intersections

Bloggin' the 28 - Baptism: Naturalization in a New Community

About two weeks ago I wrote a piece on the doctrine of the church. In that piece I argued that the church is an alternative community – a distinct polis – called together (ekklesia) by Christ and sent to be witnesses to the reign of God.

In thinking about the doctrine of baptism – and in an attempt to turn our attention to the practice of baptism and the question of what baptism is for – I’d like to expand, briefly, on this notion of the church as a new society or a new polis.

In these series of essays on the 28 Fundamental Beliefs we are being asked to examine how our beliefs translate into action. That is, how does the official statement of what we believe lead us toward an understanding of Christian habits and practices? So, the crucial question is not what one believes about the church or about baptism or any other doctrine, but how one practices those beliefs and how those practices shape our life and witness in the world.

The practice of being the church is essentially the practice of being a distinct people (the people of God) with a distinct way of life (worship, Eucharist, hospitality, etc) and a distinct purpose (witness). The Apostle Peter gives one of the best descriptions of this:

But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul. Conduct yourselves honorably among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge (1 Peter 2:9-12, NRSV).

Notice the repeated emphasis on being “a people” and the idea of aliens and exiles (or strangers). This is Peter’s theology of the church.

Baptism, then, is basically inauguration into this new community. In my Bible studies to prepare people for baptism we use the metaphor of naturalization.

Catching up on Bloggin' the 28

Here are the latest installments from the Bloggin' the 28 project:

The Holy Spirit - written by my friend Tompaul Wheeler.

Experiencing Salvation, Practicing Grace, by  Sharon Fujimoto-Johnson

Bloggin' the 28 - The Church: Witnessing to the Reign of God

The Seventh-day Adventist Church has historically had a weak ecclesiology. This is due, in part at least, to the church’s eschatology, which made the church virtually irrelevant. Adventism arose as a movement, drawing attention to the nearness of Jesus return and preaching a message of personal preparedness for ‘the day of the Lord.’ The early Millerites had no intention of forming a new denomination.

Even after being expelled from their local Baptist, Methodist and other churches, these Adventists did not expect to organize a church. Questions of what it meant to be the people of God on this earth were far from their minds. Indeed, for nearly two decades after the Great Disappointment, the little band of Adventists resisted organization, claiming that organization was the first step toward becoming Babylon. Eventually, the need to sustain the work into the future made it necessary to organize and so, in 1863, the Seventh-day Adventist Church officially formed.

Still, ecclesiology did not register on the theological radar for over a century! It wasn’t until 1980 in the 3rd version of the Fundamental Beliefs that the church finally articulated it’s ecclesiology. Today our official statement reads as follows:

The church is the community of believers who confess Jesus Christ as Lord and Saviour. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord’s Supper, for service to all mankind, and for the worldwide proclamation of the gospel. The church is the bride for whom Christ died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish. (Gen. 12:3; Acts 7:38; Eph. 4:11-15; 3:8-11; Matt. 28:19, 20; 16:13-20; 18:18; Eph. 2:19-22; 1:22, 23; 5:23-27; Col. 1:17, 18; Jude 24.)

I share that brief history to say this: the Seventh-day Adventist Church has, in my view, backed reluctantly into its ecclesiology. We hoped we would never need one. Due to this reluctance, we have still not done serious ecclesiological work (one exception being Richard Rice's small volume, Believing, Behaving, Belonging. Yet I believe there are, implicit in the Adventist psyche, the seeds of a robust ecclesiology that can give renewed meaning to a new generation of Seventh-day Adventists who wish to be the people of God, giving tangible witness to the present and arriving reign of God.

An Incarnational Community – Being the Body of Christ
The official Adventist statement of belief begins by saying the church is “the community of believers.” The important word there is community. The Apostle Paul frequently refers to the church as the Body of Christ (ex. Rom 12:5; 1 Cor 12:12,27).

The literal body of Christ became known to human beings through the incarnation – “the word became flesh and blood and moved into the neighborhood” (John 1:14, The Message). When the Father and the Son gave the Spirit to the church after Jesus’ ascension to heaven, the church became the incarnation of God on earth – the body of Christ.

The key implication for the question we are addressing in this series is that the church is the church only as a community. Individually I am not the church. As people enter the church through baptism, they die to self. They are joining themselves to a social reality that places togetherness and community above individualism.

This is especially important because of the radical individualism that characterizes Western culture. The church becomes a place where my individualism gets challenged. This is why churches that make their whole ministry about catering to people’s “felt needs” are in many ways not the church at all. This is a serious challenge to our ways of worship, theory of church growth, our reasons for meeting in “small groups,” and so much more.

An Alternative Community - the Church as Embodied Witness
The Seventh-day Adventist Church is not historically a mainstream movement. Deep in the Adventist psyche is a sense that we are different. Some have even observed a sort of inferiority or martyr complex. We’re not like other churches. We’re not Catholic. We’re not like those “liberal churches.” We’re also not Pentecostal and many are uncomfortable with being labeled Evangelical. We worship on a different day, we eat different food. We have been patently sectarian in almost every way.

While many of us (myself included) have attempted to throw off the stricture of sectarian identity in recent years, I have come to realize that this “differentness” is a resource.

One theological imagination about the church is that, in the words of Peter, we are a “peculiar people.”

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9, KJV).

The central task of the church is “witness” – or in the Greek, marturia. Part of being witnesses is to demonstrate, in our communal life, what the kingdom is like. The body of Christ is called to be a demonstration – an embodied witness – of the loving reign of God. This leads many theologians, like Stanley Hauerwas, to assert that the number one thing the church can do to give witness to the gospel of the kingdom is to be the church. When the church is focused on being the church – and not trying to be a corporation or an amusement park or something else – the world is able to see what God has in mind of the whole world. In this way, the church is a foretaste of the coming kingdom.

What kind of embodied witness does scripture call for? The New Testament is loaded with these narratives and mandates. The church witnesses to the forgiveness of God by being a reconciling community; a community that knows how to receive and extend God’s forgiveness. The church witnesses to the grace and hospitality of God by receiving strangers and extending God’s hospitality to ‘the other.’ The church embodies God’s future reign of peace and justice by being agents of peace and justice in the world today. The church gives demonstrable witness to God’s intention to heal all creation by being agents of healing and wholeness in our communities, caring for the environment and bringing God’s healing to the point of the world’s greatest pain.

We are also called to give witness in ways that are even more “alternative” and counter to the prevailing culture. It is not enough for the church to witness to God’s kingdom by the things it embraces. We are also called to the more difficult task of bearing witness through resistance.

There are some things that are just inconsistent with the gospel of the kingdom. For example – and here again, Adventists are uniquely positioned to be this embodied witness – followers of the Way of Jesus cannot embrace our world’s way of violence. Jesus was a person of uncompromising peace. He was a pacifist. Our Adventist forebears understood this. And so we are called to give witness to God’s reign of peace by resisting war and other forms of violence and exploitation.

The calling of the church is always unique to time and place. Our time is a time of globalization and the near deification of free markets. This has led, culturally, to a moment in time when virtually everything, including human relationships, have been turned into objects and commodities. It is my feeling that the gospel requires the church to be imaginative about the way it lives its life in the midst of this kind of global capitalistic empire. Too many Christians, and churches, drink far too uncritically from the cultural well of capitalism without asking some basic questions about what it means to be God’s peculiar people.

I don’t know all the ways that this plays out but I’m pretty sure it means that churches that are serious about witness must question the unrestrained consumption that characterizes our society. We have to question our energy consumption. We need to question our living patterns that have placed us in gated-communities, far from our places of work and worship, which require long commutes which fragment our lives and destroy the environment.

So, being an alternative community is about both embrace of certain ways of being in the world and well as resistance to the ways the world attempts to “force us into its mold.” Sabbath can help us learn to resist and “unplug” from these destructive patterns of life.

In all these ways – and many more – the church is designed to be an embodied witness to the reign of God. This is about more than simply being social activists. It is also about more than proclaiming a reduced gospel of “saving souls.” No one but the church can do this work. Only by taking seriously the question of what it means to be the people of God in a place can the church move past narrow and reduced forms of witness, to a fully rounded demonstration of God’s future.

An Eschatological Community – Witnessing to the Telos of God
And speaking of God's future, an Adventist theology of the church must include an understanding of what it means to be an eschatological community. From our initial days as a people, Adventists have had their eyes on God’s horizon. We are a people oriented toward the future of God and how God’s future is approaching us in the present.

As such, our sense of what it means to be the church cannot be short-sighted. This is where our embodiment of God’s kingdom goes beyond mere social activism. Our witness is pointed forward to God’s ultimate future, which is now only seen “through a glass darkly.” As one theologian friend of mine is fond of saying, “Jesus said the kingdom of God is at hand, not in hand.” Some churches have acted as though the kingdom of God was in hand – that is, they were bringing the kingdom of God into being. Other churches have behaved as though the kingdom were not even at hand, but something far in the future and unrelated to life today. Jesus teaches us that the kingdom, while not yet in hand, is certainly at hand.  This is what makes our Christian witness unique and important.

Adventists are perfectly positioned to speak of the church as an eschatological community, oriented toward the telos – the purposes – of God. The church is always doing many things at once: forming people in the narrative of God through worship and other practices, so that they can witness to what God is up to in the world now and ultimately what God has in mind for the whole world in the future.

Being a Missional Church
What I have shared is just the tip of the iceberg about the church. While I have not used the language of “missional church” in this essay until now, all that I have said is about what it means to be a missional church.

I will get one more stab at some of these themes in a few days when I write on the doctrine of Baptism. More could also be said about the church as politics, the church as a community of practice, the importance of Eucharist and what it means to be a Eucharistic community, and so much more.

For now, my argument is that the church is essential. We cannot carry out God mission in the world without the church! After all, it is "His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord" (Eph 3:9-11).

Camp Meeting 2.0 - Bloggin' the 28

Once again, I've fallen behind in posting the articles in our series, Bloggin' the 28. There are the most recent two installments.

From Nathan Brown, in Australia, comes an essay entitled, Escape or Energiser, regarding the Adventist doctrine of the Second Coming.

Rather than being tempted to self-centred escapism, the promise of the Second Coming and a recreated world must be a call to a different way of living, serving and relating to those around us. One Australian Christian leader put it this way—Jesus’ promises “fill the present with hope and this with energy. Because the future fills the present with meaning and purpose, we give ourselves to the needs of others, even to the reshaping of society. The Christian hope has vast social consequences. . . . We look back to see what the promises were; we look forward to see them fulfilled; we act now in the light of what is yet to be” (Dr Peter Jensen, The Future of Jesus).

Read the whole thing here and join in the conversation.

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Then, Trevan Osborn weighs in on our newest Fundamental Belief with a post entitled, Growing in Christ. He begins...

Admit it, you have no idea what the newest fundamental belief really teaches.

Read the whole thing here and leave a comment!

Bloggin' the 28: Restoring Sabbath as the "Way of Life"

I'm still playing catch up on the Camp Meeting 2.0 series but, as they say, better late than never.

A week ago, Brian Swarts posted an amazing essay on a subject very close to my heart, called "Restoring Sabbath as the 'Way of Life.'" Brian is in position that gives him a unique perspective on the Sabbath. He is a Seventh-day Adventist working for Jubilee USA. I wrote about Brian and posted an interview with him a few weeks ago. You can check it out here.

The funny thing is, we were supposed to meet up tonight in Washington, DC, but we got our plans confused. Hopefully I'll be able to hang out with Brian for a few minutes tomorrow night. Here's an excerpt from his essay.

What was missing from Israel's understanding and practice of Sabbath? Why was it so challenging to get it right and why does it continue to challenge us today? We have tried to make Sabbath conform to our way of life, rather than to conform our way of life to the “Way of Life.” Like all the creative and redemptive acts of God, the Way of Life encompasses creation itself and all of human activity.

I want to highlight three fundamental but ignored aspects of Sabbath practice that can help guide us toward an understanding of the Way of Life that has the power to transform all aspects of our lives. These are the 1) ecological, 2) economic and 3) political practices of Sabbath.

 

Read the whole thing here.

Camp Meeting 2.0 - Domestic Violence and the Spirit-Body Unity

Continuing our Camp Meeting 2.0- Bloggin' the 28, is this installment from our friend, Sherman Hayward Cox II at Vanderbilt University.

Sherman highlights the importance of our "embodiedness" by pointing to a contemporary social ill - domestic abuse. We are all aware that domestic abuse is ubiquitous. What we may also suspect, but may not know, is that

71% of pastors who returned the survey never counsel a woman to leave or separate based on domestic violence.⁶   92% never counsel the woman to get a divorce because of domestic violence.⁷   26% of pastors told women to go back to an abusive situation and submit.⁸ They said that God would bless the decision. In addition, 25% told the woman that her lack of submission was the cause of the abuse.⁹

Sherman points to the Adventist teaching of "spirited bodies" or body/spirit unity as a theological corrective to unchallenged domestic abuse.

Read the whole piece here.

In addition, I humbly confess that I, like several other bloggers in this project, have fallen behind in posting links to the other Camp Meeting 2.0 posts. After the jump, you will find the links I've missed in the past several weeks.

Camp Meeting 2. 0 - Bloggin' the 28

The two most recent posts in our series, "Camp Meeting 2.0 - Bloggin' the 28" are now up.

The first comes from Bill Cork, who blogs at Oak Leaves, writing on the topic of The Lord's Supper.

Today's installment is from Jared Wright, blogging at Adventist Environmental Advocacy, writing on (you guessed it) Creation.

Both of these men have written very simulating articles and I hope you will take some time between now and Friday and catch up with both of these articles. As usual, comments are closed here, so that you can add your comments on the respective blogs where these guys are writing.

Camp Meeting 2.0 - Gender Inequality Is a Barrier to Unity in the Body of Christ

Today, Trisha Famisarian of Adventist Gender Justice, continues our journey through the Seventh-day Adventist Fundamental Beliefs with a post about church unity (Fundamental Belief #13) by examining gender inequality in the church as a fundamental denial of unity. Here an excerpt from her post:

Church unity cannot be realized without equality that affirms diversity, or else that which bounds the members together acts as chains of uniformity that are imposed on all. The sort of ‘unity’ that the global church voted for in 1995 at Utrecht, the vote against women’s ordination and the silence that followed, with the reasoning that practical dilemmas would otherwise ensue, underscores a commitment to self-preservation over seeking justice.

In the comments, Bill Cork pushes back:

Boff and Reuther are liberation theologians who have always argued for their church to listen to the voice of Christians in the 2/3 World, but here’s the rub–what happens when those previously marginalized get a voice and don’t say what was expected?

Are we listening to the voice of our brothers and sisters, or are the “Mission Lands” to be marginalized in a new way?

Read the rest of Trisha's post and join in the comments.

Camp Meeting 2.0 - Millennium and the End of Sin

Edward Guzman continues our Camp Meeting 2.0 - Bloggin' the 28 with a post on the 27th statement of Fundamental Beliefs - The Millennium and the End of Sin: New Creations as Agents of the Kingdom.

In order to extract an ethical application from the “millennium and end of sin” we must recognize the state of flux between the old and new creation. Paul’s expectations was that although as “new creations” the believers community was “other-worldly”(Phil. 3:20), still there remained the expectation that the believer will exercise their citizenship in this world (Phil. 1:25-27). Sampley writes, ” . . . each believer is called in the media res, in her or his own historical setting. . . Persons who are called need not pick up the stakes and withdraw from the world (1 Cor. 5:9-11) (44). We can gather that being a new creation creates a sort dissonance of existence a sort of duality that is not binary, but rather exists simultaneously in tension. They are mutually exclusive but temporally coexistent. The ethical problem becomes a complex issue when some experts in Pauline literary tradition assert that despite citizenship in the new creation while maintaining citizenship in this world, the believer’s . . . “hope rests not in tinkering or adjusting the structures that exist, but in God’s ultimate triumph. For many this is a point of departure.
For how does one live ethically as new creations-citizens of the kingdom of God-fully living in the present but discouraged from “tinkering” with structures of this age? In an attempt to tackle this dilemma I have identified three major themes-interconnected-in the church teaching of “the millennium and the end of sin” from which we can draw a contemporary ethic.

Read the whole thing and share your comments at Edward's blog, Substance and Shadows.

Camp Meeting 2.0 - Let's Fix Our Scripture Problem

Charles Scriven continues our Camp Meeting 2.0 - Bloggin' the 28 with a post on the first (and I would argue, foundational in the modernist sense) fundamental belief: Scripture.

If you embraced the current statement on Scripture, you could be excused for supposing that genocide may be acceptable to God, or the satisfactions that accompany revenge, or the policy of keeping women silent in church.  You can appeal to words in the Christian Bible, after all, to support all these things.  But you can also appeal to the Bible to contend against them.

So if the Bible is infallible—all its bits and pieces God’s timeless truth—you have to pretend some parts are not really there, or dream up rationalizations to explain what is there, or suppose that God is divided.  But this latter flies in the face of the conviction, expressed in Hebrews 13:8, that Jesus Christ, God’s self-revelation, “is the same yesterday and today and forever.”

Continue reading this short but thought provoking piece. Naturally, my question as a pastor is, how does this change the way we do church. Hollywood is already experimenting with these changes. We'll see....

Leave your comments over at The Spectrum Blog.