Ephesians 4
The discussion of the gifts here resembles the previous two passages in that there is made reference to a body which is made up of different parts. Most significantly to note is that while the same word for “gift” is used as was used in I Corinthians 12, here Paul is using it to describe the “gifted men” as the actual gift.
Though different from the other passages it seems that we may still conclude that supernatural ability is not what is meant by gifting. Indeed, this is especially clear in this passage as the believers themselves are explicitly stated to be the gifts. Also of importance is the fact that this passage makes specific mention of unity in the body. This combined with the idea that each person who is given to the church is vital and necessary for the growth and building up of the entire body leads us to understand this passage as a discussion of the way in which the body functions in relationship to itself. This is accented by the understanding that all of these things occur in a spirit of love – which not coincidentally mirrors the I Corinthians 12 passage which is followed directly by a discussion on love. We can take from this then that the roles that each individual is to play should be done in community alongside of the other believers for the mutual edification of all in addition to the glorification of God. Again, such an understanding finds a focus on roles and functions within a community as opposed to a capacity or divine enablement for service.
Friday, November 14, 2008
Thursday, November 13, 2008
Re-orienting the "gifts": Part III
I Corinthians 12
The message of I Corinthians 12 is that every part of the body has a function. Paul includes a lengthy metaphor discussing the human body in order to illustrate this. The question for the Corinthian church then seems to be “What ministry do you have to contribute” instead of “What is your special ability”.
The word for “gifts” in verse 4 is a common usage that comes from the same word for “grace” and emphasizes “that which is given freely and generously.” In verse 5 Paul then mentions “varieties of ministries” which puts the focus on “the role or position of serving.” In verse 6 Paul mentions “varieties of effects.” This word for “effects” means “activities or deeds” and stresses “that which is done with possible focus on the energy or effort involved.” Lastly in verse 7 Paul speaks of the “manifestation of the Spirit” where this word “manifestation” means revelation and refers to something that is made known.
Each of these words are significant because Paul seems to be using them interchangeably in these texts to communicate the same ideas – ideas which he uses language regarding role and action, not power or supernatural capacity. Much like the Romans passage there seems to be significant evidence which would lead us to believe that the gifts being referred to are better understood as divinely given ministries to be performed as opposed to divinely imparted special abilities for ministry. It is the role that is highlighted, not the power or right to fulfill it even if divinely given. This accented by Paul’s statement that these manifestations are “for the common good” or the well being of the community as a whole.
The message of I Corinthians 12 is that every part of the body has a function. Paul includes a lengthy metaphor discussing the human body in order to illustrate this. The question for the Corinthian church then seems to be “What ministry do you have to contribute” instead of “What is your special ability”.
The word for “gifts” in verse 4 is a common usage that comes from the same word for “grace” and emphasizes “that which is given freely and generously.” In verse 5 Paul then mentions “varieties of ministries” which puts the focus on “the role or position of serving.” In verse 6 Paul mentions “varieties of effects.” This word for “effects” means “activities or deeds” and stresses “that which is done with possible focus on the energy or effort involved.” Lastly in verse 7 Paul speaks of the “manifestation of the Spirit” where this word “manifestation” means revelation and refers to something that is made known.
Each of these words are significant because Paul seems to be using them interchangeably in these texts to communicate the same ideas – ideas which he uses language regarding role and action, not power or supernatural capacity. Much like the Romans passage there seems to be significant evidence which would lead us to believe that the gifts being referred to are better understood as divinely given ministries to be performed as opposed to divinely imparted special abilities for ministry. It is the role that is highlighted, not the power or right to fulfill it even if divinely given. This accented by Paul’s statement that these manifestations are “for the common good” or the well being of the community as a whole.
Sunday, November 9, 2008
Re-orienting the "gifts": Part II
It is unmistakably apparent that the gifts were given to the early church to fulfill a specific purpose. Much of the evangelical community maintains that these same gifts were given not only for the establishment of the early church but also for the continuing maintenance of the church. It must be asked however what the true nature of the spiritual gifts were in the early church and then how they relate to the church today.
A Spiritual gift is commonly defined as “…divinely given capacities to perform useful functions for God, especially in the area of spiritual service.” The focus here seems to be on the divinely given supernatural ability or capacity though many follow Charles Ryrie in including natural talent within their definition. The gifts are then seen as a permanent part of the Holy Spirit’s new covenant ministry, though this point is often disputed. However this debate is an irrelevant one if we look to a different understanding of the spiritual gifts.
In this new understanding the spiritual gifts should not be viewed so much as a spectacular ability or a supernatural capacity but instead as a fulfillment of divinely designated function. This “functional” perspective comes after an examination and comparison of key texts concerning spiritual gifts.
Romans 12:3-8
The immediate context in which Paul discusses spiritual gifts in this passage is the manner in which believers are to operate in relation to one another; that is in harmony which is brought about by attitudes humility and “sound judgment.” The community of believers is here being viewed as a collective body in which each person is a different part. Paul makes a point of stating that just as we are all “one body in Christ” so we are also “individually members one of another.” The context would then lead us to believe that the gifts being discussed should be understood primarily as the functions or tasks that are to be executed.
The word “function” in verse four implies “sustained activity and/or responsibility”. This also suggests as does Paul’s metaphor of the body that each believer has a different responsibility, activity, or work to do. It is interesting to note that even in the listing of certain specific gifts Paul’s emphasis seems to be on the manner that these gifts are exercised or carried out which Paul says is according to the measure of grace that has been given to each individual.
A Spiritual gift is commonly defined as “…divinely given capacities to perform useful functions for God, especially in the area of spiritual service.” The focus here seems to be on the divinely given supernatural ability or capacity though many follow Charles Ryrie in including natural talent within their definition. The gifts are then seen as a permanent part of the Holy Spirit’s new covenant ministry, though this point is often disputed. However this debate is an irrelevant one if we look to a different understanding of the spiritual gifts.
In this new understanding the spiritual gifts should not be viewed so much as a spectacular ability or a supernatural capacity but instead as a fulfillment of divinely designated function. This “functional” perspective comes after an examination and comparison of key texts concerning spiritual gifts.
Romans 12:3-8
The immediate context in which Paul discusses spiritual gifts in this passage is the manner in which believers are to operate in relation to one another; that is in harmony which is brought about by attitudes humility and “sound judgment.” The community of believers is here being viewed as a collective body in which each person is a different part. Paul makes a point of stating that just as we are all “one body in Christ” so we are also “individually members one of another.” The context would then lead us to believe that the gifts being discussed should be understood primarily as the functions or tasks that are to be executed.
The word “function” in verse four implies “sustained activity and/or responsibility”. This also suggests as does Paul’s metaphor of the body that each believer has a different responsibility, activity, or work to do. It is interesting to note that even in the listing of certain specific gifts Paul’s emphasis seems to be on the manner that these gifts are exercised or carried out which Paul says is according to the measure of grace that has been given to each individual.
Monday, November 3, 2008
Re-orienting the "gifts": Part I
This commences part one of my reflections on the nature of what is often referred to as "spiritual giftings". I will begin by reviewing the nature and mission of the Church, so that we have a context in which to understand the "gifts".
Robert L. Saucy says that “The church is God’s assembly… It is a people called forth by God, incorporated into Christ, and indwelt by the Spirit.” Theologian Lewis Sperry Chafer considers this divinely called assembly as a “new order or class of humanity”. He furthers this understanding by noting that there is a visible expression of this “new order” where there exist any who convene together in the name of Christ and includes within that local gathering any ministry or service that they are involved in.
Within this context the church seems to be called for one purpose: “the glorification of the Father through the Son in the Holy Spirit." I believe that this glorification should be understood in a very specific way according to the manner in which it has been revealed to us - which that the whole of the Scriptures can be understood as an account of the Creator God revealing Himself to created man with the intention of His own glorification by means of cosmic redemption. It reveals that the God who created all and is in control of all wishes to establish with us, the dependant created creature, a lasting covenant – establishing with us a precedent for an understanding of ourselves in relation to God.
It is from this relationship that the human draws his entire existence (indeed, according to Colossians it is from this relationship that all of the cosmos draws its existence). In order to have a correct understanding of oneself and the world in which we live one must understand himself in light of humanity and his relationship to the Creator God. Then, understanding the broken nature of our relationship to that Creator God, we realize the importance of His covenant redemption. Which, upon entrance into the promise, by means of Christ’s sacrificial death, as established in His Holy Writ, provides for the human being a communal context in which to live, create, love, work and worship according to man’s reflection of the divine nature, and will one day result in the redemption of the whole cosmos as it is submitted to the supremacy of Christ, at which time God will deal justly with the forces of evil. The Church then is an outworking of this cosmic intervention of the Trinitarian God as is the mission of the church. In fact, theologian Jurgen Moltmann posits that mission does not come from the church but that the church is a result of Christ’s mission, and as a result functions as an extension of that mission. Thus the goal or mission of Christ/Holy Spirit is cosmic redemption of which the church is an integral part of in the present age. Further, as we function in the body of believers as an extension of Christ so also our role in the world can be seen as an extension of this divine mission. This would cast the work of the believer in a way that should be seen as the redemption of human civilization, which is understood as a collective term generally embodying the sum of human relationships but more specifically refers to culture; that is, the traditions, institutions, and communal structures that form the context in which our consciousness is aware of existence, interacts with reality, and interprets all experiences. Thus the goal of the church is the worship of God which happens as a result of the building up of the Christological community.
This view of the church, that is, understanding the church as a universal body of believers that is expressed locally with the ultimate purpose of worshiping and glorifying God will serve as the broad basis within which we inspect the more specific ministry roles and functions of what has come to be known as “spiritual gifting.”
Robert L. Saucy says that “The church is God’s assembly… It is a people called forth by God, incorporated into Christ, and indwelt by the Spirit.” Theologian Lewis Sperry Chafer considers this divinely called assembly as a “new order or class of humanity”. He furthers this understanding by noting that there is a visible expression of this “new order” where there exist any who convene together in the name of Christ and includes within that local gathering any ministry or service that they are involved in.
Within this context the church seems to be called for one purpose: “the glorification of the Father through the Son in the Holy Spirit." I believe that this glorification should be understood in a very specific way according to the manner in which it has been revealed to us - which that the whole of the Scriptures can be understood as an account of the Creator God revealing Himself to created man with the intention of His own glorification by means of cosmic redemption. It reveals that the God who created all and is in control of all wishes to establish with us, the dependant created creature, a lasting covenant – establishing with us a precedent for an understanding of ourselves in relation to God.
It is from this relationship that the human draws his entire existence (indeed, according to Colossians it is from this relationship that all of the cosmos draws its existence). In order to have a correct understanding of oneself and the world in which we live one must understand himself in light of humanity and his relationship to the Creator God. Then, understanding the broken nature of our relationship to that Creator God, we realize the importance of His covenant redemption. Which, upon entrance into the promise, by means of Christ’s sacrificial death, as established in His Holy Writ, provides for the human being a communal context in which to live, create, love, work and worship according to man’s reflection of the divine nature, and will one day result in the redemption of the whole cosmos as it is submitted to the supremacy of Christ, at which time God will deal justly with the forces of evil. The Church then is an outworking of this cosmic intervention of the Trinitarian God as is the mission of the church. In fact, theologian Jurgen Moltmann posits that mission does not come from the church but that the church is a result of Christ’s mission, and as a result functions as an extension of that mission. Thus the goal or mission of Christ/Holy Spirit is cosmic redemption of which the church is an integral part of in the present age. Further, as we function in the body of believers as an extension of Christ so also our role in the world can be seen as an extension of this divine mission. This would cast the work of the believer in a way that should be seen as the redemption of human civilization, which is understood as a collective term generally embodying the sum of human relationships but more specifically refers to culture; that is, the traditions, institutions, and communal structures that form the context in which our consciousness is aware of existence, interacts with reality, and interprets all experiences. Thus the goal of the church is the worship of God which happens as a result of the building up of the Christological community.
This view of the church, that is, understanding the church as a universal body of believers that is expressed locally with the ultimate purpose of worshiping and glorifying God will serve as the broad basis within which we inspect the more specific ministry roles and functions of what has come to be known as “spiritual gifting.”
Sunday, November 2, 2008
Highs and Lows
This weekend was the Midwest regional tournament in Grand Rapids Michigan. We conquered Northland in the semi-final match after two overtimes and penalty kicks. It was the best win of my life - Moody hadn't beaten Northland since the 2001 national championship season. But alas, the euphoria of that win came crashing down when we lost the next day to Maranatha in the championship game, seeing our hopes of making the national tournament dissipate into thin air. It was a good run, and a good year. My only regret is that I was forced to watch it all on the sideline with an injury and feelings of helplessness.
Now that my competitive playing career is over, it's time to start looking for coaching opportunities.
Now that my competitive playing career is over, it's time to start looking for coaching opportunities.
Monday, October 27, 2008
Sacrifice
So often, as a protestant I have been guilty of reducing the notion of the O.T. sacrifice to an outdated and no longer necessary function of worship. And yet, while the sacrificial system was eradicated by Christ’s culminating sacrifice on the cross, it is His same sacrifice that establishes the precedent for the “pouring out” of our very selves in acts of worship.
Walter Brueggamann understands the sacrifice as “a deep bodied engagement by bodied creatures with the creator” (183). This becomes both more powerful and pertinent when the sacrifice is understood as a specific “religious action” or liturgy – this sacrifice becomes more than a symbolic manifestation of worship as a conscious act of self purification, an act of “making holy”. For the Israelite, that participation in this liturgy of sacrifice was really a participation in a reflection of the salvation drama of Israel.
Paul extends this idea for the life of the new covenant believer in Romans 12 where he establishes the idea of a living sacrifice as an act of worship. He does this by drawing a link between the O.T. system of redemption and worship and the N.T., where the believers are the sacrifice and what they do in body and mind is offered up in worship as a sacrifice to God. We the believers then are able to participate in the cosmic salvation drama, and as actors in this drama participate in this divine act of becoming holy. Not only are we ourselves reconciled through this kind of participation in the divine nature, but so too is the world around us via our demonstration of the cosmic act of redemption. This kind of imaginative engagement in worship has the potential for grand transformation.
Walter Brueggamann understands the sacrifice as “a deep bodied engagement by bodied creatures with the creator” (183). This becomes both more powerful and pertinent when the sacrifice is understood as a specific “religious action” or liturgy – this sacrifice becomes more than a symbolic manifestation of worship as a conscious act of self purification, an act of “making holy”. For the Israelite, that participation in this liturgy of sacrifice was really a participation in a reflection of the salvation drama of Israel.
Paul extends this idea for the life of the new covenant believer in Romans 12 where he establishes the idea of a living sacrifice as an act of worship. He does this by drawing a link between the O.T. system of redemption and worship and the N.T., where the believers are the sacrifice and what they do in body and mind is offered up in worship as a sacrifice to God. We the believers then are able to participate in the cosmic salvation drama, and as actors in this drama participate in this divine act of becoming holy. Not only are we ourselves reconciled through this kind of participation in the divine nature, but so too is the world around us via our demonstration of the cosmic act of redemption. This kind of imaginative engagement in worship has the potential for grand transformation.
Thursday, October 23, 2008
Art as Worship
If you are interested in a great article discussing art as a medium for worship then check out these articles written by my friend Adam here: part I and part II. He is writing as a pastor of worship and arts at South Point Church in Atlanta - the article is both informative and challenging and I would encourage all to read it!
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