on the theme of this letter, I will only discuss the core of Christianity and elaborate how this core identifies us as the church. In fact what is this core? I believe the core of Christianity is the story of God loving sinners to the point that God sacrificed His position in Heaven to dwell among us in a fallen world in order to restore us back to Him. This is the gospel my beloved heritage. This is the gospel we should preach!

Our Reality

As I continue to remove the shield that protects my faith during my experience in the seminary and the world, I am beginning to see the many cultural shifts that are transpiring. The modern world is rapidly moving away from God. It is changing. Church and tradition are not as important in a postmodern world. Indeed, why are we still attending expensive lectureships, flashing our cufflinks and preaching hell-fire and brimstone sermons while the worldly is ignoring us? Why are we still fighting over worship preferences when the people in our pews are dealing with some deep existential crises? Have we forgotten that to be like Jesus means to walk the streets of ghettos? Have we forgotten that Jesus led His disciples to the despised and rejected rather than to the Pharisees and Sadducees? Are we not more like the Pharisees who viewed themselves as religious icons while acting hypocritically? Are we more like the Pharisees and Sadducees who spent most of their time in the temple arguing about doctrinal differences while lepers, homeless people, and others outside the temple were living hopeless lives? Does this sound more like us today? Preachers in fact waste too much time at lectureships, conferences, preachers meetings wrangling over issues of church polity and finances while the marginalized people of today are despised and rejected and living in a world of hopelessness? When will the messiness and authenticity of the gospel become a reality within our churches?

Will we wake up and realize that the reason why the world has turned their backs on God is not simply because of sin, but also because of our hypocrisy? When will we realize that we were called to be light and salt of the earth? When will we realize that God is not primarily concerned with what we do on Sundays than what we do for those who are living hopelessly in the world? For instance, when discussing the judgment of Sheep and the Goats in the NT, notice what is stated about those who did not participate in providing hope, love, and care to those who are lost in the world,

“Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”[5]

Dear brothers, I am a firm believer (and I am sure you are as well) that Jesus meant every word he mentioned in the passage above and the broader text. Jesus was serious about this just like he was serious at the end of the book of Matthew when he told his disciples to make disciples, baptizing them in the name of the Father, Son, and the Holy Spirit.[6] Will we take Jesus as seriously as we take Peter when he told the mass audience to repent and be baptized?[7] Will we take Jesus as seriously as we do when we discuss how he will build his church?[8]

An Example of Christ

Once in the life of Christ, Jesus and John had a dialogue. It went like this,

“John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.”[9]

While this text has been refuted and redefine by some to argue against those who are not a part of the Churches of Christ are not with us and/or are not Christians, it is clear that Jesus is concerned about people who carry the name of Christ (whether in the churches of Christ or not) are doing good deeds. While the immediate context is referring to casting out demons, Jesus gives us a practical example and application by stating, “Whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.”[10]

Mother Teresa is a prime example of someone who does not have a Church of Christ heritage, but who has been a light of world to many who have lived in darkness. In her earlier years, Mother Teresa served as a teacher at the Loreto school in Entally, eastern Calcutta. She served this school for nearly twenty years. Although she was satisfied with her career at the time, she was highly disturbed by the growing poverty within her purview. She is believed that she received a call to leave the school and to serve Jesus among the poor. She writes,

“It was a vacation to give up even Loreto where I was very happy and to go out in the streets to serve the poorest of the poor. It was in that train, I heard the call to give up all and follow Him into the slums – to serve Him in the poorest of the poor … I knew it was His will and that I had to follow Him. There was no doubt that it was going to be His work.”[11]

Who reflect the story of the gospel more closely? Mother Teresa, who devoted her life to the poor or Christians or those who define Christianity as an event that all “faithful” Christians attend on Sundays? For her every human being carries the image of God. God can be seen within every individual. Therefore, not only do we, as Mother Teresa has done, carry the light of Christ to people, we, like Mother Teresa encounter Christ in the messiness of people’s lives. Kolodiejchuk writes, “not only did Mother Teresa bring the light of Christ to the poorest of the poor; she also met Christ in each one of them. Jesus chose to identify Himself with the poor and with all those who suffer…”[12] What kind of people did Christ identify Himself with? Who do we identify ourselves with in comparison? Are we a people accused of being among the poor, the rejected, and marginalized? Or are we people who are accused of being among people who think like us? Was Jesus not accused of eating with sinners? When was the last time we were accused of eating with outcasts?

A Call to Repentance & Restoration

Therefore my beloved heritage, I am calling you to repentance. I am calling you to turn away from the contribution we have made in defining Christianity as merely an event that people attend on Sundays. If Jesus’ life and ministry has its locus among the poor and the oppressed, then the heartbeat of our life should reflect Jesus’ ministry. When people were looking for Jesus, they didn’t contact Jesus’ secretary to schedule an appointment. Jesus was found in the streets of the poor, oppressed, and rejected. When people are looking for us, will they find us in a nice looking building or will they find us in the streets like Jesus?

I am calling my beloved heritage to be restored back to authentic Christianity, to be a community of believers who are called family, exercise filial responsibility. The greatest calling that Disciples of Christ are called to is love. It is by our love that the world will know we belong to Jesus.[13] We are called, my beloved heritage, to be salt and light to those who are suffering within hopeless situations. We possess the hope that is within Jesus; therefore, let us exercise the hope we cherish. Will we be like Mother Teresa, who “grasped the depth of Jesus’ identification with each sufferer and understood the mystical connection between the sufferings of Christ and the sufferings of the poor? Will we embrace her humble service and endeavor to ‘bring souls to God – and God to souls.’”[14]

Conclusion

I am fully aware my beloved family members within the churches of Christ can read this letter and criticize the core of Christianity to which I hold firmly. I acknowledge those unsaid things, positives and negatives, which should be said. I am mindful of the things I have mentioned within this letter and the possible errors within my belief. I welcome dialogue, corrections, and instructions. Such healthy, respectful, and loving conversation can be illustrative and expose the things we are ignorant about. However, the purpose of this letter is to awaken us to the realities of God, Christianity, and this world. It is my intention to generate healthy dialogue which will challenge us to re-imagine the church in a postmodern society. Therefore, my beloved heritage, let us all be humble, pray, discuss, and grow.

Reflections from Practitioners

I have decided to share this letter with a couple of practitioners within the African American community of the churches of Christ. Stanley Talbert is a native of Mount Pleasant, Texas who is a graduate of Southwestern Christian College, Pepperdine University, and currently a student at Union Theological Seminary working on a Masters of Divinity in Systematic Theology. He is currently an assistant minister at the Kings Church of Christ in Brooklyn, New York. Dr. Jerry Taylor is a graduate of Southwestern Christian College (B.S), and Southern Methodist University (M.Div&D.Min). He is a professor at Abilene Christian University. Dr. Raymond Carr is a graduate of Lubbock Christian University (B.A, M.S) Pepperdine University (M.Div), and Graduate Theological Union (Ph.D Systematic and Philosophical Theology). He is currently a professor at Pepperdine University.

Stanley Talbert Reflections

After reading the letter addressed to African American Churches of Christ by Steven Brice, Brice has offered some compelling challenges that will be beneficial for some of those churches. While much appreciation can and should be shown to Brice for his diligence to carry out the mission of God as God’s prophet and God’s man, there are some areas in which I will challenge my brother, Steven Brice.

First, Brice’s usage of his personal narrative is a great place to begin this letter. He shows that he was birthed and taught in the African American Churches of Christ. Not only was he birthed and taught in the African American Churches of Christ, but also that is where he began to preach the Gospel of Christ. Furthermore, Brice shows that it is within the African American tradition of the Churches of Christ that he learned about expository preaching, and he notes that he is still an expository preacher. Steven Brice first honors the tradition that he came out of.

While Brice honors tradition, he has a prophetic word for the same tradition that birthed him. He calls this church to repentance, to adhere to the gospel that is Christocentric instead of a gospel that is primarily bound in ecclesiology. Brice is tired of the hypocrisy that is embedded in the life of the African-American Churches of Christ and he wants to see that changed.

Although I support Brice in his call to carry out God’s mission, especially to the African American Churches of Christ, I wrestle with some of the things presented in his letter to the African American Churches of Christ.

Brice addresses his letter to “African American Churches of Christ.” I question the generalization that is placed on “African American Churches of Christ.” Which African American Churches of Christ is Brice referring to? Are all African American Churches of Christ the same? Do all African American Churches of Christ fit into the categories named by Brice who need to repent?

Even though Brice honors the African American tradition, I question his methodology of calling them to repentance. I am reminded of the prophet Ezekiel in Ezekiel 37 when he was to prophesy to God’s people. This text says,

The hand of the Lord came upon me, and he brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones. ²He led me all round them; there were very many lying in the valley, and they were very dry. ³He said to me, ‘Mortal, can these bones live?’ I answered, ‘O Lord God, you know.’ ⁴Then he said to me, ‘Prophesy to these bones, and say to them: O dry bones, hear the word of the Lord.[15]

It is interesting that this text identifies Ezekiel’s location in the middle of the valley the valley that was full of bones. Ezekiel is not prophesying from a mountain apart from the bones, but he is prophesying in the midst of the bones that represent Israel in exile. Scholarship has it that Ezekiel prophesied to Israel as a prophet who was taken into exile with the people. The point that is made here is that Ezekiel is with the people that he is calling to repentance. I question if Steven is with, or willing to stay with the tradition that he is calling to repent. If Brice wants this tradition to repent, how is this repentance to take place? Does it come by articulating their sins, or does come by supporting the weak?

Also, Brice appears to “other” the African American Churches of Christ and critiques the African American Churches of Christ from a disposition of safety. It appears that he has created a hegemonic paradigm between African American Churches of Christ and the broader heritage of Churches of Christ. While churches in the African American tradition have its problems, many Churches of Christ in the broader heritage of Churches of Christ have their problems to. Many of the problems that Brice named in regards to the African American Churches of Christ are not exclusive to African American Churches of Christ, but are prevalent throughout the Churches of Christ as a whole.

Jerry Taylor’s Reflections

Steven’s paper reminds me of my own personal journey in African American Churches of Christ. The tremendous influence the older ministers had upon Steven’s formation is the same influence that impacted my own formation. The older preachers’ ability to preach a convincing message about salvation being only in the Church of Christ was incredibly impressive to a young mind not trained in the practice of critical thinking. The preachers often spoke with fiery passion coupled with practical commonsense reasoning. The style of preaching could be characterized as parental and authoritarian. There were times the preacher would open the floor for questions from the audience. It was commonplace for the querist to be ridiculed and embarrassed if he or she was perceived as challenging what the preacher had taught.

As Steven writes I am astonished about how someone so young was impressed in similar ways by the same influential preachers as someone twice his age. It is now clear to me that the sealing of the message in both our minds took place early in our religious development through such things known as gospel/tent meetings and lectureships. These events that shaped and disseminated the single message in African American Churches of Christ have been consistent from coast to coast since the days of Marshall Keeble, Richard Nathaniel Hogan, J.S. Winston, Levi Kennedy, and G.E. Steward. The message for the most part has gone unchanged for the last 60 or 70 years among African American Churches of Christ. Anyone who dared to question or offer a deeper interpretation of the message became an instant outcast. Only those preachers who have proven that they are willing to speak the authorized message in African American Churches of Christ are given the stamp of approval.

Steven points out how this religious system gives honor to the necessity of studying the bible for one’s own understanding. People in other denominations are openly criticized for not thinking for themselves. However, when ministers actually take this advice to heart and begin to do a genuine exposition of the biblical text they are immediately chastised for going beyond the established traditional interpretation of the text. As Steven points out, at this point the minister must decide what his response is going to be to the elder ministers’ criticism. One can either remain true to the conclusions he has arrived at or he can become dishonest by saying what is expected of him. If he decides against his integrity this could lead to a lack of integrity in every other area of his personal life.

Steven is also accurate in his observation of the inconsistencies that exist within African American Churches of Christ. He says, “Preachers, I watched how some of you covered some preachers’ sins, but magnified other preachers’ sins.” It is true that in some cases a minister receives greater compassion when he engages in immorality than a minister who commits the sin of stating publicly his convictions about biblical teachings that differ from the established interpretation authorized by Church of Christ officials. In fact prominent black Church of Christ preachers hardly ever proactively address immorality among their fellow preachers. It appears to me that the highest standard of morality in black Churches of Christ is the preacher’s loyalty to preaching and teaching the authorized and approved interpretation of Scripture. Steven provides an accurate description of the disposition of aggression and mean-spiritedness these ministers use when attacking someone who disagrees with them. It is a vicious spirit to witness. To say the least it is a “fellowship” that is unforgiving of those who dare to speak truthfully.

Steven is correct in drawing attention to how these leaders seek to dissuade young African American ministers from attending ACU. The underlying fear that motivates these older preachers is the fear that the younger generation of ministers might be exposed to knowledge and information at white schools that will serve to undermine the teaching established and handed down by senior black ministers. The fear is that the doctrinal foundation of the African American Churches of Christ will suffer erosion. When its foundation is eroded so will the power of those in control be eroded.

There is a racial divide that undergirds black ministers’ anti-ACU sentiment. Major black ministers in African American Churches of Christ admit that there are two churches, one white and the other is black. They go as far as to say that their only concern is for what goes on in the black church. It is said that the white churches and their schools are in a state of apostasy. Any African American minister who decides to work or study among whites will run the risk of being rejected by leaders in black Churches of Christ. He will most likely be labeled an Uncle Tom, a sale out and a traitor. In many cases he will not be invited to speak on the major events in African American Churches of Christ because he is viewed as having crossed over to the side of the white enemy and is no longer one of “us.” What they are really saying is that racial segregation still has a place in Churches of Christ.

Schools like ACU and Pepperdine fail to adequately understand the tremendous suffering that sincere young African American ministers experience as a consequence of studying and working at white schools in the Restoration Heritage. Young ministers and scholars that attend these schools often end up as people without a country or believers without a fellowship. The black churches refuse to accept them back into their fellowship and the white churches refuse to think deeply and seriously about finding places within their structures for these young people to serve and offer their gifts.

It is a travesty what both black and white Churches of Christ and their schools are doing to young African American potential church leaders. These young ministers simply want to get the best training and equipping that will enable them to serve and minster to the people of God. White schools and churches feel the black students should after graduation go back to do ministry among their own kind. Black churches on the other hand believe that any young black person that graduated from a white school such as ACU should be marked and avoided because he has been contaminated or poisoned doctrinally.

I applaud Steven’s courage to pen what he has written. It is apparent when reading his paper that he sincerely desires to be a person who responds honestly to faith, reason, and tradition. I trust he will continue to search through these major issues and that he finds the strength to encourage others to do the same. His mind and voice are critical to the ongoing spiritual evolution of both black and white Churches of Christ.

Raymond Carr Reflections

Dear Steven Brice, April 5, 2013

I was pleased to read your letter to your heritage, and I have read it more than once with great interest. Offering a response to such a letter is naturally a difficult endeavor, because your letter primarily represents your experience; and yet it also represents your experience. I will extrapolate on this “wordplay” in my response below, but first allow me to commend your professor for assigning this letter since it has clearly instigated important reflections on your theological self-understanding and history.

First, your letter represents your experience and as such does not fully capture the scope, the grandeur, or the multidimensional nature of the ecclesia sancta catholica.[16] Interestingly, I noticed your repeated use of “church of Christ” to distinguish our churches in which your experience has occurred, and I am quite familiar with this construction. What this construction typically signifies is that you are not speaking of the church as a denomination, but of the church of Christ, the one true universal church. Such thinking reflects the subtle influence of your fathers. It is the leftover residue of your fathers, and it now appears to be part of the problem for you; moreover, to some degree it represents your fathers’ foundation left for you.

I sense in your letter, however, that you are no longer satisfied with these foundations, and I commend you on this. A christological foundation, to be sure, challenges any sectarian understandings which would identify the modern Churches of Christ as the one representative of God without realistically confessing the multiplicity and disunity in all churches, which are born out of human provisionality, ambiguity, and infidelity to Christ. To think otherwise, does a disservice to the ecclesia sancta catholica, especially when not attended by faith exercised in the Holy Spirit who incorporates us all into Christ (1 Cor 12:13). Still, notwithstanding your criticism of your fathers, have you unwittingly turned away from the saving efficacy of Christ? Do you risk reifying the same sectarian spirit, rather than truly following Christ? Perhaps, this is a risk you must take, but should you not acknowledge while taking this risk the inability of any church to escape the tension of the church in the world, especially since the empirical reality of the church always suffers from ambiguity to some extent? And ironically, to what degree have you overlooked the agreement between your church and others?

These questions are aimed at pointing to the limitations of your experience. In other words, your introduction to other christological viewpoints is not the answer to the church’s problem in the world. Christ is decisive for the church! And a theology adopted from the dogmatism of Churches of Christ, the sociality of Mother Teresa, or the experience of Steven Brice will never suffice as the model for how God calls his people today. Certainly you did not intend to suggest otherwise, but your strong contrast of the inadequate church of Christ theology with Mother Teresa’s emphasis on paschal mystery certainly seems to suggest it.

With that said, allow me to briefly address your experience. In other words, I am referring to the religiopolitical context of modern Churches of Christ. As David Tracy has pointed out, we “belong to language and history more than they belong to us.” As a result we must always be prepared to confront the brokenness of our history and the often paradoxical way in which we participate in it.[17] Steven, you approach this with the boldness of a young lion. In identifying sectarianism as the primary problem in Churches of Christ, you have placed your finger on the pulse of a major problem in many African American Churches.

As you may know, a sectarian viewpoint is one which makes exclusive claims concerning the truth of God, and such claims have been the touchstone of the Restoration Movement of which you and all of your respondents are heirs. This sectarianism has its roots in a philosophy called Common Sense Realism, which uses Lockean epistemology as its point of departure.[18] As a result, our philosophical approach is camouflaged under the auspices of common sense, ideologized in reading the bible in a way that constricts the biblical witness to revelation so as to render it consistent, literal, and often simplistic. Without a hermeneutical approach that allows for a radical openness to the Spirit of God—honoring the dynamic subject matter of scripture—Churches of Christ seem destined to continue the spiral of disintegration which seems to be plaguing our churches in what you call the transpiring cultural shifts (6).

I would suggest that the answer to the problem is not seen in a contrast between hypocritical religious exprience and socio-political engagement. The conservative American penchant to understand biblical faith as a type of puritanical pietism (although hypocritical), and the liberal penchant to view biblical faith as a type of radical socio-political engagement are two sides of the same coin. The problematic is not simply a question of true religion on one side and real engagement on the other. The problem is that these two extremes have become substitutes for the Gospel of Christ. The work of Christ transcends such particularities and identifications in your experience. A true christian is not distinguished by either of these things. A true christian is not distinguished by any experience adopted from religious pietism, social engagement, or Steven Brice. S/he is distinguished by the incarnation and the transcendent witness of the resurrection of Christ in the common life of the world. It is the inability of Church of Christ preachers to engender this radical discernment which sets its hermeneutical commitments in bold relief as an ideologizing of the Gospel of Christ. In fact, any re-imagining of the Churches of Christ should be seen in an effort to transcend both ‘your experience’ and ‘your experience’ by a radical turn to the eschatological presence of the Holy Spirit, who sets a limit over against all of our experiencing of God in the common life of the pre-modern, modern and postmodern world, for Christ is the same yesterday, today, and forever (Heb 13:8).

Yours,

Raymond Carr

[1] A common statement said by many preachers among the African American Churches of Christ.

[2] A common doctrinal supposition often preached among the African American Churches of Christ.

[3] A conversation with a seasoned Evangelist preacher within the African American churches of Christ during the Southwestern Christian College lectureship in the year of 2009.

[4] This is a paraphrase quote from Associate Dean of the Graduate School of Theology department at Abilene Christian University, Dr. Mark Hamilton.

[5] Matthew 25:41-46 (New Revised Standard Version).

[6] Matthew 28:19 – Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (New Revised Standard Version).

[7] Acts 2:38 – Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit (New Revised Standard Version).

[8] Matthew 16:18 – And I tell you, you are Peter, and on this rockI will build my church, and the gates of Hades will not prevail against it (New Revised Standard Version).

[9]Mark 9:38-41 (New Revised Standard Version).

[10]Mark 9:41 (New Revised Standard Version).

[11]Kolodiejchuk, Brain, Mother Teresa: Come be my Light (New York: Doubleday, 2007), pg. 39-40.

[12]Ibid, pg. 43.

[13] John 13:35 – “By this all men will know that you are My disciples, if you have love for one another.” (New American Standard Bible).

[14]Ibid, pg. 43.

[15]Ezekiel 37:1-4 (NRSV)

[16] Ecclesia sancta catholica (holy Christian people) signifies that the church is designated as the church in a theological continuity understood as an event, rather than merely a historical understanding.

[17] David Tracy, Plurality and Ambiguity: Hermeneutics, Religion Hope, 67.

[18] See Richard T. Hughes, Reviving the Ancient Faith, 48.

ConEd Final Paper

Posted on February 28, 2013 by Steven Brice

Field Education Final Paper

“Barefoot”

By: Steven Brice

BIBM 629 Field Education

Professor Tim Sensing

August 2^nd, 2012

Introduction

In the west side of Texas, Southern Hills church of Christ is a large congregation located in Abilene. The Southern Hills congregation has been a church that has had a heart for God and His creation. The Southern Hills church strives to be Christ in the lives of those who are Christ-less. One of the ways the Southern Hills church have strived to accomplish this task is by applying the principles and concepts of a book entitled Barefoot Church. This ministry is led and directed by Vann Conwell. Brandon Hatmaker who is the pastor of the Austin New Church, co-founder of Restore Austin, and a missional strategist with Missio in Austin, Texas, wrote this book. In this volume, Hatmaker reminds the church of its history in being a church that is focused on the “least of these”. This volume challenges the church to reevaluate their life in the Kingdom, and to truly ask if we (the church) are living the Kingdom life as Jesus would want us to live. He then calls the church to go back to living among the world, and not be isolated from the world. The Barefoot church is not about a new ministry fad or a church growth quick scheme, but it is about being the good news in a bad situation. Brandon writes in his book, “We’re not going to end poverty, hunger, or homelessness through a single act of mercy, but we can offer temporary relief. For a moment we can become good news to someone in need of some good news.”[1] The Southern Hills church desires to answer this call by challenging Christians within the congregation to be a part of this ministry.

Every Wednesday evening, those who are interested in this ministry are going to devote at least an hour in the neighborhoods, non-profit organizations, or any place else. Under the direction of Vann, a few others and I will pray and brainstorm before every Wednesday evening experience to prepare and create opportunities for those who would be a part of this ministry. We expect to experience what it means to be the church outside the church building.

This ministry desires its participants to be indwelled and immersed in the world of Abilene, to listen to the voices within this context, and to see how the gospel story is told, shared, and enacted within this context. Therefore, I desire to see how the Barefoot church concept can be implemented in Abilene. The question this project seeks to answer is “how does this concept (Barefoot church) empower and encourage Kingdom citizens to live their lives among Abilene residents?” Does this ministry give an answer to the ongoing struggle for the church to be the church outside the walls of its building?

Literature Review

The church is in a constant struggle with leaving the comfort of their pews, to being the church that is in a naked, cold, and sinful world. There is a constant battle between the church and the world. There are necessary and unnecessary tensions between the church and the world. It is necessary for the church and the world to have tension because of the differences they hold with spiritual and moral standards. The tension, between the two becomes unnecessary when the church isolates itself from the world, and the world assumes that the church has neglected them. Throughout history, the church has been evolving and going through some painful growth. It is moments like these where the church will have to experience another cycle of growth. This growth isn’t easy because it leads Kingdom Citizens away from their comfort zone, to a place where disciples are fully immersed into the world of people, so that God will be glorified and the body of Christ can be a blessing to all people. Nevertheless, this is what Christianity is all about. Therefore, the writer argues that if the Kingdom Citizens are going to fully live their lives in the world, they must understand that this is extremely difficult.

Serving the Least of These

Kingdom Citizens (the church) have not been placed in a position of salvation so that they can only dwell within their salvation, but to also be a blessing to others. One of the greatest commandments of Jesus has been overlooked and put aside by the church. Brandon Hatmaker argues that Christians should be able to prove that they love God. He illustrates the conversation Jesus had with Peter after the resurrection. When Jesus saw His disciples by the sea, He called Peter and asked him three questions.[2] All of which were the same. Afterwards, Jesus gave Peter a commandment as a result of Peter’s response. In discussing the call and response of Christians, Hatmaker writes “the way to prove our love to him is to take care of others.”[3]

Hatmaker makes is very clear that this isn’t about a new church growth gimmick or any other popular title, but “it’s about serving the least and your neighbor.” [4] Hatmaker’s conviction and passion is seen throughout his writing concerning the least of these. Throughout his writing, his focus is on creating awareness that there is a call for Christians to be Christ to those who are Christ-less. His passion brings to remembrance the Story of the Good Samaritan. One moment in Jesus life, a lawyer decided to test Jesus by asking Him what can one do to inherit eternal life. Jesus responded with a question, which led the lawyer to quote the greatest command: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.”[5] Just like the lawyer, these words have been memorized, quoted, used in music, and in poetry, yet there is still something missing. The realities of these words contain much difficulty for anyone to practice.

After the lawyer’s inquiry about his neighbor, Jesus shares with him a story concerning a man who was walking alone on a long journey. In addition to him being alone on a long journey, he was stripped of his clothes, and beaten by robbers. The picture that Jesus paints in this story isn’t an old ancient story, but it is the story of many people living in the world today. First, the man was alone on a long journey. In a world that contains billions upon billions of people, there are many who are walking through life alone. Secondly, Jesus says the robbers stripped the man of his clothes. This means that this person was naked and exposed. These robbers weren’t only interested in robbing him, but they wanted to embarrass this individual. This man was left alone to deal with the shame. Lastly, Jesus says that these robbers had beaten this man to the point where he was almost dying. These robbers used their very own hands and feet to physically beat this man to where he was bruised; to where blood was drawn; to where he was physically unable to help himself. As a result of this event, religious leaders didn’t offer any help.

This call is about loving people to the point where one is willing to bear the embarrassment and shame, embrace someone else’s blood upon themselves, carefully bandage the wounds of the oppressed, and sacrifice everything so that someone may have shelter. It is a story that calls disciples to be like the Good Samaritan – one who exemplified Christ. As dramatic as this story that Christ shared may be, the essence of this story is similar to the stories of many in the world today. The church must answer the call of those who are crying out on the road “from Jerusalem to Jericho.”[6]

The Mission of God

The meanings and application of the Good Samaritan has been told in many different ways throughout the Biblical text. Stories in the Bible like the Good Samaritan are examples of what God wants His people to do. As stated before, God desires His people to be a blessing to world. Another example that makes a contribution to this discussion, is Christopher Wright’s perspective concerning God’s calling and mission for Abraham, and how it relates to disciples today. In the book of Genesis, after stories upon stories (Genesis chapters 3-11) of a world that has been contaminated with sin, God, in chapter 12 calls Abram to leave his present location and to live a life of faithful obedience to Him. According to Wright, it is from the beginning of Abram’s calling, where the entire mission of God was for this nation. Abram’s (Abraham) family is to become a blessing to all people. In reflecting on the stories of the Old Testament, Wright states as it relates to Abraham:

“But binding them all together is the grand narrative of God’s mission, ever since Abraham, to bring blessing to the nations through this people whom he has called to be his special possession. This is not just any story, it is the story, providing Israelites with their fundamental world view, and providing Christians also with theirs.[7]”

The continuation of the promise of God for a blessed people being a blessing to other nations lies within the hands of the church. Those who have been baptized into Christ are a part of the one body of Christ, which makes them descendants of Abraham and heir to the promise.[8] The church is blessed whether they desire to embrace it or not, and the church is blessed to be a blessing to others whether they desire to or not.

The difficulty about the story of the Good Samaritan is the call to dive into the messiness of people. The difficulty about the story of Abraham is the call to walk around listening to God’s voice with faith. Kingdom citizens must understand that the call to fully live their lives in this sinful world requires one to walk into the unknown, but have faith in the God who knows what is the unknown is all about. Kingdom citizens must understand that this call requires them to pause on their personal journey to attend to the call of God that is designed to be a blessing to all nations.

Methodology

Vann Conwell, one of the Ministers of the Southern Hills Church in Abilene, Texas has had a passion to answer the call to be the church outside the walls of the church building. He wrestled with how Kingdom citizens can have more of a presence in the world than a presence inside the building. After hearing and reading about the Barefoot Church book, he shared his thoughts with a few others who voiced their passion to be more of a presence and empowerment in the world. Vann then opened the opportunity for me to partner with him and the group concerning this endeavor. Before the opportunity arose, I had a burden in my heart concerning my role in their world. For so long, I have kept my talents and skills within the confinements of the church building. I asked God to open doors for me to experience Christianity outside the walls of the church. The Barefoot church opportunity appeared to be an answered prayer.

I willingly walked into the Barefoot church opportunity. I participated in the committee, which met to preplan the different events that would occur on Wednesdays. I spearheaded a Wednesday event that was geared towards encouraging the participants to step out of their comfort zone. I encouraged the members to work around the neighborhoods that surrounded the downtown area. I encouraged them to walk the neighborhoods that were occupied with the lower class citizens. Parents, youth, young adults, and seasoned Christians participated in this event. There was no agenda’s or manuals for them to look over or follow, because I wanted the evening to present itself the way it would. As a result, many saw a different world. For so long, many have driven by these run down neighborhoods, but have never thought to realize that God’s creation occupies these places.

Events such as walking around an unknown neighborhood, and other events that were presented for the participants have caused a great awareness in the lives of those who participated. A small group of Christians from the Southern Hills Church decided to leave the traditional Bible study routine to intentionally be in the world every Wednesday in Abilene, so that they can see the need for the gospel to be present in the world. This has ignited a passion within the hearts of these Christians to be Christ outside the walls of the church building. There is a recognition that this task isn’t easy, yet there is an understanding that this attitude and movement will cause an individual to be uncomfortable. In the midst of the fact that one may be uncomfortable, the calling to love the least of these and to walk according to God’s calling by faith is preeminent over one’s convenience.

Theological Reflection

The Barefoot church ministry at Southern Hills has done much good to those who participated. The Barefoot church ministry has provided an opportunity for a group of believers to experience Kingdom life outside the walls of the church. Whitehead references a ministry like this as the communal method. This method provides a “strategy by which Christian gatherings can face the challenges in their surrounding cultures, and come to an agreement of how to witness to their faith here and now.”[9] One of the remarkable aspects of this ministry was that even though there were some sensitive and uncomfortable moments, the journey through the moments was experienced within community. For example, when the group agreed to walk around the neighborhoods, it provided some awareness as to the fact that there are human beings living in poor conditions. This sparked a desire for some to become more in tuned with what is happening around them and to find ways to help. The feedback of being shocked and frightened yet having the heart to want to do something was a result of the group experiencing events such as these in community.

This ministry has provided a raw and transparent perspective as to the reality of what Christ is calling all Christians to be a part of. Whitehead calls this the performable method, which encourages Christians to experience pastoral moments of reflection. According to Whitehead, this performable method is “a style of discernment that is simple and straightforward enough to lead our reflections towards practical action.”[10] As a result of the different encounters that the group experienced, there is no doubt that there wasn’t a sense of conviction. The understanding that people are literally struggling while Christians are comfortable and stagnant within their Christian walls provides conviction.

When I reflect on my personal journey through this ministry several passages convicts me of my perspective on ministry. This journey helps me to reflect on passages like Matthew 25 and Galatians 6. Yet, the story of the Good Samaritan was a story that was a constant foundation for my journey. The story of the Good Samaritan was a conversation partner with my attempt to apply the performable method. My meditations through the story and the reality that many lonely, naked, and beaten individuals are in the world caused me to truly evaluate what ministry is all about. For so long, I have been surrounded by the fame and flashiness of ministry, but as a result of meditating and dialoging with myself and partners, I am growing to understand that ministry isn’t about fame or flashiness. Although, I had some type of understand of this, to truly come face to face with this reality created a greater sense of awareness.

Conclusion

Although this exercise was motivated by academic demands, this opportunity was divinely orchestrated for my personal growth and development. My journey with the Barefoot Church ministry has given me a strong conviction that the church must be present in the world, and not stagnant within the comfort of their sacred walls. This assignment has provided an opportunity for me to study how a ministry can help provide for a need. This assignment has provoked me to have more critical lens to reading and studying a contextual ministry. As a result of studying a contextual ministry, it only left room for honesty and integrity to surface at the conclusion of the study. My reflections of this project have caused me to allow certain questions that I have intentionally hidden to resurface.

Studying a contextual setting opens the door for someone to see the crux of the matter. Studying a contextual setting affords someone to see the beauty and the messiness that is within a context. Taking the time to investigate a context gives an individual and the observant an indication that the observer truly cares. When the observant senses that the observer cares, the observant gives the observer permission to enter into their life and live with them.

Works Cited

Hatmaker, Brandon, Barefoot Church: Serving the Least in a Consumer Culture. Grand Rapids: Zondervan, 2011.
Whitehead, Evelyn, and Whitehead, James, Method in Ministry: Theological Reflection and Christians Ministry. Lanham: Sheed & Ward, 1995.
Wright, Christopher, Mission of God. Downer Grove: InterVarsity, 2006.

[1] Hatmaker, Brandon, Barefoot Church: Serving the Least in a Consumer Culture (Grand Rapids: Zondervan, 2011), pg. 28.

[2] Jesus asked Peter “Do you love me?” John 21:15,16,17 (New American Standard Bible).

[3] Hatmaker, Brandon, Barefoot Church: Serving the Least in a Consumer Culture (Grand Rapids: Zondervan, 2011), pg. 37.

[4] Hatmaker, Brandon, Barefoot Church: Serving the Least in a Consumer Culture (Grand Rapids: Zondervan, 2011), pg. 26.

[5] Luke 10:27 (New American Standard Bible).

[6] Jesus said “A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped and beat him, and went away leaving him half dead.” Luke 10:30 (New American Standard Bible).

[7]Wright, Christopher, Mission of God (Downer Grove: InterVarsity, 2006), pg. 353.

[8] Paul writes “For all of you who were baptized into Christ have clothes yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.” Galatians 3:27-29 (New American Standard Bible).

[9] Whitehead, Evelyn, and Whitehead, James, Method in Ministry: Theological Reflection and Christians Ministry (Lanham: Sheed & Ward, 1995), pg. 3.

[10] Ibid.

ConEd Reflections

Posted on February 28, 2013 by Steven Brice

At the request of Steven Brice, I am providing you with this brief written reflection
based on my observations of his ministry work in support of his field education
class.

In a word, Steven's ministry work was outstanding. In support of Southern
Hills' 2012 congregational emphasis, Outside The Walls, that centered on
encouraging people to consider ways in which they might be Jesus to people
in the Abilene community, Steven determined to support a Wednesday night
hands-on learning experience we called Barefoot Church. Steven went about
this task with passion and focus. Steven participated alongside me, and a
larger facilitation team, in the development of a syllabus for Barefoot Church.
Additionally, Steven had responsibility for serving as the lead facilitator for one of
our Barefoot Church that involved a prayer walk through the community around
Abilene’s Civic Center.

Once he had been provided his assignment by the larger Barefoot Church
facilitation team, Steven thoughtfully assessed various possibilities and brought
forward a well-crafted plan that we incorporated into the syllabus. Each step in
his process was thoroughly and thoughtfully carried out.

I consider it to have been both a privilege and blessing to have had the
opportunity to supervise Steven's field education experience. He is a gifted
minister, and I highly commend to you her work in his field education experience.

Sincerely,
Vann Conwell

Minister, Southern Hills Church of Christ

Curriculum Vitae

Posted on February 28, 2013 by Steven Brice

April 2013

Personal Steven J. Brice McKinzie Hall 122 McGlothlin Campus Center ACU BOX 28147 Abilene, Texas 79699

Age: 24

Wife: Regina

Education

Abilene Christian University (M.Div) 2014 Major Areas: Missions

Amberton University (M.S) 2013 Major: Christian Counseling

Southwestern Christian Counseling (B.S) 2010 Major: Religious Studies

Ministry Experience

Youth Minister, Cedar Crest Church of Christ, Dallas, Texas 2008-2010

Ministerial Intern, Crenshaw Church of Christ, Los Angeles, California 2010-2010

Ministerial Intern, Cedar Hill Church of Christ, Cedar Hill, Texas 2010-2011

Awards and Honors

SwCC National Dinner Day Scholarship Recipient (Fall 2006-2008)

Freshmen Class Chaplin (2006-2007)

Circle K (Kiwansis) International member (2006-2008)

Southwestern Christian College Chorus member (2006-2008)

SouthwesternChristianCollegeChorus Chaplin (2007-2009)

Three time recipient of the J.S Winston Sound Doctrine Scholarship (2007-2010)

Two time recipient of the Walter Woodard Memorial Scholarship (2008 & 2009)

Two time recipient of the Melvin Lee Chappell Memorial Scholarship (2008 & 2009)

TAU PHI KAPPA Ministerial Fraternity (2009-Present)

Carroll Pitts Jr. Ministerial Scholarship Recipient (2009)

Anna Murphy Scholarship Recipient (2009)

Two time C.C. Locke Scholarship Recipient (2009 & 2010)

Two time Student Support Service Scholarship Recipient (2009 & 2010)

Pathways Project #1 (Junior Year)

Posted on April 23, 2012 by Steven Brice

Philippians: What is the Occasion?

By: Steven Brice

BIBL 620 Advanced Introduction to the New Testament

Professor James Thompson

April 23^rd, 2012

Philippians: What is the Occasion?

The book of Philippians distinguishes itself within the biblical canon as a letter that is abundant with positives. This document overflows with joy, encouragement, and empowerment. Throughout this letter, the writer reveals traits of friendship, love, and appreciation toward his intended readers. In fact, the letter begins with a common salutation (Philippians 1:1-2) and makes a transition to a segment of appreciation and joy for the partnership experienced in the gospel. The writer writes “I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now”[1] These verses give an indication that a mutual friendship exists between the two parties. Mary Getty adds to this perspective by stating, “These verses are rich in the beautiful thoughts typical of Philippians. Thanksgiving, joy, solidarity of community in the gospel: these are ideas that reverberate throughout the epistle. Paul’s friends in Philippi give him cause for thanks.”[2] The opening of this letter sets the pace for the joy, encouragement, and empowerment that the author will continue to unpack throughout the letter.

It is the intention of this document to explore and add to the conversation of the purpose/occasion for the letter written to the Philippians and will explore a case study of the North side Church of Christ, making some critical analysis as well as make potential and relevant application. In an attempt to discover the occasion of this letter, this document will explore the historical context, literary function, and the theological implications. This will lead to a concise awareness of the purpose to the letter to the Philippians. Paul in addition to expressing thanksgiving for the Philippians acts of friendship towards him, desired to exhort the Philippians to unity.

The Historical Context

The Authorship

Date & Place of Writing

The Church in Philippi

Literary Form

Letter of Friendship

From the beginning of the letter, there are traces of an intimate relationship between Paul and the Philippians. Paul states “I thank my God in all my remembrance of you, always offering prayer with joy in my every prayer for you all, in view of your participation in the gospel from the first day until now.”[17] Here Paul states the fact that the Philippians collaborated and co-labored with him in the spreading of the good news of Christ. In the same chapter, Paul gives them updates concerning his circumstances. In addition, in chapter 4, Paul acknowledges the fact they were concerned about his condition. As mentioned before, this letter has a different tone than any other letter Paul wrote within the biblical canon. In discussing the uniqueness of this letter, one writer states

Throughout the letter, Paul makes an ardent on unity. In chapter 1, Paul encourages the Philippians to live life in such a way that it reflects the gospel of Christ. After sharing with his friends an update on his life, and his feedback on those who preach the gospel with the wrong motives, Paul encourages his friends to be good faithful stewards of the gospel. He says “only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel…”[19] From this impetus, Paul exhorts them to be of the same minds reminding them of the blessings they have in Christ Jesus which should lead them to humble themselves to one another.[20] Afterwards, Paul paints the perfect picture of the humility by focusing their attention on the humility of Christ. In chapter 4, Paul transitions from a general and broad approach and begins using a more personal approach to to exhort them towards unity. Paul states, “I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggles beside me the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.”[21]

The Christ Hymn

The mind of Christ was a tradition that Paul’s audience knew very well. One writer in pointing out the stylistic form of the hymn writes, “the linguistic and stylistic evidence goes to show that the hymn was both pre-Pauline and a product of a Jewish-Christian community. There are features which make it likely that is was composed first in a Semitic tongue and later translated into Greek.”[23] The first half of the hymn (2:6-8) tells the story of Christ’s incarnation, his denial of self and power, him becoming a slave in human form, him being humiliated, his obedience to God by way of dying a death on the cross. The second half of the hymn (2:9-11) explores the exaltation of Christ because of his humility. He discusses Christ name being above all over names and the universal recognition of his Lordship. Martin gives the indication that the hymn had a Semitic origin by focusing on the arrangement of the hymn having sections of threes. He writes

Rejoice

Occasion and Purpose

William Hendriksen on the other hand examines the background of the epistle. Hendriksen first considers Epaphroditus and the Philippians gift. Paul was very grateful for the gift the Philippians had sent him. Then, Hendriksen makes some assumptions that upon receiving the gift, Epaphroditus gave an update to Paul concerning the Philippians. He states “Epaphroditus must also have brought a Report about conditions that prevailed in the Christian community which he had left.”[28] Next, according to Hendriksen, the Philippians church was concerned about Paul’s condition. Paul was in prison for preaching the gospel; therefore they wanted to make sure they received updates concerning his well-being so that, perhaps they could meet his needs. Finally, the church might have been concerned about Epaphroditus health since they have heard about him being very ill.

In considering the background of Philippians, Hendriksen shares four purposes for this letter. First, Hendriksen argues that Paul wrote this letter to express his thanksgiving to the Philippians. The Philippians expressed their love to Paul by seeking to provide for some of his physical needs. Secondly, Paul desired to provide spiritual guidance. Some opponents to the gospel and division of the Philippians needed addressed. Paul focused on these issues with confidence that his friends would embrace them. Third, Paul desired to fill the hearts and mind of the Philippians with the spirit of joy. Throughout the entire letter, Paul exhorts them to have joy and he even places himself as an example of someone who has joy. Finally, Paul wanted to prepare the Philippians for the arrival of Epaphroditus. The Philippians sent Epaphroditus to send gifts to Paul and because of his courageous work, he deserved a homecoming from the Philippians.

When considering the historical context and the literary form, Paul has several agenda’s in writing this letter. It is emphatically true that Paul desires to share with his friends his current condition, exhort them to rejoice, and be on guard for the dogs that are in Philippi. Paul has however, a specific focus and intention for writing to his friends. Paul’s focus is to exhort Euodia and Syntyche to live in harmony. Throughout the letter, Paul makes general statements concerning his opponents (chapter 1), the need to be of the same mind (chapter 2), and the dogs (chapter 3). However in chapter 4, Paul not only exhorts the sisters to live in harmony, but ask the church to help these women as they have struggled with Paul in the work of the gospel. Although the length of Paul’s exhortation to these sisters is relatively short, Paul had confidence that the letter itself would be enough for them to embrace his commands. For Paul to mention these two women in a letter addressed to bishops, deacons, and members of Philippi[30] adds to the seriousness of this letter exhortation to unity. Therefore, in addition to writing to express thanksgiving to the church for their generosity, Paul had a strong desire to exhort his friends to unity in Christ Jesus.

Theological Implications

To help give a practical perspective on the idea of Christ being the center of Christian unity, let us use the Northside Church of Christ as an example.

Northside Church of Christ

The Northside Church of Christ is a church that resides in suburban North Carolina. Long-time members who have labored in the church many years comprise the majority of this eldership-led church. The church is located twenty miles from a growing metropolitan city named Charlotte. With many changes occurring surrounding the church, the Elders decided to hire a new pulpit minister by the name of John. John’s job as the new pulpit minister was to oversee the growth of the church through preaching and new members outreach. Within the case story, John appears as 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, observed the world surrounding the church. It appears that John has studied the community and glimpsed what the community will look like in the future. John, who the eldership 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, a leader 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 ministers of Christ who live and work in the Kingdom of God. Witnessing the life of God in the Kingdom then invites the called and commissioned to serve as ambassadors and servants of Christ to accomplish the work of God in community. Therefore, John decided to hire additional individuals to collaborate with him as he helped 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, and because of the additional staff, the worship, demographics, and attitude of the congregation began to change.

In conclusion, If Paul we were to write “the letter to the Philippians”, Paul might have removed some of the soft tone words he used within the original letter and utilized a stronger tone to exhort the entire church to embrace the Christ hymn. The members of the Northside church must realize that their interest is secondary to not only what others may desire but also to the will and work of God. It appeared that their desires were so strong that over-shadowed the story of Christ in that he died for all so that all might receive salvation. The occasion and purpose of this letter would serve as a disciplinary tool for this church. Paul’s desire for the church to embrace the same mind is based on the Christ hymn. The unity among the Northside church and the acceptance of all men with different personalities and preferences must be predicated on the Christ hymn.

Bibliography

Bahr, G. J. (1968). Subscriptions in the Pauline letters. Journal Of Biblical Literature, 87(1).

Fee, Gordon, Paul’s Letter to the Philippians. Grand Rapids: William B. Eerdmans, 1995.

Fitzgerald, John T. “Place and Date of Composition.”Page 322 in Philippians, Epistle to the. Vol. 5 of The

Anchor Bible Dictionary. Edited by David Noel Freedman. New York: Doubleday, 1992.

Garland, David E., Longman, Tremper, The Expositors Bible Commentary Vol. 12. Grand Rapids:

Zondervan, 2006.

Getty, Mary, Philippians and Philemon, Wilmington, 1980.

Hawthorne, Gerald F., & Martin, Ralph P. “Authorship.” Word Biblical Commentary: Philippians. Vol 43.

Nashville: Thomas Nelson, 2004.

Hendrikson, William, New Testament Commentary: Galatians, Ephesians, Philippians, Colossians, and

Philemon. Grand Rapids: Baker Academic, 1962.

Hendrikson, William, New Testament Commentary: John, Vol 2. Grand Rapids: Baker Academic, 1983.

Johnson, Luke, The Writings of the New Testament: An Interpretation, 3^Rd Ed. Minneapolis: Fortress,

2010.

Martin, Ralph P. The Hymn of Christ: Philippians2:5-11 in Recent Interpretation & in the setting of Early

Christian Worship. Downer Grove: InterVarsity, 1997.

O’Brien, Peter, The Epistle to the Philippians: A Commentary on the Greek Text. Grand Rapids: Wm.B.

Eerdmans, 1991.

Reed, Jeffrey T. 1996. “Philippians 3:1 and the Epistolary Hesitation Formulas: The Literary Integrity of

Philippians, Again.” Journal Of Biblical Literature 115, no. 1: 63. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 20, 2012).

Robertson, Archibald. Paul’s Joy in Christ. Nashville: Broadman, 1960.

Saunders, Stanley P. “Christian Friendship and the story of Jesus Christ” Page 504 in vol. 4 of The New

Interpreters Dictionary of the Bible. Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.

Witherington, Ben, Friendship and Finances in Philippi: The Letter of Paul to the Philippians. Valley Forge:

Trinity, 1994.

[1] Philippians 1:3-5 (The New Revised Standard).

[2] Getty, Mary, Philippians and Philemon, Wilmington, 1980), pg. 10.

[3] Philippians 1:1 (The New Revised Standard).

[4] Bahr, G. J. (1968). Subscriptions in the Pauline letters. Journal Of Biblical Literature, 87(1), 38.

[5] Philippians 1:12-13 (The New Revised Standard).

[6] Hawthorne, Gerald F., & Martin, Ralph P. “Authorship.” Word Biblical Commentary: Philippians. Vol 43 (Nashville: Thomas Nelson, 2004), pg. xxix.

[7] Philippians 1:12-13 (The New Revised Standard).

[9] Fitzgerald, John T. “Place and Date of Composition.”Page 322 in Philippians, Epistle to the. Vol. 5 of The Anchor Bible Dictionary. Edited by David Noel Freedman. New York: Doubleday, 1992.

[10] Acts 23:33 (New Revised Standard Version).

[12] Garland, David E., Longman, Tremper, The Expositors Bible Commentary Vol. 12 (Grand Rapids: Zondervan, 2006), pg. 179.

[14] Acts 16:12 – “And from there to Philippi, which is a leading city of the district of Macedonia and a Roman Colony” (New Revised Standard Version).

[15] Hendrikson, William, New Testament Commentary: John, Vol 2 (Grand Rapids: Baker Academic, 1983) pg, 332-323.

[16] Acts 16:17 (New Revised Standard Version).

[17] Philippians 1:3-5 (New American Standard Bible).

[18] Saunders, Stanley P. “Christian Friendship and the story of Jesus Christ” Page 504 in vol. 4 of The New Interpreters Dictionary of the Bible. Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.

[19] Philippians 1:27 (New Revised Standard Bible).

[21] Philippians 4:2-3 (New Revised Standard Bible).

[22] Witherington, Ben, Friendship and Finances in Philippi: The Letter of Paul to the Philippians (Valley Forge: Trinity, 1994), pg. 104.

[23] Martin, Ralph P. The Hymn of Christ: Philippians2:5-11 in Recent Interpretation & in the setting of Early Christian Worship (Downer Grove: InterVarsity, 1997), pg. 27.

[24] Ralph Martin, A Hymn of Christ, 40.

[25] Robertson, Archibald. Paul’s Joy in Christ (Nashville: Broadman, 1960), pg. 88.

[26] Fee, Gordon, Paul’s Letter to the Philippians (Grand Rapids: William B. Eerdmans, 1995), pg. 39.

[27] Gordon Fee, Paul’s Letter to the Philippians, 39.

[28] Hendrikson, William, New Testament Commentary: Galatians, Ephesians, Philippians, Colossians, and Philemon, (Grand Rapids: Baker Academic, 1962) pg, 18.

[29] O’Brien, Peter, The Epistle to the Philippians: A Commentary on the Greek Text (Grand Rapids: Wm.B. Eerdmans, 1991), pg. 38.

[30] Philippians 1:1 – “Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons.” (New Revised Standard Version).

[31] Johnson, Luke, The Writings of the New Testament: An Interpretation, 3^Rd Ed. (Minneapolis: Fortress, 2010), pg. 334.

Case Brief (Revised)

Posted on December 9, 2011 by Steven Brice

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 church is located twenty miles from a growing metropolitan city named Charlotte. With many changes occurring surrounding the church, the Elders decided to hire a new pulpit minister by the name of John.

John’s job as the new pulpit minister was to oversee the growth of the church through
preaching and new members outreach. 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 understand 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 ministers 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 helped 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 group 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 intentionally stagnated 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 were 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 uneasy 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 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 irrelevant in a growing community 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

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 a new teaching, a new law, and a new way of living that over shadowed the old teachings, the old law, 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 writing of the New Testament, Paul would combat and confront these teachings by reminded 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 one is; 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 to embrace a new customs to maintain the 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. To love all men and be in fellowship with all men has become a common crisis in congregations that are looking into change. 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 appears to be about the ministry of reconciliation. God invites and even
commands for those who have been reconciled to be work within 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 does not discriminate with age, nationality, or color.

Churches that believe in the Gospel of Christ must realize that the goodness 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 all kinds 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 led 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 Gods 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 through vision. 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 on two different spiritual trails, John must not allow the frustrations of the congregation 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

The Holy Bible (New Revised Standard Version & New American Standard Bible).
Elmer, Duane, Cross-Cultural Conflict: Building Relationships for Effective Ministry. Illinois: Downers Grove, 1993.
Gaede, S., Belonging. Grand Rapids: Zondervan, 1985.
Kehrein, Glen and Washington, Raleigh, Breaking Down Walls: A Model for
Reconciliation in an Age of Racial Strife. Chicago: Moody, 1993.
Rendle, Gilbert, Leading Change in the Congregation: Spiritual and Organizational Tools for Leaders. Herndon: The Alban Institute, 1998.
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.
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.

Ethnography Excercise #2

Posted on December 2, 2011 by Steven Brice

Description

Setting

Sunday, November 13^th, 2011 I preached at the Southern Hills church of Christ Sundown service here in Abilene. The worship service was in a chapel room with about fifty individuals. The pulpit minister who invited me to speak was present along with a few of the elders of the church. The environment was a more intimate and relational other than the environment in the bigger auditorium. Within the larger auditorium where the church worships in the morning, one can easily be lost in the crowd.

The Action

Due to the fact the demographics of those in the audience were seasoned, the song selections were more traditional. Occasionally, the worship leader invited us to stand while praising God in songs. There seems to be no physical expressions from the members. While preaching, the audience was completely silent; however facial expressions of smiles and head nods informed me that they understand and agreed with the message.

The Speech

The worship service was led by the men and some of the elders of the church. The elders had more of the leading roles within the worship service. During the welcome, various prayers, song service, and shepherd’s prayers an Elder repeatedly made reference to the theme of my message: hope. As the audience were preparing and expecting a message that focused on hope, every man that lead in an aspect of worship made reference to the hope that we have in Christ.

Reflection

As I reflected on my visit to the Southern Hills church of Christ, I notice that the church seeks to invite everyone to experience life in Christ. Whether one is theologically conservative or liberal and whether one is a regular church member or is unchurched, Southern Hills opens their arms to everyone. As a part of their mission statement, Southern Hills seeks to be God front porch. They seek to invite all to be a part of God work in the world. The small group that met at the Sundown service opened their arms to me and invited me to be a part of their family. They invited me to experience life with them. Being away from home, I appreciated their open gesture because it gave me an awareness that Abilene can truly be a “home away from home.”

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Ethnography Excercise #2