Friday, 29 September 2006

Theology for beginners (17): Church

Summary: The Christian community is united as it gathers around the risen Lord and participates in his life; and the life of the community is expressed in the plurality of the Spirit’s gifts.

The Christian community is gathered by the Spirit around the risen Lord. Through the Spirit, the community lives by its participation in the risen life of Jesus.

The community’s participation in the life of Jesus is enacted right from the start, in the bath of baptism. Here, through the power of the Spirit, an individual is plunged down into the depths, united with Jesus in his lowliness, before being raised up into the new life of Jesus’ resurrection. The Christian life begins with this dramatic enactment of participation in the life of Jesus.

As members of the Christian community gather together, they continue to enact their participation in Jesus’ life by speaking – by telling the story of Jesus as the community’s own story, as a story that narrates the truth and meaning of every person’s life. Such gospel-speaking stands at the heart of everything the community is and does – whenever the community gathers, it gathers in order to hear and to tell the story of Jesus.

The most concrete and most dramatic form of gospel-speaking is the eucharistic meal. In this simple meal of bread and wine, the community gives thanks to God and celebrates the death and resurrection of Jesus. This celebration is not only a memorial that looks back to the past – it is above all a participation in the life of Jesus, and thus a participation in the life of God’s kingdom which approaches from the future. It is through this meal that the community is concretely and physically gathered. As they eat from one loaf and drink from one cup, individual members of the community participate in Jesus himself, and so also in one another. Here, the whole dynamic life of the community is realised and expressed. Here, the community exists not merely as an assembled group of individuals, but as a single, coherent event of joyful fellowship.

Jesus himself had announced that God’s kingdom would be a great banquet, a meal of celebration at the end of history. And in each eucharistic meal, the community anticipates this final banquet, this ultimate celebration that awaits all creation as its goal and destiny. In the meal of the community, then, the world receives an anticipatory glimpse of the true meaning and context of all reality – a glimpse of the kingdom of God!

At particular times and in particular places, the community thus gathers together around the risen Jesus, celebrating his death and resurrection with thanksgiving. Wherever a particular congregation assembles in this way, the community as a whole is present. Particular congregations are not merely isolated parts of the whole community – rather, each congregation is itself the whole community gathering around Jesus through the Spirit in a particular location.

The Spirit who gathers the community is, of course, the same Spirit who is at work in all creation. And just as the Spirit brings forth difference and diversity in the created world, so too in the community the Spirit brings forth life in tremendous plurality and diversity. Such diversity is perhaps the most striking characteristic of the Christian community. And this should not be viewed as a threat to the community’s life or unity – rather, the unified life of the community consists precisely in its harmonious coherence-in-plurality, just as the unity God himself is a tri-unity, a unified plurality. The community is unified in its irreducible diversity and multiplicity. The Spirit makes the community one – not by eliminating differences and imposing uniformity, but by accentuating these differences even more sharply, in order to bring the community’s plurality together in joyful harmony, just as the different voices in a choir are gathered up into one harmonious sound.

The unity of the Christian community is thus the Spirit himself, the Spirit of life who indwells the whole community and each individual member as they gather around the one risen Lord. It is the unique power of the Spirit to be able to indwell all individuals without for a moment undermining any of their particularities or differences – indeed, it is through the indwelling of the Spirit that each person’s individuality is most fully realised.

Further, the Spirit is at work in the community as the giver of gifts. Each individual member of the community receives gifts from the Spirit, gifts which enable each member to serve the whole community and to carry out the community’s mission in the world. Such gifts are not merely natural abilities or talents. They are specific empowerments for self-giving service. Properly speaking, these gifts are not even distinct from the giver – for when the Spirit gives us his gifts, he is giving us himself as the life-giving power to love and to serve.

The gifts of the Spirit are the special characteristic of the entire life of the community within each particular congregation. The gifts are not reserved only for a special spiritual or clerical elite – all members of the community participate in these gifts, and the gifts themselves depend solely on the lordship of the risen and ascended Jesus, who freely distributes these gifts through the Spirit. Thus within the community, diverse forms of ministry and service all cohere together for the sake of the community’s single calling: to celebrate and communicate the reality of the risen Jesus, and thus to prepare all people everywhere for the coming of God’s kingdom.

The life of the community is expressed, then, in a rich plurality of gifts. And within each particular congregation, the Spirit gifts certain individual men or women with the ability to bring focus and harmony to the gifts of the whole community. Such persons are “ordained” by the community in correspondence to the Spirit’s gift. The role of the ordained person is not to exercise power or control over the community, but to exercise the humble service of hospitality – to ensure that all members of the congregation feel “at home” with themselves, with others, and with God. This hospitality means making room for each individual with his or her own distinct gifts. It means nurturing an environment of mutual giving and receiving, so that all members of the community can enjoy sharing their own gifts and benefiting from the gifts of others.

Above all, though, the role of the ordained person is to enact the hospitality of Jesus himself – by welcoming people into the community through baptism, by telling Jesus’ story as a story that includes each person, and by inviting all those who trust in Jesus to share in the eucharistic meal whenever the community is gathered. Through such hospitality, the ordained person also encourages all members of the community to engage in the mission of the risen Jesus: a mission of communicating the story of Jesus to the whole world, and of inviting all people everywhere to participate in the life of God’s coming kingdom.

Further reading

  • Anderson, Ray S. An Emergent Theology for Emerging Churches (Downers Grove: IVP, 2006).
  • Bonhoeffer, Dietrich. Sanctorum Communio (London: Collins, 1963), pp. 115-204.
  • Congar, Yves. I Believe in the Holy Spirit, Vol. 2 (London: Geoffrey Chapman, 1983), pp. 5-61.
  • Jenson, Robert W. Systematic Theology, Vol. 2 (Oxford: Oxford University Press, 1999), pp. 167-249.
  • Küng, Hans. The Church (London: Burns & Oates, 1967), pp. 150-241.
  • Moltmann, Jürgen. The Church in the Power of the Spirit (London: SCM, 1977), pp. 289-361.
  • Pannenberg, Wolfhart. Theology and the Kingdom of God (Philadelphia: Westminster, 1969), pp. 72-101.
  • Zizioulas, John. Being as Communion (Crestwood: St Vladimir’s Seminary Press, 1985).

8 Comments:

byron said...

Ah - this is where the Spirit's creational work is brought in - nice (see my comment on Spirit - though I'm still interested in the Spirit's role in the life, ministry and death of Jesus).

whenever the community gathers, it gathers in order to hear and to tell the story of Jesus
I loved this evangelical (with a small 'e') ground and focus to the gathering. I realise your position on the gospel ≠ Scripture (rightly so), but wondered if this post could be slightly improved by a brief explicit (though non-exclusive) mention of Scripture as the source and standard (canon) for the story of Jesus.

byron said...

Sorry to again be a little picky - I really am enjoying the series and think you're doing a great job at summarising reams of stuff into very accessible little bites (though bites worth chewing multiple times!).

Ben Myers said...

Hi Byron -- thanks for your comments. In an earlier post I talked about the Spirit's role in creation, and I also said a few things (though perhaps not enough?) about the Spirit in the posts on the ministry, death and resurrection of Jesus.

That's a good point about Scripture, too -- I had actually thought about including a few sentences on Scripture in this post, but in the end there just wasn't room! In any case, if I was going to say something about the role Scripture, this is probably the place where I'd want to do it -- and not in a separate "doctrine of Scripture"....

Ray Anderson said...

Ben: with regard to ordination as an act of the community whereby one is 'set apart' for special forms of ministry, I have always liked the emphasis on baptism as ordination into ministry with subsequent 'ordinations' related to tasks (occupations) based on one's baptism. "Baptism is the ordination into the apostolic, charismatic and sacrificial ministry of the church." "Encounter: Christ's Ministry Through His Whole Church and its Ministers." From, Encounter, Vol. 25, no. 1 (Winter, 1964), pp. 105-129, Reprinted in Theological Foundations for Ministry, Ray Anderson, Editor (Eerdmans,1979,1999), pp. 430-457.
In this article, the authors suggest that the term 'set apart' (aphorizein) can become a dangerous concept. To be 'set apart,' translated into Aramaic means, 'a Pharisee.' But, as Barth once said, "The call to worship is a temptation to idolatry," but that one should not avoid this danger!

churchpundit said...

I agree with Byron that the Word is somewhat conspicuous by its absence. Also, the community described seems to be very sacramental, i.e., you enter the community through baptism and maintain that unity through eucharist. It seems to slightly ring of circumcision replaced by baptism as the badge of membership, and table-fellowship replaced by eucharist as the manifestation of membership.

All in all, good article. I appreciate the way you boil things down to essentials. thus spoke churchpundit!

Ben Myers said...

Hi Churchpundit -- sorry if the Word seems too absent! Still, I hope it doesn't sound as though I'm arguing for an abstract sacramentalism. I'm really thinking of baptism and eucharist as Word-events, i.e., as enactments of the gospel of Jesus' death and resurrection.

Ray, I love your point here, and I think this is an excellent way of describing the relationship between ministry, ordination and baptism. And this helpfully illustrates the way in which all ministry should (in Karl Rahner's phrase) "grow up from below".

byron said...

Point taken re earlier comments - as this series comes out slowly, I haven't always kept earlier posts in mind. It will be great to be able to look over the completed set one day! Thanks Ben.

GoobyNelly said...

Wonderful post Ben. I enjoyed your point about the gift/role of hospitality for the ordained. As someone possibly seeking ordination, I'll have to keep that in mind.

Post a Comment

New book

Archive

Contact

Although I'm not always able to reply to all emails, please feel free to contact me.

Faith and Theology © 2008. Template by Dicas Blogger.

TOPO