Prophetic Ministry

The prophets, Haggai & Zechariah, encouraged people to rebuild the temple, after returning from exile, and faced opposition and discouragement (Ez. 5.1). In the New Covenant, such temple imagery is transferred to the body: Christ’s physical body in history (Jn. 2.19-21), and his body now in the church (1 Co. 3.16 & 2 Co. 6.16).

Of all the spiritual gifts, however, it is only prophecy which is said to “build up” (edify) the church (1 Co. 14.4-5) – although all gifts are for the “common good” (1 Co. 12.7). Prophecy gives the assurance that God is present, and is speaking (1 Co. 14.24); whether manifested in charismatic utterances or anointed preaching.

The Church in Wales

We visited a Church of Wales service while on holiday. There was an assortment of locals and tourists. No singing, because of Covid; just the liturgy. A lay-leader explained to us, that they had a tradition of supporting pilgrims, passing through, some as corpses for burial, to the holy island of Bardsey, which was known as a “thin place”, to be near the resurrection.

The Spiritual Dimension of Mission

I was challenged to think missiologically by the recent City-to-city conference, on reaching Europe, especially its cities. I was impressed, particularly, by their honesty about the difficulty of the task, faced with the indifference and even hostility towards the gospel in secular Europe. So, I written several blogs reflecting on what it might take to do mission here. One factor, which I think much western missional thought misses is the role of the Holy Spirit in mission, and especially the Pentecostal dimension: that is, signs and wonders.

Capitalism, Modernity, and the Gospel

Reflecting further on why the gospel is hard to communicate in Europe today, it is not only that Christianity is old, but that it is now identified with power, with the establishment. This is in part due to the Constantinian settlement, whereby church and state became allied in a co-dependent system of ideological legitimation, which eventually produced Christendom. 

Church Hurt

Throughout my ministry, I’ve often met people who have been hurt by their experience of church. Of course, sometimes their complaint may not be justified – but sometimes it is, and that should not be! We are here to heal not hurt. But these people (often called ‘victims’, but who are really ‘survivors’, of abuse) are frequently ignored, not listened to. Consequently, many drift away, or deliberately renounce, their faith, and church, because they equate their treatment, at the hands of pastors, and/or church members, with what Christ is all about. 

Church: Physical, Virtual, Aboriginal, Spiritual – Theological Options

During the pandemic, we’ve become sued to online church. Virtual gatherings, one-to-one conversations, and pastoral care, replaced ion-person physical encounters. In some cases, these were enrichments, enabling, for example, people to attend Life-Groups, who had never been able to come physically: e.g. single parents, shift-workers. 

Why I carry on

I read some social media posts recently, about how there seems to be a lot of pastors in the US, who are leaving vocational ministry. I don’t know if the same is true for the UK; and in any case, it is largely anecdotal, there doesn’t seem to be any statistical corroboration. But it prompted me to wonder why. Certainly, in Britain too, there is disillusionment among pastors.

In commenting, I'm not setting myself up as superior. I too have suffered from discouragement, disillusion, and depression, frequently during my ministry. I think I’ve not recovered from burn-out for the last ten years. Probably, once a week, I think about leaving it all. But somehow, I’m still here: it reminds of a TV sketch by Rory Bremner in the 1990s, of PM John Major, who despite all the scandals, kept repeating “I’m still here”.

Mission By Accident?

Several decades ago, I was interrupted by a phonecall from a Christian community worker I knew. Could we accommodate twenty Kurdish refugees from Turkey? They’d just arrived at Heathrow and the government didn’t know where to put them.

Over the next six months, a hundred came and slept in our church building, as our small congregation (20-30 people) gave money, and helped practically, to look after these arrivals. Other churches joined in: from Protestant and Catholic, Evangelical and Liberal, backgrounds. 

Abuse in the Church

In my last post, I examined the way inner psychological wounds manifest themselves in the behaviour of male church leaders. This operates generally in a worship of power, and abusive dominance, especially towards females.

As I re-read it, however, I realised it could be taken the wrong way. I was trying to understand some of the causes of such abuse, but let me make it clear: to understand is not to condone, or excuse. We need to combine an understanding mindset, with robust policies, procedures, and penalties, towards transgressions, by leaders. 

The Emotional Wounds of Leaders

We have heard several reports of high profile leaders who have sexually exploited women. This is in addition to the sexual abuse of children in different denominations, plus the widespread abuse of power domination over people in churches and Christian movements. What is happening? 

KCBC Post-Pandemic Vision

In the sovereignty of God, the Covid-19 pandemic has delivered a shock to our whole civilisation. Even as we care for those who have fallen ill, or been bereaved, let us pray that it will direct people back to the Lord, as the only foundation for our hope. In this, we welcome the contribution of medical science, and the vaccine programme, as one part of God’s solution to the pandemic. 

Body Without Organs

But can the emphasis on ecclesial embodiment be actualised virtually? Can we be the body online? Doesn't this disembodied form of communication vitiate the corporeal metaphor? Surely not. Paul himself comments that, although absent in body he is with others “in spirit” (2 Co. 5.3; Col. 5.3). If this is more than a pious sentiment, it must refer to some metaphysical connection, a reality of fellowship across physical distance

The Temple is a Body. The Spirit is a Bone.

 

Examples abound of what practices we are to inhabit when church ‘meets’ – teaching, fellowship, breaking bread, prayer (Acs. 2.42) or providing openings for contributing hymn, instruction, revelation, tongue or interpretation (1 Co. 14.26). But exactly how (liturgy), or where (location), these are to be practised is left open: indeed both temple and home are mentioned (Acs. 2.46); and the temple not commanded, but convenient, for Jewish Messiah-followers to gather; since it is not the ritual elements of temple worship which are practised, but the specific community-forming practises of the messianic community, a sub-culture which would ultimately include gentiles. 

Non-Building-Centred Church

 

KCBC has gone back online for church services. This is not in response to any government dictum. Indeed, they have officially allowed corporate worship, of all religions, to continue. But, due to increasing infections, it seems the responsible reaction to cancel physical services, to defeat the virus, as well as protecting our own attenders.

Electro-Ecclesial Experiments

 

Our leaders met recently and decided to keep our church building closed for services,  until at least 15th February, in line with the government lockdown. Churches are allowed to meet, but following recommendations from the Baptist Union, it seems right to move online for two reasons: to protect our attenders & to protect society by not spreading the virus.

Many are disappointed by this. We have different opinions. So we must remain united and sensitive to each other; respecting each other’s viewpoints, attributing integrity to each other, as we each seek to be faithful to our God.

Surprised by Fidelity

“How can you plan for a new reality when you don’t even have the remotest idea what it would be like?” Suzette Haden Elgin, Native Tongue 

This quote is from a 1984 feminist scifi novel. I’ve noted before that planning has been difficult this year, because we’ve had to adapt to constant changes. Preparing for 2021, we must again be tactically nimble, while remaining faithful to our strategic goals; combining plans and purpose,  flexibility with fidelity. Gabriel Marcel, the Christian existentialist philosopher, developed his notion of “creative fidelity”, in response to his experiences during the French resistance in World War Two. Such fidelity demands supple openness, alongside stubborn determination. 

Apologetics and Action

Recently I read three Christian books responding to the Corona pandemic: John Lennox, Where is God in a Coronavirus World?; John Piper, Coronavirus and Christ; Tom Wright, God and the pandemic. Here are my thoughts.

Moving through the pandemic

The pandemic has proceeded through several phases and cycles. This is bewildering to the everyday pastor, trying to adapt to rapidly-changing medical prognoses and governmental pronouncements. However, much of the religious whining about our new lockdown is merely special pleading, with arguments similar to businesses who want exemptions, because their particular premises haven’t sparked outbreaks. Government though has to take account of where they may occur. But pastors’ dismay is exemplified in the oft-repeated joke, that they never got trained at seminary about how to deal with a pandemic. 

Pastoral Conversations

Christians are not immune, from Covid or the anxieties it provokes. As the pandemic’s second wave worsens, fears are emerging among believers, provoking questions. So, my pastoral conversations have sharpened up: a kind of pastoral apologetics.

 

The Invisible Covid Church

Much of what we have done as leaders during Covid has been invisible to our membership. Our outreach – street evangelism, working with the local senior citizens centre – is not seen by them. Even the pastoral care, and small groups, all happen online, and so are invisible to those not actually involved in each activity. Our physical services, back in the building, although witnessed by some through livestreaming, are not experienced by many of even our supposedly ‘regular’ congregation, from pre-Covid days. The church is therefore fractured, and in its fragmentation therefore invisible to most people.